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TRACTS FOR THE TIMES
MEMBERS OF THE UNIVERSITY OF OXFORD.
VOL. L
FOR
1833-4.
*' If the trumpet give an uncertain sound, who shall prepare himself to the
battle ?"
LONDON:
PRINTED FOR J. G. & F. RIVINGTON,
ST. Paul's church yard, and waterlog place, pall mall:
& J. H. PARKER, OXFORD.
1834.
•^* These Tracts are continued in Monthly Numbers, at the price
of 2d. per sheet.
Among other corrections the reader is requested to make the
following : —
No. 18. p. 6. for crucifixion and murder, read betrayal and crucifixion,
p. 9. for observing, read observation.
22. p. 9. for christians, read children.
OILBERT & RIVINOTON, PRINTEI18,
St. John's Square, London.
ADVERTISEMENT.
The following" Tracts were published with the object of
contributing something towards the practical revival of doc-
trines, which, although held by the great divines of our
Church, at present have become obsolete with the majority
of her members, and are withdrawn from public vieMj even
by the more learned and orthodox few who still adhere to
them. The Apostolic succession, the Holy Catholic Church,
were principles of action in the minds of our predecessors of
the 17th century; but, in proportion as the maintenance of
the Church has been secured by law, her ministers have been
under the temptation of leaning on an arm of flesh instead of
her own divinely-provided discipline, a temptation increased
by political events and arrangements which need not here be
more than alluded to. A lamentable increase of sectarianism
has followed; being occasioned (in addition to other m6re ob-
vious causes,) first, by the cold aspect which the new Church
doctrines have presented to the religious sensibilities of the
mind, next to their meagreness in suggesting motives to
restrain it from seeking out a more influential discipline.
Doubtless obedience to the law of the land, and the careful
maintenance of " decency and order," (the topics in usage
among us,) are plain duties of the Gospel, and a reasonable
ground for keeping in communion with the Established
Church ; yet, if Providence has graciously provided for our
weakness more interesting and constraining motives, it is a
a2
IV ADVERTISEMENT.
8in tliaiiklessly to neglect tliem; just as it would be a mis-
take to rest the duties of temperance or justice on the mere
law of natural religion, when they are mercifully sanctioned in
the Gospel by the more winning authority of our Saviour
Christ. Experience has shewn the inefficacy of the mere
injunctions of Church order, however scripturally enforced,
in restraining from schism the arwakened and anxious sinner;
who goes to a dissenting preacher " because (as he expresses
it) he gets good from him :" and though he does not stand
excused in God's sight for yielding to the temptation, surely
the Ministers of the Church are not blameless if, by keeping
back the more gracious and consoling truths provided for
the little ones of Christ, they indirectly lead him into it.
Had he been taught as a child, that the Sacraments, not
preaching, are the sources of Divine Grace ; that the Apos-
tolical ministry had a virtue in it which went out over the
whol^ Church, when sought by the prayer of faith ; that
fellowship with it was a gift and privilege, as well as a duty,
we could not have liad so many wanderers from our fold,
nor so many cold hearts within it.
This instance may suggest many others of the superior
influence of an apostolical over a mere secular method of
teaching. The awakened mind knows its wants, but can-
not provide for them; and in its hunger will feed upon
ashes, if it cannot obtain the pure milk of the word.
Methodism and Popery are in different ways the refuge of
those whom the Church stints of the gifts of grace ; they
are the foster-mothers of abandoned children. The neglect
of the daily service, the desecration of festivals, the Eucha-
rist Acantily administered) insubordination permitted in all
ranks of the Church, orders and offices imperfectly deve-
loped, the want of Societies for particular religious objects,
and the like deficiencies, lead the feverish mind, desirous of
a vent to it« feelings, and a stricter rule of life, to the
tmailer religious C(»mmunities, to prayer and bible meetings,
and ill-adyised institutions and societies, on the one hand, —
on the other, to the solemn and captivating services by
1
ADVERTISEMENT,
which Popery gains its proselytes. Moreover, the multi-
tude of men cannot teach or guide themselves ; and an
injunction given them to depend on their private judgment,
cruel in itself, is doubly hurtful, as throwing them on such
teachers as speak daringly and promise largely, and not
only aid but supersede individual exertion.
These remarks may serve as a clue, for those who care to
pursue it, to the views which have led to the publication of
the following Tracts. The Church of Christ was intended j
to cope with human nature in all its forms, and surely the |
gifts vouchsafed it are adequate for that gracious purpose, f
There are zealous sons and servants of her English branch,
who see with sorrow that she is defrauded of her full
usefulness by particular theories and principles of the pre-
sent age, which interfere with the execution of one portion
of her commission ; and while they consider that the revival
of this portion of truth is especially adapted to break up
existing parties in the Church, and to form instead a bond
of union among all who love the Lord Jesus Christ in sin-
cerity, they believe that nothing but these neglected doc-
trines, faithfully preached, will repress that extension of
Popery, for which the ever multiplying divisions of the
religious world are too clearly preparing the way.
Oxford,
The Feast of All Saints, 1834.
CONTENTS.
No.
1.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
Thoughts on the Ministerial Com-
mission, respectfully addressed
to the Clergy.
The Catholic Churqh.
Thoughts respectfully addressed
to the Clergy on alterations in
the Liturgy.
Adherence to the Apostolical Suc-
cession the safest Course.
A short Address to his Brethren
on the Nature and Constitution
of the Church of Christ, and of
the Branch of it established in
England. By a Layman.
The Present Obligation of Pri-
mitive Practice.
The Episcopal Church Apostolical.
The Gospel a Law of Liberty.
On shortening the Church Service.
Heads of a Week-day Lecture,
delivered to a Country Congre-
gation in shire.
The Visible Church. Letters L
and n.
Bishops, Priests, and Deacons.
Sunday Lessons. — The Principle
of Selection.
The Ember Days.
On the Apostolical Succession of
the English Church.
AdvenL
The Ministerial Commission a
Trust from Christ for the Be-
nefit of his People.
Thoughts on the Benefits of the
System of Fasting enjoined by
our Church.
Od Arguing concerning the Apos-
tolical Succession.
The same continued. Letter IIL
Mortification of the Flesh a Scrip-
ture Duty.
The Atbanasbn Creed.
The Faith and Obedience of
No.
Churchmen, the Strength of
the Church.
24. The Scripture Vievr of the Apos-
tolic Commission.
26. Bishop Beveridge on the great
Necessity and Advantage of
Public Prayer.
26. Bishop Beveridge on the Neces-
sity and Advantage of frequent
Communion.
27. Bishop Cosin on the Doctrine of
the Eucharist.
28. The same continued.
29. Christian Liberty; or, Why should
we belong to the Church of En-
gland ? By a Layman.
30. The same continued.
31. The Reformed Church.
32. The Standing Ordinances of Re-
ligion.
33. Primitive Episcopacy.
34. Rites and Customs of the Church.
35. The People's Interest in their
Minister's Commission.
36. Account of Religious Sects at
present existing in England.
37. Bishop Wilson's Form of Ex-
communication.
38. Via Media.— No. L
39. Bishop Wilson's Form of receiv-
ing Penitents.
40. Baptism.
41. Via Media.— No. n.
42. Bishop Wilson's Meditations on
his Sacred OflBce. No. 1. —
Sunday.
43. Length of the Public Service.
44. Bishop Wilson's Meditations on
his Sacred Office. No. 2.—
Monday.
45. The Grounds of our Faith.
46. Bishop Wilson's Meditations on
his Sacred Office. No. 3. —
Tuesday.
RErORDS OF THE CHURCH.
1. Epistle of iK>>i>>'» so the
Eph«»tans.
II. Epiatle of Ignatius to tlie
Magnesians.
III. The Apostle Sl John and the
Robber.
IV, Epistle of Ignatius to Poly-
carp.
V. Kpiitie of Ignatius to the
Trallians.
VI, Account of the Martyrs of
Lyons and Vienne.
TABLE OF TRACTS.
Vll
to the
to the
No.
VII. Epistle of Ignatius
Smyrneans.
VIII. Epistle of Ignatius
Romans.
IX. The Martyrdom of Ignatius
at Rome.
X, Epistle of Ignatius to the Phi-
ladelphians.
XL Account of the Martyrdom of
St. James the Apostle.
XII. The Martyrdom of Polycarp.
XIII. Justin Martyr, on primitive
Christian Worship.
No.
XIV. Irenseus on the Rule of
Faith.
XV. The temporal Condition and
the Principles of Christians,
from the Epistle to Diog-
netus.
XVI. Address of Clement of Alex-
andria to the Heathen.
XVII. Tertullian on the Rule of
Faith.
XVIII. The same continued.
TABLE OF THE TRACTS,
SHEWING THEIR
ARRANGEMENT ACCORDING TO SUBJECTS.
I.
LITURGICAL.
No.
3. Thoughts respectfully addressed
to the Clergy on alterations in
the Liturgy.
9. On shortening the Church Ser-
No.
13. Sunday Lessons. — The Principle
of Selection.
37. Bishop Wilson's Form of Ex-
communication.
39. Bishop Wilson's Form of receiv-
ing Penitents.
II.
ON ORDINANCES.
14. The Ember Days.
16. Advent.
18. Thoughts on the Benefits of the
System of Fasting, enjoined by
our Church.
21. Mortification of the Flesh a Scrip-
ture Duty.
25, Bishop Beveridge on the great
Necessity and Advantage of
Public Prayer.
26.
27.
28.
32.
34.
Bishop Beveridge on the Neces-
sity and Advantage of frequent
Communion.
Bishop Cosin on the Doctrine of
the Eucharist.
The same continued.
The Standing Ordinances of Re-
ligion.
Rites and Customs of the Church.
III.
ON THE APOSTOLICAL SUCCESSION.
1. Thoughts on the Ministerial Com-
mission, respectfully addressed
to the Clergy.
4. Adherence to the Apostolical Suc-
cession the safest Course.
7- The Episcopal Church Apostoli-
cal.
10. Heads of a Week-dav Lecture,
delivered to a Country Congre-
gation in shire.
17- The Ministerial Commission 2
Trust from Christ for the Bene-
fit of his People.
24, The Scripture View of the Apos-
tolic Commission.
33. Primitive Episcopacy.
TABLE OF THE TRACTS.
No.
36. The People's Interest in their
Minister's Commission.
42. Bishop Wilson's Meditations on
his Sacred Office. No. 1. —
Sunday.
No.
44.
46.
Bishop Wilson's Meditations on
his Sacred Otfice. No. 2. —
Monday.
Bishop Wilson's Meditations on
his Sacred Office. No. 3. —
Tuesday.
IV.
ON THE DOCTRINE OF THE CHURCH.
The Catholic Church.
A short Address to his Brethren
on the Nature and Constitution
of the Church of Christ, and of
the Branch of it established in
England. By a Layman.
The Visible Church. Letters I.
and n.
20. The same continued. Letter IIL
23. The Faith and Obedience of
Churchmen, the Strength of
the Church.
29. Christian Liberty ; or. Why should
we belong to the Church of En-
gland ? By a Layman.
30. The same continued.
V.
ON THE HISTORY OF THE CHURCH.
16. On the Apostolical Succession of
the English Church.
31. The Reformed Church.
36. Account of Religious Sects at
present existing in England.
38. Via Media.— No. I.
41. Via Media.— No. IL
VI.
ON THE ARGUMENT FOR THE CHURCH.
6. The Present Obligation of Pri.
raitive Practice.
8. The Gospel a Law of Liberty.
19. On Arguing concerning the Apos-
tolical Succession.
45. The Grounds of our Faith.
VII.
RICHARD NELSON.
12. Bishops, Priests, and Deacons.
22. The Athanasian Creed.
40. Baptism.
43. Length of the Public Service.
VIII.
RECORDS OF THE CHURCH.
X. Epistle of Ignatius to the Phi-
ladelphians.
XI. Account of the Martyrdom of
St. James the Apostle.
XII. The Martyrdom of Polycarp.
XIII. Justin Martyr, on primitive
Christian Worship.
XIV. Irenaeus on the Rule of
Faith.
XV. The temporal Condition and
the Principles of Christians,
from the Epistle to Diog-
nctns.
W 1. .Vddrcss of Clement of Alex-
andria to the Heathen.
XVII. Tertullian on the Rule of
Faith.
XVIII. The same continued.
I. Epistle of Ignatius to the
Ephesians.
II. Epistle of Ignatius to the
Magnesians.
III. The Apostle St. John and the
Robber.
IV. Epistle of Ignatius to Poly-
carp.
V. Epistle of Ignatius to the
Trallians.
VI. Account of the Martyr* of
^ and Vienne.
VI! of Ignatius to the
^ means.
Vlll. Epistle of Ignatius to the
Romans.
IX. The Martyrdom of IgnatJttB
a I Rome.
THOUGHTS
ON
THE MINISTERIAL COMMISSION,
RESPECTFULLY ADDRESSED TO THE CLERGY.
I AM but one of yourselves, — a Presbyter ; and therefore I con-
ceal my name, lest I should take too much on myself by speaking
in my own person. Yet speak I must; for the times are very
evil, yet no one speaks against them.
Is not this so? Do not we " look one upon another," yet per-
form nothing ? Do we not all confess the peril into which the
Church is come, yet sit still each in his own retirement, as if
mountains and seas cut off brother from brother? Therefore
suffer me, while I try to draw you forth from those pleasant re-
treats, which it has been our blessedness hitherto to enjoy, to
contemplate the condition and prospects of our Holy Mother in a
practical way ; so that one and all may unlearn that idle habit,
which has grown upon us, of owning the state of things to be
bad, yet doing nothing to remedy it.
Consider a moment. Is it fair, is it dutiful, to suffer our
Bishops to stand the brunt of the battle without doing our part
to support them ? Upon them comes " the care of all the
Churches." This cannot be helped; indeed it is their glory.
Not one of us would wish in the least to deprive them of the du-
ties, the toils, the responsibilities of their high office. And,
black event as it would be for the country, yet, (as far as they
are concerned,) we could not wish them a more blessed termina-
tion of their course, than the spoiling of their goods, and mar-
tyrdom.
To them then we willingly and affectionately relinquish their
high privileges and honors ; we encroach not upon the rights of
the SUCCESSORS of the apostles ; we touch not their sword
and crosier. Yet surely we may be their shield-bearers in the
battle without offence ; and by our voice and deeds be to them
what Luke and Timothy were to St. Paul.
Now then let me come at once to the subject which leads me to
address you. Should the Government and Country so far forget
their God as to cast off the Church, to deprive it of its temporal
honors and substance, on what will you rest the claim of respect
and attention which you make upon your flocks ? Hitherto you
A
have been upheld by your birth, your education, your wealth,
your connexions ; should these secular advantages cease, on what
must Christ's JNIinisters depend? Is not this a serious practical
question ? We know how miserable is the state of religious bo-
dies not supported by the State. Look at the Dissenters on all
sides of you, and you will see at once that their IVIinisters, de-
pending simply upon the people, become the creatures of the
people. Are you content that this should be your case ? Alas !
can a greater evil befal Christians, than for their teachers to be
guided by them, instead of guiding ? How can we '' hold fast
the form of sound words/' and " keep that which is committed
to our trust," if our influence is to depend simply on our popu-
larity } Is it not our very oflice to oppose the world, can we then
allow ourselves to court it ? to preach smooth things and pro-
phesy deceits ? to make the way of life easy to the rich and indo-
lent, and to bribe the humbler classes by excitements and strong
intoxicating doctrine .'' Surely it must not be so ; — and the
question recurs, on what are we to rest our authority, when the
State deserts us }
Christ has not left His Church without claim of its own upon
the attention of men. Surely not. Hard blaster He cannot be,
to bid us oppose the world, yet give us no credentials for so
doing. There are some who rest their divine mission on their
own unsupported assertion ; others, who rest it u|K)n their popu-
larity ; others, on their success ; and others, who rest it upon
their temporal distinctions. This last case has, perhaps, been
too much our own ; I fear we have neglected the real ground on
which our authority is built, — our apostolical descent.
We have been born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God. The Lord Jesus Christ gave
His Spirit to His Apostles ; they in turn laid their hands on
those who should succeed them ; and these again on others ; and
80 the sacred gift has been handed down to our present Bishops,
who have appointed us us their jissistants, and in some sense re-
presentatives.
Now every one of us believes this. I know that some will at
first deny they do ; still they do believe it. Only, it is not suffi-
ciently, practically impressed on their minds, 'i'hey do believe
it ; for it is the doctrine of the Ordination Service, which they
have recognised as truth in the most solemn season of their lives.
In order, then, not to prove, but to remind and impress, I entreat
your attention to the words used when you were made INIinisters
of Christ's Church.
s
The office of Deacon was thus committed to you : " Take thou
authority to execute the office of a Deacon in the Church of God
committed unto thee : In the name, &c.
And the Priesthood thus :
*' Receive the Holy Ghost, for the office and work of a Priest,
" in the Church of God, now committed unto thee by the imposi-
" tion of our hands. Whose sins thou dost forgive, they are for-
'^ given ; and whose sins thou dost retain, they are retained.
" And be thou a faithful dispenser of the Word of God, and of
" His Holy Sacraments : In the name, &c.
These, I say, were words spoken to us, and received by us,
when we were brought nearer to God than at any other time of
our lives. I know the grace of ordination is contained in the
laying on of hands, not in any form of words ; — yet in our own
case, (as has ever been usual in the Church,) words of blessing
have accompanied the act. Thus we have confessed before God
our belief, that from the Bishop who ordained us, we received
the Holy Ghost, the power to bind and to loose, to administer
the Sacraments, and to preach. Now how is he able to give
these great gifts? Whence is his right? Are these words idle,
(which would be taking God's name in vain,) or do they express
merely a wish, (which surely is very far below their meaning,) or
do they not rather indicate that the Speaker is conveying a gift ?
Surely they can mean nothing short of this. But whence, I ask,
his right to do so ? Has he any right, except as having received
the power from those who consecrated him to be a Bishop ? He
could not give what he had never received. It is plain then that
he but transmits ; and that the Christian Ministry is a succeS'
sion. And if we trace back the power of ordination from hand
to hand, of course we shall come to the Apostles at last. We
know we do, as a plain historical fact ; and therefore all we, who
have been ordained Clergy, in the very form of our ordination
acknowledged the doctrine of the apostolical succession.
And for the same reason, we must necessarily consider none to
be really ordained who have not thus been ordained. For if or-
dination is a divine ordinance, it must be necessary ; and if it
is not a divine ordinance, how dare we use it ? Therefore all
who use it, all of us, must consider it necessary. As well might
we pretend the Sacraments are not necessary to Salvation, while
we make use of the offices of the Liturgy ; for when God ap-
points means of grace, they are the means.
I do not see how any one can escape from this plain view of
the subject, except, (as I have already hinted,) by declaring, that
the words do not nieaii all that they say. But only reflect what
a most unseemly time for random words is that, in which Mi-
nisters are set apart for their office. Do we not adopt a Liturgy,
in order to hinder inconsiderate idle language, and shall we, in
the most sacred of all services, write down, subscribe, and use
again and again forms of speech which have not been weighed,
and cannot be taken strictly ?
Therefore, my dear Brethren, act up to your professions. Let
it not be said that you have neglected a gift ; for if you have the
Spirit of the Apostles on you, surely this is a great gift '' Stir
up the gift of God which is in you." JMake much of it. Show
your value of it. Keep it before your minds as an honorable
badge, far higher than that secular respectability, or cultivation,
or polish, or learning, or rank, which gives you a hearing with
the many. Tell them of your gift. The times will soon drive
you to do this, if you mean to be still any thing. But wait not
for the times. Do not be compelled, by the world's forsaking
you, to recur as if unwillingly to the high source of your autho-
rity. Speak out now, before you are forced, both as glorying in
your privilege, and to ensure your rightful honor from your
people. A notion has gone abroad, that they can take away your
power. They think they have given and can take it away.
They think it lies in the Church property, and they know that
they have politically the power to confiscate that property. They
have been deluded into a notion that present palpable usefulness,
produceable results, acceptableness to your flocks, that these and
such like are the tests of your Divine commission. Enlighten
them in this matter. Exalt our Holy Fathers the Bishops, as
the Kepresentatives of the Apostles, and the Angels of the
Churches ; and magnify your office, as being ordained by them to
take part in their Ministry.
But, if you will not adopt my view of the subject, which I
offer to you, not doubtingly, yet (I hope) respectfully, at all
events, choosk your side. To remain neuter much htnger will
be itself to take a part. Choose your side ; since side ytm shortly
must, with one or other party, even though you do nothing. Fear
to be of those, whose line is decided for them l)y chance circum-
stances, and who may perchance find themselves with the ene-
mies of Christ, while tliey think but to remove themselves from
worldly politics. Such abstinence is impossible in troublous times.
Hk tuat is not with me, is against mb, and ue that
OATHEBBTU NOT WITH ME BCATTERETH ABROAD.
^^ . Kivf.. I'KiMjn, ST. CLEMBM's, OXrOBD.
Sept. 9. 1833.] [>o. 2.
THE CATHOLIC CHURCH.
JSTo weapon that is formed against thee shall prosper, and every
tongue that shall rise against thee in judgment THOU SHALT
CONDEMN.
It is sometimes said, that the Clergy should abstain
from politics ; and that, if a Minister of Christ is political, he is
not a follower of Him who said, " My kingdom is not of this
world." Now there is a sense in which this is true, but, as it is
commonly taken, it is very false.
It is true that the mere affairs of this world should not engage
a Clergyman ; but it is absurd to say that the affairs of this world
should not at all engage his attention. If so, this world is not a
preparation for another. Are we to speak when individuals sin,
and not when a nation, which is but a collection of individuals ?
Must we speak to the poor, but not to the rich and powerful ? In
vain does St. James warn us against having the faith of our Lord
Jesus Christ with respect of persons. In vain does the Prophet de-
clare to us the Word of the Lord, that if the watchmen of Israel
" speak not to warn the wicked from his way," " his blood will be
required at the watchman's hand."
Complete our Lord's declaration concerning the nature of His
kingdom, and you will see it is not at all inconsistent with the duty
of our active and zealous interference in matters of this world.
" If My kingdom were of this world," He says, " then would
My servants fight,'^ — Here He has vouchsafed so to explain Him-
self, that there is no room for misunderstanding His meaning. No
one contends that His Ministers ought to use the weapons of a
carnal warfare ; — but surely to protest, to warn, to threaten, to ex-
communicate, are not such weapons. Let us not be scared from a
plain duty, by the mere force of a misapplied text. There is an
unexceptionable sense in which a Clergyman may, nay mus,t be
political. And above all, when the Nation interferes with the
rights and possessions of the Church, it can with even less grace
complain of the Church interfering with the Nation.
With this introduction let me call your attention to what seems
a most dangerous infringement on our rights, on the part of the
State. The Legislature has lately taken upon itself to remodel
the dioceses of Ireland ; a proceeding which involvei the appoint-
nient of certain Bishops over certain Clergy, and of certain Clergy
under certain Bishops, without the Church being consulted in the
matter. I do not say whether or not harm will follow from this
particular act with reference to Ireland ; but consider whether it be
not in itself an interference with things spiritual.
Are we content to be accounted the mere creation of the State,
as schoolmasters and teachers may be, or soldiers, or magistrates,
or other public officers ? Did the State make us ? can it unmake
us ? can it send out missionaries ? can it arrange dioceses ? Surely
all these are spiritual functions ; and Laymen may as well set about
preaching, and consecrating the Bread and Wine, as assume these.
I do not say the guilt is equal ; but that, if the latter is guilt, the
former is. Would St. Paul, with his good will, have suffered the
Roman power to appoint Timothy, Bishop of Miletus as well as
Ephesus ? Would Timothy at such a bidding have undertaken the
charge ? Is not the notion of such an order, such an obedience,
absurd ? Yet has it not been realized in what has lately happened ?
For in what is the English State at present different from the Roman
formerly ? Neither can be accounted members of the Church of
Christ. No one can say the British Legislature is in our commu-
nion, or is even Christian. What pretence then has it for, not
merely advising, but superseding the Ecclesiastical Power ?
Bear with me, while I express my fear that we do not, as much
as we ought, consider the force of that article of our Belief, " The
<me Catholic and Apostolic Church." This is a tenet so import-
ant as to have been in the Creed from the beginning. It is men-
tioned there as a fact, and a fact to he believed^ and therefore
practical. Now what do we conceive is meant by it ? As people
vaguely lake it in the present day, it seems only an assertion that
there is a number of sincere Christians scattered through the world.
But is not this a truism } who doubt it ? who can deny that
there are people in various places who are sincere believers } what
comes of this ? how is it important ? why should it be placed as
an article of faith, after the belief in the Holy Ghost ? Doubtless
tlie only true and satisfactory meaning is that which our Divines
have ever taken, that the re is on earth an existing Society, Apostolic
as founded by the Apostles, Catholic because it spreads its branches
in every place ; i. e. the Church visible with its Bishops, Priests,
and Deacons. And this surely is a most important doctrine ; for
what can be better news to the bulk of mankind than to be told
that Christ, when He ascended, did not leave us orphans but
appointed representatives of Himself to the end of time ?
" The necessity of believing the Holy Catholic Church," says
Bishop Pearson, in his Exposition of the Creed, " appeareth first
" in this, that Christ hath appointed it as the only way to eternal
" life .... Christ never appointed two v^^ays to heaven, nor did
" He build a Church to save some, and make another institution for
" other men's salvation. There is none other name under heaven
" given among men whereby we must be saved, but the name of
" Jesus ; and that name is no otherwise given under heaven than
" in the Church. This is the congregation of those persons here
" on earth which shall hereafter meet in heaven There is a
" necessity of believing the Catholic Church, because except a man
" be of that, he can be of none. Whatsoever Church pretendeth to
" a new beginning, pretendeth at the same time to a new Church-
" dom, and whatsoever is so new is none." This indeed is the
unanimous opinion of our Divines, that, as the Sacraments, so
Communion with the Church, is " generally necessary to salva-
" tion," in the case of those who can obtain it.
If then we express our belief in the existence of one Church on
earth from Christ's coming to the end of all things, if there is
a promise it shall continue, and if it is our duty to do our part
in our generation towards its continuance, how can we with a safe
conscience countenance the interference of the Nation in its con-
cerns ? Does not such interference tend to destroy it ? Would it
not destroy it, if consistently followed up ? Now, may we sit still
and keep silence, when efforts are making to break up, or at least
materially to weaken that Ecclesiastical body which we know is in-
tended to last while the world endures, and the safety of which is
committed to our keeping in our day ? How shall we answer for it,
if we transmit that Ordinance of God less entire than when it came
to us ?
Now what am I calling on you to do ? You cannot help what
has been done in Ireland ; but you may protest against it. You
may as a duty protest against it in public and private ; you may
keep a jealous watch on the proceedings of the Nation, lest a
second act of the same kind be attempted. You may keep it before
you as a desirable object that the Irish Church should at some fu-
ture day meet in Synod and protest herself against what has been
done ; and then proceed to establish or rescind the State injunc-
tion, as may be thought expedient.
I know it is too much the fashion of the times to think any
earnestness for ecclesiastical rights unseasonable and absurd, as if
it were the feeling of those who lived among books and not in the
world. But it is our duty to live among books, especially to live
by ONE BOOK, and a very old one ; and therein we are enjoined
to ** keep that good thing which is committed unto us,** to " neglect
not our gifts." And when men talk, as they sometimes do, as if
in opposing them we were standing on technical difficulties instead
of welcoming great and extensive benefits which wculd be the re-
sult of their measures, I would ask them, (letting alone the question
of their beneficial nature, which u a question,) whether this is not
being wise above that is written, whether it is not doing evil that
good may come. We cannot know the effects which will follow
certain alterations ; but we can decide that the means by which it
is proposed to attain them are unprecedented and disrespectful to the
Church. And when men say, " the day is past for stickling about
ecclesiastical rights,** let them see to it, whether they do not use
substantially the same arguments to maintain their position, as those
who say, ♦* The day is past for being a Christian.**
Lastly, is it not plain that by showing a bold front and defend-
ing the rights of the Church, we are taking the only course, which
can make us respected ? Yielding will not persuade our enemies to
desist from their efforts to destroy us root and branch. We cannot
hope by giving something to keep the rest. Of this surely we
have had of late years sufficient experience. But by resisting
strenuously, and contemplating and providing against the worst, we
may actually prevent the very evils we fear. To prepare for per»
secution may be the way to avert it.
«^ These Tracts may be had at TuRRtLL% No, 250, Regent
Street, Lttndon.
THOUGHTS
RESPECTFULLY ADDRESSED TO THE CLERGY
ON ALTERATIONS IN THE LITURGY.
Attempts are making to get the Liturgy altered. My dear
Brethren, I beseech you, consider with me whether you ought
not to resist the alteration of even one jot or tittle of it. Though
you would in your own private judgments wish to have this or
that phrase or arrangement amended, is this a time to concede
one tittle ?
Why do I say this ? because, though most of you would wish
some immaterial points altered, yet not many of you agree in
those points, and not many of you agree what is and what is not
immaterial. If all your respective emendations are taken, the
alterations in the Services will be extensive ; and though each
will gain something he wishes, he will lose more from those alter-
ations which he did not wish. Tell me, are the present imper-
fections (as they seem to each) of such a nature, and so many,
that their, removal will compensate for the recasting of much
which each thinks to be no imperfection, or rather an excellence ?
There are persons who wish the Marriage Service emended ;
there are others who would be indignant at the changes proposed.
There are some who wish the Consecration Prayer in the Holy
Sacrament to be what it was in King Edward's first book ; there
are others who think this would be an approach to Popery.
There are some who wish the imprecatory Psalms omitted ; there
are others who would lament this omission as savoring of the
shallow and detestable liberalism of the day. There are some
who wish the Services shortened ; there are others who think we
should have far more Services, and more frequent attendance at
public worship than we have.
How few would be pleased by any given alterations ; and how
many pained !
But once begin altering, and there will be no reason or justice
in stopping, till the criticisms of all parties are satisfied. Thus
will not the Liturgy be in the evil case described in the well-
known story, of the picture subjected by the artist to the observa-
tions of passers-by ? And, even to speak at present of compara-
tively immaterial alterations, I mean such as do not infringe
upon the doctrines of the Prayer Book, will not it even with these
be a changed book ? and will not that new book be for certain an
inconsistent one, the alterations being made, not on principle, but
upon chance objections urged from various quarters ?
But this is not all. A taste for criticism grows upon the
mind. When we begin to examine and take to pieces, our
judgment becomes perplexed, and our feelings unsettled. I do not
know whether others feel this to the same extent, but for myself,
I confess there are few parts of the Service that I could not dis-
turb myself about, and feel fastidious at, if I allowed my mind
in this abuse of reason. First, e. g. I might object to the ojjen-
ing sentences ; *' they are not evangelical enough ; Christ is not
mentioned in them ; they are principally from the Old Testa-
ment." Then I should criticise the Exhortation, as having too
many words, and as antiquated in style. I might find it hard to
speak against the confession ; but " the Absolution," it might
be said, " is not strong enough ; it is a mere declaration, not an
announcement of pardon to those who have confessed." And
so on.
Now I think this unsettling of the mind a frightful thing ;
both to ourselves, and more so to our flocks. They have long
regarded the Prayer Book with reverence as the stay of their
faith and devotion. The weaker sort it will make sceptical ; the
better it will offend and pain. Take, e. g. an alteration which
some have offered in the Creed, to omit or otherwise word the
clause, " He descended into hell.'' Is it no comfort for mourners
to be told that Christ Himself has been in that unseen state, or
Paradise, which is the allotted place of sojourn for departed
spirits ? Is it not very easy to explain the ambiguous word, is it
any great harm if it is misunderstood, and is it not very difficult to
find any substitute for it in harmony with the composition of the
Creed ? I suspect we should find the best men in the number of
those who would retain it as it is. On the other hand, will not
the unstable learn from us a habit of criticising what they should
never think of but as a djvine voice supplied by the Church for
their need ?
But as regards ourselves, the Clergy, what will be the effect of
this temper of innovation in us? We have the power to bring
about changes in the Liturgy ; shall we not exert it ? Have we
any security, if we once begin, that we shall ever end ? Shall
not we pass from non-essentiuls to essentials ? And then, on
looking back after the mischief is done, what excuse shall we be
able to make for ourselves for having encouraged such proceed-
ings at first ? Were there grievous errors in the Prayer Book,
something might be said for beginning, but who can point out
any ? cannot we very well hear things as they are ? does any
part of it seriously disquiet us ? no ; — we have before now freely
given our testimony to its accordance with Scripture.
But it may be said that " we must conciliate an outcry which
is made ; that some alteration is demanded." By whom ? no
one can tell who cries, or who can be conciliated. Some of the
laity I suppose. Now consider this carefully. Who are these
lay persons ? Are they serious men, and are their consciences
involuntary hurt by the things they wish altered? Are they
not rather the men you meet in company, worldly men, with
little personal religion, of lax conversation and lax professed
principles, who sometimes perhaps come to Church, and then are
wearied and disgusted ? Is it not so ? You have been dining
perhaps with a wealthy neighbour, or fall in with this great
Statesman, or that noble Aristocrat, who considers the Church
two centuries behind the world, and expresses to you wonder
that its enlightened members do nothing to improve it. And
then you get ashamed, and are betrayed into admissions which
sober reason disapproves. You consider too that it is a great
pity so estimable or so influential a man should be disaiFected to
the Church ; and you go away with a vague notion that some-
thing must be done to conciliate such persons. Is this to bear
about you the solemn office of a Guide and Teacher in Israel,
or to follow a lead ?
But consider what are the concessions which would conciliate
such men. Would immaterial alterations ? Do you really think
they care one jot about the verbal or other changes which some
recommend, and others are disposed to grant ? whether "the un-
seen state" is substituted for "hell," "condemnation" for
*' damnation," or the order of Sunday lessons is remodelled ?
No ; — they dislike the doctrine of the Liturgy. These men of
the world do not like the anathemas of the Athanasian Creed,
and other such peculiarities of our Services. But even were the
alterations, which would please them, small, are they the persons
whom it is of use, whom it is becoming to conciliate by going out
of our way ?
I need not go on to speak against doctrinal alterations, be-
cause most thinking men are sufficiently averse to them. But, I
earnestly beg you to consider whether we must not come to them,
if we once begin. For by altering immaterials, we merely raise
without gratifying the desire of correcting ; we excite the crav-
ing, but withhold the food. And it should be observed, that the
changes called immaterial often contain in themselves the germ
of some principle, of which they are thus the introduction.
E. G. If we were to leave out the imprecatory Psalms, we cer-
tainly countenance the notion of the day, that love and love only
is in the Gospel the character of Almighty God and the duty of
regenerate man ; whereas that Gospel, rightly understood, shows
His Infinite Holiness and Justice as well as His Infinite Love,
and it enjoins on men the duties of zeal towards Him, hatred of
sin, and separation from sinners, as well as that of kindness and
charity.
To the above observations it may be answered, that changes
have formerly been made in the Services without leading to the
issue I am predicting now ; and therefore they may be safely
made again. But, waving all other remarks in answer to this
argument, is not this enough, viz. that there is peril ? No one
will deny that the rage of the day is for concession. Have we
not already granted (political) points, without stopping the course
of innovation ? This is a fact. Now, is it worth while even to
risk fearful changes merely to gain petty improvements, allowing
those which are proposed to be such ?
We know not what is to come upon us ; but the writer for
one will try so to acquit himself now, that if any irremediable
calamity befalls the Church, he may not have to vex himself
with the recollections of silence on his part and indifierence,
when he might have been up and alive. There was a time when
he, as well as others, might feel the wish, or rather the tempta-
tion, of steering a middle course between parties ; but if so, a
more close attention to passing events, has cured his infirmity.
In a day like this there are but two sides, zeal and persecution,
the Church and the world ; and those who attempt to occupy the
ground between them, at best will lose their labour, but probably
will be drawn back to the latter. Be practical, I respectfully
urge you ; do not attempt impossibilities ; sail not as if in plea-
sure boats upon a troubled sea. Not a word falls to the ground,
in a time like this. Speculations about ecclesiastical improve-
ments wliich might be innocent at other times, have a strength
of mischief now. They arc realized before he who utters them
understands that he has committed himself.
Be prepared then for petitioning against any alterations in the
Prayer Book which may be proposed. And, should you see that
our Fathers the Bishops seem to countenance them, petition still.
Petition them. They will thank you for such a proceeding.
They do not wish these alterations ; but how can they resist them
without the support of their Clergy ? They consent to them, (if
they do,) partly from the notion that they are thus pleasing you.
Undeceive them. They will be rejoiced to hear that you are as
unwilling to receive them as they are. However, if after all there
be persons determined to allow some alterations, then let them
quickly make up their minds how far they will go. They think
it easier to draw the line elsewhere, than as things now exist.
Let them point out the limit of their concessions now ; and let
them keep to it then ; and, (if they can do this,) I will say that,
though they are not as wise as they might have been, they are
at least firm, and have at last come right.
THE BURIAL SERVICE.
We hear many complaints about the Burial Service, as un-
suitable for the use for which it was intended. It expresses a
hope, that the person departed, over whom it is read, will be
saved ; and this is said to be dangerous when expressed about
all who are called Christians, as leading the laity to low views of
the spiritual attainments necessary for salvation ; and distressing
the Clergy who have to read it.
Now I do not deny, I frankly own, it is sometimes distressing
to use the Service ; but this it must ever be in the nature of
things, wherever you draw the line. Do you pretend you can dis-
criminate the wheat from the tares ? of course not.
It is often distressing to use this Service, because it is often
distressing to think of the dead at all ; not that you are without
hope, but because you have fear also.
How many are there whom you know well enough to dare to
give any judgment about ? Is a clergyman only to express a
hope where he has grounds for having it ? Are not the feelings
of relatives to be considered ? And may there not be a difference
of judgments ? I may hope more, another less. If each is to
use the precise words which suit his own judgment, then we can
have no words at all.
But it may be said, " every thing of a personal nature may be
left out from the Service." And do you really wish this ? Is this
the way in which your flock will wish their lost friends to be
treated ? a cold " edification" but no affectionate valediction to
the departed? Why not pursue this course of (supposed) im-
provement, and advocate the omission of the Service altogether ?
Are we to have no kind and religious thoughts over the good,
lest we should include the bad ?
But it will be said, that, at least we ought not to read the Ser-
vice over the flagrantly wicked ; over those who are a scandal to
religion. But this is a very different position. I agree with it
entirely. Of course we should not do so, and truly the Church
never meant we should. She never wished we should profess our
hope of the salvation of habitual drunkards and swearers, open
sinners, blasphemers, and the like ; not as daring to despair of
their salvation, but thinking it unseemly to honor their memory.
Though the Church is not endowed with a power of absolute judg-
ment upon individuals, yet she is directed to decide according to
external indications, in order to hold up the rules of God's
governance, and afford a type of it, and an assistance towards
the realizing it. As she denies to the scandalously wicked the
Lord's Supper, so does she deprive them of her other privileges.
The Church, I say, does not bid us read the Service over open
sinners. Hear her own words introducing the Service. " The
" office ensuing is not to be used for any that die unbaptized, or
excommunicate, or have laid violent hands upon themselves."
There is no room to doubt whom she meant to be excommu-
nicated, open sinners. Those therefore who are pained at the
general use of the Service, should rather strive to restore the
practice of excommunication, than to alter the words used in
the Service. Surely, if we do not do this, we are clearly de-
frauding the religious, for the sake of keeping close to the
wicked.
Here we see the common course of things in this world. We
omit a duty. In consequence our Services become inconsistent.
Instead of retracing our steps we alter the Service. What is
this but, as it were, to sin upon principle 1 While we keep to
our principles, our sins are inconsistencies ; at length, sensitive
of the absurdity which inconsistency involves, we accommodate
our professions to our practice. This is ever the way of the
world ; but it should not be the way of the Church.
I will join heart and hand with any who will struggle for a re-
storation of that " godly discipline," the restoration of which our
Church publicly professes she considers desirable ; but God for-
bid any one should so depart from her spirit, as to mould her
formularies to fit the case of deliberate sinners ! And is not this
what we are plainly doing, if we alter the Burial Service as pro-
posed ? we are recognizing the right of men to receive Christian
Burial, about whom we do not like to express a hope. Why
should they have Christian Burial at all ?
It will be said that the restoration of the practice of Excom-
munication is impracticable ; and that therefore the other alterna-
tion must be taken, as the only one open to us. Of course it is
impossible, if no one attempts to restore it ; but if all willed it,
how would it be impossible ? and if no one stirs because he thinks
no one else will, he is arguing in a circle.
But, after all, what have we to do with probabilities and pros-
pects in matters of plain duty ? Were a man the only member of
the Church who felt it a duty to return to the Ancient Discipline,
8
yet a duty is a duty, though he be alone. It is one of the great
sins of our times to look to consequences in matters of plain
duty. Is not this such a case ? If not, prove that it is not ; but
do not argue from consequences.
In the mean while I offer the following texts in evidence of
the duty.
Matth. xviii. 15—17. Rom. xvi. 17. 1 Cor. v. 7—13. 2 Thes. iii. 6,
14,15. 2Tim. iii.5. Tit. iii. 10, Jl. 2 John, 10, 11.
THE PRINCIPLE OF UNITY.
Testimony of St. Clement, the associate of St. Paul, (Phil. iv.
3.) to the Apostolical Succession.
The Apostles knew, through our Lord Jesus Christ, that strife would arise
for the Episcopate. Wherefore having received an accurate foieknowledge,
they appointed the men I before mentioned, and have given an orderly suc-
cession, that on their death other approved men might receive in turn their
office. Ep. i. 44.
Testimony of Ignatius, the friend of St. Peter, to Episcopacy.
Your celebrated Presbytery, worthy of God, is as closely knit to the Bishop,
as the strings to a harp, and so by means of your unanimity and concordant
love Jesus Christ is sung. Eph. 4.
There are who profess to acknowledge a Bishop, but do every thing without
him. Such men appear to lack a clear conscience. Magn. 4.
He for whom I am bound is my witness that I have not learned this doctrine
from mortal man. The Spirit proclaimed to me these words : " Without the
Bishop do nothing." Phil. 7.
With these and other such strong passages in the Apostolical
Fathers, how can we permit ourselves in our present practical
disregard of the Episcopal Authority ? Are not we apt to obey
only so far as the law obliges us ? do we support the Bishop, and
strive to move all together with him as our bond of union and
head ? or is not our e very-day conduct as if, except with respect
to certain periodical forms and customs, we were each inde-
pendent in his own parish ?
& Any one is at liberty to reprint these Tracts, with such
alterations as approve themselves to his judgment.
W. KIKO, PRINTEB, ST. CLEMENT S, OXFORD.
ADHERENCE TO THE APOSTOLICAL SUCCESSION
THE SAFEST COURSE.
We who believe the Nicene Creed, must acknow-
ledge it a high privilege, that we belons; to the Apostolic Church.
How is it that so many of us are, almost avowedly, so cold and in-
ditferent in our thoughts of this privilege ?
Is it because the very idea is in itself overstrained and fanciful,
apt perhaps to lay strong hold on a few ardent minds, but little in
accordance with the general feelings of mankind ? Surely not.
The notion of a propagated commission is as simple and intelligble
in itself, as can well be ; is acted on daily in civil matters, (the ad-
ministration of trust property, for example,) ; and has found a most
ready, sometimes an enthusiastic, acceptance, in those many nations
of the world, which have submitted, and are submitting themselves
to sacerdotal castes, elective or hereditary. "Priests self-elected,
or appointed by the State," is rather the idea which startles ordinary
thinkers; not " Priests commissioned, successively, from heaven.'*
Or is our languor rather to be accounted for by the want of ex-
press scriptural encouragement to the notion of a divine ministerial
commission ? Nay, Scripture, at first sight, is express ; whether
we take the analogy of the Old Testament, the words of our Lord,
or the practice of»His Apostles. The Primitive Christians read it
accordingly ; and cherished, with all affectionate reverence, the pri-
vilege which they thought they found there Why are we so
unlike them ?
I fear it must be own^'d, that much of the evil is owing to the
comparatively low ground, which we ourselves, the Ministers of
God, have chosen to occupy in defence of our commission. For
many years, we have been much in the habit of resting our claim
on the general duties of submission to authority, of decency and
order, of respecting precedents long established ; instead of appeal-
ing to that warrant, which marks us, exclusively, for God's Am-
bassadors. We have spoken much in the same tone, as we
might, had we been mere Laymen, acting for ecclesiastical purposes
by a commission under the Great Seal. Waving the question,
*' was this wise ? was it right, in higher respects?" — I ask, was it
not obviously certain, in some degree, to damp and deaden the in-
terest, with which men of devout minds would naturally regard the
Christian Ministry ? Would not more than half the reverential
feeling, with which we look on a Church or Cathedral, be gone, if
we ceased to contemplate it as the House of God, and learned to
esteem it merely as a place set apart by the State for moral and
religious instruction ?
It would be going too deep in history, were one now to enter on
any statement of the causes which have led, silently and insensibly,
almost to the abandonment of the high ground, which our Fathers
of the Primitive Church, i. e. the Bishops and Presbyters of the first
five centuries, invariably took, in preferring their claim to canonical
obedience. For the present, it is rather wished to urge, on plain
positive considerations, the wisdom and duty of keeping in view the
simple principle on which they relied.
Their principle, in short, was this : That the Holy Feast on our
Saviour's sacrifice, which all confess to be " generally necessary to
salvation," was intended by Him to be constantly conveyed through
the hands of commissioned persons. Except therefore we can shew
such a warrant, we cannot be sure that our hands convey the sacri-
fice; we cannot be sure that souls worthily prepared, receiving the
bread which we break, and the cup of blessing which we bless, are
Partakers of the Body and Blood of Christ. Piety, then, and
Christian Reverence, and sincere, devout Love of our Redeemer,
nay, and Charity to the souls of our brethren, not good order and
expediency only, would prompt us, at all earthly risks, to preserve
and transmit the seal and warrant of Christ.
If the rules of Christian conduct were founded merely on visible
expediency, the zeal with which those holy men were used to main-
tain the Apostolical Succession, might appear a strange unaccount-
able thing. Not so, if our duties to our Saviour be like our duties
to a parent or a brother, the unalterable result of certain known
relations, previous to all consideration of consequences.* Reflect
on this, and you presently feel what a difference it makes in a
pious mind, whether ministerial prerogatives be traced to our Lord's
* Butler's Analogy, p. ii. c. 1.
own institution, or to mere voluntary ecclesiastical arrangement.
Let two plans of Government, as far as we can see, be equally good
and expedient in themselves, yet if there be but a fair probability
of one rather than the other proceeding from our Blessed Lord
Himself, those who love llim in sincerity will know at once which
to prefer. They will not demand that every point be made out by
inevitable demonstration, or promulgated in form, like a State de-
cree. According to the beautiful expression of the Psalmist, they
will consent to be " guided by" our Lord's " eye ;" * the indications
of His pleasure will be enough for them. They will state the
matter thus to themselves : " Jesus Christ's own commission is the
best external security I can have, that in receiving this bread and
wine, I verily receive his Body and Blood. Either the Bishops
have that commission, or there is no such thing in the world.
For' at least Bishops have it with as much evidence, as Presbyters
without them. In proportion, then, to my Christian anxiety for
keeping as near my Saviour as I can, I shall of course be very
unwiUing to separate myself from Episcopal communion. And in
proportion to my charitable care for others, will be my industry
to preserve and extend the like consolation and security to them.**
Consider the analogy of an absent parent, or dear friend in
another hemisphere. Would not such an one naturally reckon it
one sign of sincere attachment, if, when he returned home, he found
that in all family questions respect had been shewn especially to
those in whom he was known to have had most confidence ?
Would he not be pleased, when it appeared that people had not
been nice in enquiring what express words of command he liad
given, where they had good reason to think that such and such a
course would be approved by him ? If his children and depend-
ants had searched diligently, where, and with whom, he had left
commissions, and having fair cause to think they had found such,
had scrupulously conformed themselves, as far as they could, to
the proceedings of those so trusted by him; would he not think
this a better sign, than if they had been dextrous in devising ex-
ceptions, in explaining away the words of trust, and limiting the
prerogatives he had conferred ?
Now certainly the Gospel has many indications, that 07ir best
Friend in His absence is likely to be well pleased with those who do
their best in sincerily lo keep as near to His Apostles as they can.
It is studiously recorded, for example, by the Evangelists, in the
account of our Lord's two miraculous Feasts, that all passed through
His Difciples' hands: (His twelve Disciples; as is in one instance
plainly implied in the twelve baskets full of fragments.) I know
that minute circumstances like this, in a Parable or symbolical act,
must be reasoned on with great caution. Siill, when one considers
that our Blessed Lord took occasion from this event to deliver more
expressly than at any other time the doctrine of communion with
Him, it seems no unnatural conjecture, that the details of the miracle
were so ordered, as to throw light on that doctrine.
But, not to dwell on what many will question, (although on
docile [and affectionate minds I cannot but think it must have its
weight,) what shall we say to the remarkable promise addressed to
the Twelve at the Pascal Supper ? ** Ye are they which have
continued with Me in My temptation : and I appoint unto you a
Kingdom, as My Father hath appointed unto Me ; that ye may eat
and drink at My table in My Kingdom, and sit on thrones, judging
the twelve tribes of Israel." Thus much nobody will hesitate to
allow, concerning this Apostolical Charter: that it bound all Chris-
tians whatever to be loyal and obedient to Christ's Apostles, at
least as long as they were living. And do not the same words
equally bind us, and all believers to the world's end, so far as the
mind of the Apostles can yet be ascertained ? Is not the siArit of
the enactment such, as renders it incumbent on every one to prefer
among claimants to Church authority those who can make out the
best title to a warrant and commission from the Apostles ?
I pass over those portions of the Gospel, which are oftenest
quoted in this controversy; they will occur of themselves to all
nien ; and it is the object of these lines rather to exemplify the
occasional indications of our Lord's will, than to cite distinct and
|)alpable enactments. On one place, however, — the passage in the
Acts, which records, in honour of the first converts, that " they
continued stedfastly in the Apostles' doctrine and fellowship," — one
question must be asked. Is it really credible, that the privilege so
emphatically mentioned, of being in communion with the Ajwstles,
ceased when the last Aix>stle died ? If not, who among living
Christians have «o/air a cAancc of enjoying that privilege, as those,
who, besides Purity of Doctrine, are careful to maintain that Aposto-
lical Succession, preserved to them hitherto by a gracious and
special Providence ? I should not much fear to risque the whole
controversy on the answer which a simple unprejudiced mind would
naturally make to these two questions.
Observe, too, how often those principles, which are usually called,
in scorn, High-Churchmanship, drop as it were incidentally from
the pens of the sacred writers, professedly employed on other sub-
jects. " How shall they preach, except they be sent ?" — *' Let a
man so account of us, as of the Ministers of Christ, and Stewards
of the mysteries of God." — " No man taketh this honour to him-
self, but he that is called of God, as was Aaron." I do not think
it possible for any one to read such places as these with a fair and
clear mind, and not to perceive that it is better and mo!-e scriptural
to have, than to want, Christ's special commission for conveying
His Word to the people, and consecrating and distributing the
pledges of His holy Sacrifice, if such commission be any how at-
tainable ; — ^better, and more scriptural, if we cannot remove all
doubt, at least to prefer that communion which can make out the
best probable title, provided always, that nothing heretical, or other-
wise immoral, be inserted in the terms of communion.
Why then should any man here in Britain, fear or hesitate boldly
to assert the authority of the Bishops aiicl Pastors of the Church, on
grounds strictly evangelical and spiritual : as bringing men nearest
to Christ our Saviour, and conforming them most exactly to His
mind, indicated both by His own conduct, and by the words of His
Spirit in the Apostolic writings ? Why should we talk so much of
an estahlishnent, and so little of an Apostolical Succession ?
Why should we not seriously endeavour to impress our people with
this plain truth ; — that by separating themselves from our commu-
nion, they sepa'ate themselves not only from a decent, orderly,
useful society, but from the only Church in this realm
which has aright to be quite sure that she has the
Lord's Body to give to His People ?
Nor need any man be perplexed by the question, sure to be pre-
sently and confidently asked, " Do you then unchurch all the Presby-
terians, all Christians who have no Bishops ? Are they to be shut
out of the Covenant, for all the fruits of Christian Piety, which seem
to have sprunsj up not scantily among them ?" Nay, we are not
j udging others, but deciding on our own conduct. We in England
cannot communicate with Presbyterians, as neither can we with
Roman Cathohcs, but we do not therefore exclude either from salva-
tion. " Necessary to Salvation," and " necessary to Church Com-
munion," are not to be used as convertible terras. Neither do we
desire to pass any sentence on other persons of other countries ; but
we are not to shrink from our deliberate views of truth and duty,
because difficulties may be raised about the case of such persons ;
any more than we should fear to maintain the paramount necessity
of Christian belief, because similar difficulties may be raised about
virtuous Heathens, Jews, or Mahometans. To us such questions are
abstract, not practical : and whether we can answer them or no, it
is our business to keep fast hold of the Church Apostolical, whereof
we are actual members ; not merely on civil or ecclesiastical
grounds, but from real personal love and reverence, affectionate
reverence to our Lord and only Saviour. And let men seriously
bear in mind, that it is one thing to slight and disparage this holy
Succession where it may be had, another thing to acquiesce in the
want of it, where it is, [if it he any where,) really unattainable.
I readily allow, that this view of our calling has something in
it too high and mysterious to be fully understood by unlearned
Christians. Bit the learned, surely, are just as unequal to it. It
is part of that ineffable mystery, called in our Creed, The Commu-
nion of Saints : and with all other Christian mysteries, is above the
understanding of all alike, yet practically alike within reach of all,
who are willing to embrace it by true Faith. Experience shews, at
any rate, that it is far from being ill adapted to the minds and feel-
ings of ordinary people. On this point evidence might be brought
from times, at first glance the most unpromising ; from the early
part of the 17th century. The hold which the propagandists of the
" Holy Discipline" obtained on the fancies and affections of the
people, of whatever rank, age, and sex, depended very much on
their incessant appeals to their fancied Apostolical Succession.
They found persons willing and eager to suffer or rebel, as the case
might be, for their system ; because they had possessed them with
the notion, that it was the system handed down from the Apostles,
*' a divine Episcopate ;" so Beza called it. Why should we despair
of obtaining, in time, an influence, far more legitimate and less
dangerously exciting, but equally searching and extensive, by the
diligent inculcation of our true and scriptural claim ?
For it is obvious, that, among other results of the primitive doc-
trine of the Apostolical Succession, thoroughly considered and fol-
lowed up, it would make the relation of Pastor and Parishioner far
more engaging, as well as more aweful, than it is usually considered
at present. Look on your Pastor as acting by man's commission,
and you may respect the authority by which he acts, you may
venerate and love his personal character ; but it can hardly be called
a religious veneration ; there is nothing, properly, sacred about
him. But once learn to regard him as " the Deputy of Christ,
for reducing man to the obedience of God ;" and every thing about
him becomes changed, every thing stands in a new light. In pub-
lic and in private, in church and at home, in consolation and in
censure, and above all, in the administration of the Holy Sacra-
ments, a faithful man naturally considers, " By this His messenger
Christ is speaking to me ; by his very being and place in the world,
he is a perpetual witness to the truth of the sacred history, a per-
petual earnest of Communion with our Lord to those who come
duly prepared to His Table." In short it must make just all the
difference in every part of a Clergyman's duty, whether he do
it, and be known to do it, in that Faith of his commission from
Christ, or no.
How far the analogy of the Aaronical priesthood will carry us,
and to what extent we must acknowledge the reserve imputed to the
formularies of our Church on this whole subject of the Hierarchy ;
and how such reserve, if real, may be accounted for ; — these are
questions worthy of distinct consideration.
For the present let the whole matter be brought to this short
issue. May it not be said both to Clergy and Laity ; " Put your-
" selves in your children's place, in the place of the next generation
" of believers. Consider in what way they will desire you to have
" acted, supposing them to value aright, (as you must wish them,)
" the means of communion wuth Christ ; and as they will then
*' wish you to have acted now, so act in all matters affecting that
*' inestimable privilege."
ON ALTERATIONS IN THE PRAYER BOOK.
The 36th Canon provides that " no person shall hereafter be
** received into the Ministry except he shall first subscribe"
certain " three Articles." The second of these is as follows.
" That the Book of Common Prayer, and of Ordering of Bishops, Priests, and
" Deacons, containeth in it nothing contrary to the Word of God, and that it
" may lawfully so be used ; and that he himself will use the form in the said
" Book prescribed, in public Prayer, and administration of the Sacraments,
" and none other."
Now here is certainly a grave question to all who have sub-
scribed this Article. We need not say, it precludes them from
acquiescing in any changes, that are lawfully made in the Common
Prayer ; but surely it makes it most incumbent on them, to inquire
carefully whether the Parties altering it have a right to do so ; e. g.
should any foreign Power or Legislature, or any private Nobleman
or Statesman at home, pretend to reform the Prayer Book, of course
.we should all call it an usurpation, and refuse to obey it ; or rather
we should consider the above subscription to be a religious obstacle
to our obeying it. So far is clear. The question follows ; where
is the competent authority for making alterations ? Is it not also
clear, that it does not lie in the British Legislature, which we know
to be composed not only of believers, but al^o of infidels, heretics,
and schismatics ; and which probably in another year may cease
to be a Christian body even in formal profession ? Can even a
Committee of if, ever so carefully selected, alsolve us from our
subscriptions ? Whence do laity derive their power over the
Clergy ? Can even the Crown absolve us ? or a commission from
the Crown ? If then some measure of tyranny be practised against
us as regards the Prayer Book, now are we to act ?
RING, PRlNtCR, ST. CLBMKNT 8, OXfOltDt
SHORT ADDRESS TO HIS BRETHREN
NATURE AND CONSTITUTION
THE CHURCH OF CHRIST;
THE BRANCH OF IT ESTABLISHED IN ENGLAND.
BY A LAYMAN,
—♦»«©«««<-
I believe one Catholic and Apostolic Church." — Nic. Creed.
— >»>9$9<«>->
OXFORD,
PRINTED BY S. COLLINGWOOD ;
ANDSOLDBY J.TURRILL, 250, REGENT STREET, LONDON.
MDCCCXXXIII.
Price 3d. each, or 2s. 6d. per Dozen.
A
SHORT ADDRESS TO HIS BRETHREN
ON THE
NATURE AND CONSTITUTION
OF
THE CHURCH OF CHRIST;
AND OF
THE BRANCH OF IT ESTABLISHED IN ENGLAND.
BY A LAYMAN.
I believe one Catholic and Apostolic Church: Nic. Creed.
There are many persons who have the happiness of being mem-
bers of that pure and Apostolical branch of Christ's holy Church,
which, as it is established in this our country, we call '' the Church
of England ;" persons who attend with regularity and devotion to
her services, and have participated in the benefits of her Sacra-
ments ; who may yet have no very clear idea either of the nature
of that body which we call " the Church" in general, or of the
peculiar circumstances and events which have led to the present
position and constitution of that portion of it to which we belong.
To such persons it may not be unacceptable if we present them
in these pages with a short account of " the Church ;" of that in-
stitution which, previous to His return to the regions of His hea-
venly glory, our Lord bequeathed to the world, to be cherished
and enjoyed as a precious legacy, until His coming again ; of that
body which He framed for the reception of the first gifts of His
Almighty Spirit, and for the transmission of those precious gifts,
from age to age, to the end of time. Such an account will natu-
rally lead to a brief statement of the manner in which it has pleased
Providence to bless us, in this our own island, with a branch of
A
2
that holy institution ; and thus to have established, and to continue
among us, a body of men bearing a commission direct from Him-
self to admit us into His fold by the waters of Baptism, and to
nourish us in the same, not only with the pure word of His doc-
trine, but with the spiritual nourishment of His most blessed body
and blood.
It would have been in vain that the two Sacraments had been
instituted, had no persons, no pet of men, been appointed to ad-
minister them. You cannot suppose that you or I — (for he who
thus addresses you is a layman like yourselves, that is, has never
received the ordination of a clergyman — ) you cannot, I say, sup-
pose that any one of us might, with no other authority than his
own good pleasure, proceed to baptize, or to administer the bread
and 'svine in the Lord's Supper. Such a proceeding would, it is
evident, involve the highest degree of arrogance and impiety, and
would be nothing short of a mockery of that great and awful Being,
of whose gifts these sacred ordinances are alike the appointed means
and pledges.
And if, as men, as simple members of Christ's Church, we have
not this power, the next question to ask is, who could give us this
authority ? If admission into the great Christian congregation, if
the promise, confirmed to us in Baptism, of the assistance of Christ's
Holy Spirit, cannot give it, is it to be supposed that any act ema-
nating from men, from sinful creatures like ourselves, should be of
force to convey it ? Clearly not ; no command of an earthly king,
no ordinance of an earthly legislature, could invest us with power
over the gifts of the Holy Ghost ; for such may we well term the
power duly to administer the Sacraments which Christ has ordained.
No Act of Parliament, however binding the provisions of such Acts
may be with regard to the temporal affairs of the nation, could
make any one of us a Priest, or clothe us with one jot or one tittle
of power over the things of the unseen world.
As little, surely, could popular election invest us with this power
from on high. Men may express their readiness to receive the gifts
of Heaven at our hands ; but is it not absurd, that those who are
to be the receivers from us of any boon whatsoever, should them-
selves be the persons to supply us with the means of bestowing
it ? It cannot be, then, that those to whom we are to administer
the Sacraments should themselves confer upon us the power of
their ministration.
To cut this inquiry short. He alone is evidently entitled to confer
the power of conveying, by the appointed means, the gifts of His
Spirit, who Himself gave, in the first instance, that Spirit to His
Church. It is to Him that such commission must be traced in the
case of every individual who would establish his right to this holy
office.
He appointed in the first place, as is well known to every reader Constitn-
of the Scriptures, the Apostles; to whom He at diff^erent periods ^j'" ^^'^
entrusted all such powers as were necessary to the formation and the Apo-
continued protection of His Church, which they, under His Spirit, ^"®^*
were to establish. He gave them the power of admitting members
into it ; and He put into their hands that power of expulsion from
it, which it was necessary, for the well being of the society, should
be vested somewhere : assuring them, at the same time, that their
decrees in this respect should be ratified on high ; that what they
'^ bound on earth, should be bound in heaven." To them it was
that he entrusted the power of baptizing all nations ; and still more
exclusively the power of celebrating the sacred rite which comme-
morates His passion ^. They undertook the sacred trust, preached
to all, and at first baptized all converts ; though, when the number
of these increased, when the Church could reckon its three thou-
sand and its five thousand members, and when thus, to borrow the
prophetic language of Daniel, the stone began to swell which was
destined in time to become a great mountain, and to fill the whole
world, it was plainly impossible that the small band of Apostles,
employed as they were in the business of teaching the word, should
suffice themselves to baptize all who should accept their offers of
salvation. For this, among other purposes, the formation of a class
of ministers, distinct from, and subordinate to, themselves, became
necessary ; a class, of the first establishment of which we read in
the 6th chapter of the Acts of the Apostles. The members of this
new class were called " Deacons :" they were at first only seven in
number : they were chosen, at the suggestion of the Apostles, by
the believers in general, or, in the language of the Church, by the
laity ; but they were ordained to the office by the Apostles them-
selves, by the laying of their hands on them, accompanied by prayer.
a *< This do in remembrance of me," Luke xxii. 19 ; whereas the commis-
sion to baptize was apparently given to others besides the Apostles, though to
them in the first place. Matt, xxviii. 18, 19.
a2
A principal part of their office, when they were first appointed, was
the distribution of the charitable gifts of the more wealthy believers
among their poorer brethren : but that the power of administering
baptism was a part of their commission is evident from the history
of Philip the Deacon, contained in Acts ix. There were thus two
classes of guides and teachers to the Church of Christ, Apostles
and Deacons ; the first bearing authority over the general flock by
the direct word of Christ Himself ; the second by commission from
those thus directly authorized ; a commission given by them when
the Holy Spirit was most abundantly poured out upon them, and
solemnly ratified by that Holy Spirit Himself in the miraculous
powers and graces vouchsafed to Stephen and his colleagues.
But as the limits of the Church began to extend, and the be-
lievers, instead of dwelling in one body in the city of Jerusalem,
began to spread over the adjoining regions, the want was felt of
another class, to superintend the scattered divisions of Christ's
flock, to act in some measure as the substitutes of the Apostles in
their absence, and as their deputies and subordinate officers in their
presence. This class, of higher rank in the Church than the Dea-
cons, and forming a connecting link between them and the Apostles,
bears in Scripture the name of " Elders" or " Bishops," and is, by
one or other of these names, the subject of frequent mention in the
later books of the New Testament. The constitution of the Church
was then, for the time being, complete. The Apostles, as, in the
exercise of their high office, they founded congregations from city
to city, ordained (always by the laying on of hands) Elders and
Deacons ; in whom each congregation recognised the ministers set
over them by their Lord and Master in heaven ; from whom they
received the blessings conveyed in His Sacraments ; and to whom
they looked for guidance and example in the holy course on which
they had entered, the Christian warfare which they had undertaken.
The Apostle himself, however, who had planted each of these con-
gregations, continued to exercise over it a general superintending
authority, and to interfere, where the case required it, in the most
solemn and decided manner. The nature and extent of the power
thus assumed over each local Church, in virtue of his heavenly
commission, by its Apostolic head, will be manifest from a study of
the two Epistles written by St. Paul to the Church of the Co-
rinthians ; and from a comparison of the second of these Epistles
with the first, it will be seen how fully this authority was recog-
nised, and the directions thus sanctioned were obeyed, by the pri-
mitive believers.
It may not be amiss here to point out a circumstance from which
we may most decidedly infer it to have been the will of the Holy
Spirit that ordination, or the solemn ceremony above mentioned of
the laying on of hands, should be the only mode of admission to
the ministration of His gifts in the Church. Were there any one
person who might, from the very peculiar circumstances of his call
and conversion, have had grounds for conceiving himself entitled
to dispense with this ceremony, that person was undoubtedly St.
Paul ; yet we find that, favoured as he had been, when it was seen
meet to send him as an Apostle to the Gentiles, the Holy Ghost
deigned to give express directions that he should be separated to
the purpose ; ordained, that is to say, to such ministry ; and that,
in compliance with those directions, the heads of the Church at
Antioch, when they had fasted and prayed, and laid their hands on
them^, sent him and Barnabas away.
The Church, under the government of its Apostles, Elders, and The Apo-
Deacons, was, as we have already stated, for the time being;, com- ^^^^*^''*J
•' ^ coninus-
plete. One thing, however, was still wanting to give perpetuity siou.
to its constitution, and that was, a provision for the supply of or-
dained ministers to distribute the gifts of the Spirit to the genera-
tions who should live when the Apostles themselves, and those who
had received ordination from their hands, should have alike passed
a^vay from the scene of their labours. It was necessary that the
Apostles should appoint successors to themselves ; persons to be
armed with at least all that portion of their authority which did
not depend on their miraculous powers or extraordinary gifts of the
Spirit ; with neither of which was the power of ordination to any
rank of the ministry necessarily connected. They felt this neces-
sity, and they did appoint such persons ; but from the altered con-
dition of the Church, and the number of converts in each particular
place, it became expedient, instead of giving to each person so ap-
pointed that species of general commission with which the Apostles
themselves had commenced their labours, to fix the residence of
each in some particular city, and to give him the peculiar superin-
tendence of the Church therein and in the districts adjoining. It
was thus that St. Paul appointed Timothy to preside (as what we
b Acts xiii. 3.
A 3
6
now call Bishop) over the Church at Ephesus; and Titus over
that of Crete : and the Holy Spirit, by dictating to the Apostle
those directions to them for the discharge of the duties of these
offices which form the Epistles bearing their names, gave the fullest
and most solemn ratification, not only to their individual appoint-
ment, but also to the establishment in perpetuity of the episcopal
order in the Church.
Though this event in the history of the Church has been nar-
rated as occurring subsequently to the appointment of the lower
classes of ecclesiastical ministers, it must not be supposed that it
was an after thought, or that the Apostles were not from the first
aware that their office was to be perpetuated by succession. Our
Lord ended the sentence in which He endued them with power to
baptize, with the promise of His assistance in the discharge of their
functions through all time : '' Go," said He, " baptize all nations :
and, lo, I am with you alway, even unto the end of the world :" a
phrase which, as addressed to mortal men, must clearly have been
understood as a promise of continual assistance to them and to
their successors. We find, accordingly, that so far were they from
understanding this gracious promise as applying solely to the indi-
viduals to whom the words were spoken, that one of their very first
joint acts, when deprived of the presence of their Lord, was to
select a person to be associated with themselves in the apostolic
office, that the number originally named to that office by our
Saviour might be complete. They did not, it is true, ordain him,
in the manner afterwards adopted, by the laying on of hands ; they
were not, indeed, themselves consecrated to the exercise of this
power till the descent upon them of the Holy Ghost ; but in the
pouring out of the gifts of Pentecost upon the head of Matthias,
as well as upon those of the eleven, the Spirit bore a testimony,
which could hardly be misunderstood, to the will of the Almighty
that the Apostles should from time to time, as it became necessary,
nominate such associates in their general apostolic toils and powers
as they might select ; associates on whom, as they themselves were
gradually withdrawn from the world, the whole government of the
Church, and the whole care of providing for its further continuance,
must ultimately devolve.
The miraculous gifts and graces, which God in the first instance
showered upon His Church, answered their purpose in giving it its
first footing in the world ; and, when no longer necessary for that
purpose, were consequently withdrawn : but it should never be
forgotten, that these, wonderful and striking as they must have
been, were but secondary and subsidiary to those invisible spiritual
gifts, which are the real fulfilment of God's promise of constant aid
to his Church. With regard to these latter, it was indeed necessary
that they should be her portion through all ages ; but the others
derived in truth their sole value from the evidence which they bore
to the existence of these more precious boons ; an evidence which,
though immediately addressed to converts in the first ages, was in-
tended to convince, not them alone, but all those to whom their
report of these miraculous gifts should come, of the reality of God's
promises with regard to those gifts which were not palpable to
earthly senses ; of the truth of Christ's saying, already quoted, that
He would be with His Church even unto the end of the world ;
and of His declaration that the Comforter, whom He would send,
should abide with that Church for ever.
What name was originally applied to the ofiice borne by Timothy
and Titus, of destined successors to the Apostles, is not very clear.
There was perhaps at first no one name specially used to designate
it. They may have sometimes been called Evangelists (see 2 Tim.
iv. 5.) ; sometimes, from their bearing in some measure the charac-
ter of heavenly messengers to mankind, the Angels of their re-
spective Churches. By this name, at least, the heads of the dif-
ferent Churches of Asia are addressed in the 2d and 3d chapters
of the book of Revelations. Consecrated as they were by different
Apostles in different parts of the world, some little time would
necessarily elapse, before one general name would be applied by the
whole Christian Church to the associates and successors of its first
inspired governors.
Of the powers entrusted to these persons, a good idea may be
formed from the study of the Epistles addressed to two of them.
Timothy, it appears, had apostolic authority to superintend and
arrange the celebration of divine service, to prescribe the nature of
prayers to be used therein, and to give general directions for the
decent and orderly behaviour of the congregation. (See 1 Tim. ii.)
Copious instructions were given him as to the persons whom he
should choose to ordain as Bishops (or Elders) and Deacons, (chap,
iii.) He had power to select among the Elders such as should
rule, (ver. 17,) probably over different portions of his congrega-
tion ; and to hear and decide upon any accusations brought against
a4
8
them in the discharge of their office^ (ver. 19.) He was reminded
by St. Paul to stir up the gift that was in him by the putting on of
his hands, (2 Tim. i. 6,) and of the hands of the presbytery ;
(1 Tim. iv. 14;) to ordain no man suddenly, (1 Tim. v. 22,) or
without due examination into his character, but to commit the
doctrine which he had learnt of St. Paul to faithful men, who
should be able to teach others also. (2 Tim. ii. 2.)
Titus was left in Crete that he might set in order the things
that were wanting, and ordain elders in every city, as St. Paul had
appointed him. (Tit. i. 5.) He was taught what sort of characters
befitted those whom he should make Bishops — he was to exhort
and rebuke ^vith all authority, and let no man despise him. (ii. 15.)
He was to be the general instructor of his flock, and to have the
power of expelling thence obstinate heretics, (iii. 1 0.) But it is
unsatisfactory to quote particular passages; the whole of these
three epistles should be seriously studied by those who wish to
form a good general idea of the powers with which the Apostles,
or rather the Holy Ghost, by their means, invested those who were
to bear rule in the Church in times when they themselves should
have gone to their reward.
Those times came. — St. John, the last of the glorious company
of the Apostles, entered into his rest, and the Church found itself
committed, under Heaven, entirely to the charge of the three
established orders of its ministers. To each of these a specific
title was now ascribed, and applied with greater exactness than
before. The title " Bishop," which had at first been used indif-
ferently with " Elder," became the exclusive property of the highest
class of functionaries, the colleagues of Timothy and Titus. The
word " Elder" served to designate the second, and from its Greek
equivalent, " Presbuteros," we have formed our English word
" Priest," by which " Elder," is now, in common use, superseded.
The third class preserved its original and appropriate name of
" Deacons."
Such, then, was the constitution of which the Church, when
first deprived of outward supernatural aid, found herself possessed ;
such the machinery at her disposal for the dispensation to man-
kind of those glorious gifts and privileges, which it was hers, and
hers alone, to confer. As Priests or Deacons were required for
the ministration of the Word and Sacraments to the diflferent por-
tions of her flock, the Bishops, in exercise of the heavenly gift
confided to them, laid hands upon such individuals as they deemed
suited to the charge, and as vacancies occurred among the angels
of the churches, the successors of the Apostles themselves, or as
additions were required to their number, the existing members of
the sacred band, consecrated new individuals to the participation
of their privileges, candidates for the office being presented to
them by the laity for their approval, or fit and proper persons
being selected by themselves.
The gift conferred by their ordination was now no longer con-
firmed by outward ocular demonstration ; but, while they rever-
ently complied with all the particulars and forms of these holy
rites, as established under the guidance of inspiration by their pre-
decessors, they would have held it a most guilty instance of want
of faith, had they presumed to doubt the continued fulfilment of
the Redeemer's promise, or the continued abiding, with the Church
which he had framed, of the Almighty Comforter.
Since the Apostolic age seventeen centuries have rolled away — The Apo-
exactly eighteen hundred years have elapsed since the delivery of ^^^^ '^^ .
•^ =5 J ^ •' succession.
Christ's recorded promise ; and, blessed be God, the Church is with
us still. Amid all the political storms and vicissitudes, amid all
the religious errors and corruptions which have chequered, during
that long period, the world's eventful history, a regular unbroken
succession has preserved among us ministers of God, whose au-
thority to confer the gifts of His Spirit is derived originally from
the laying on of the hands of the Apostles themselves. Many in-
termediate possessors of that authority have, it is true, intervened
between them and these, their hallowed predecessors, but the gifts
of God are without repentance; the same Spirit rules over the
Church now who presided at the consecration of St. Paul, and the
eighteen centuries that are past can have had no power to invalidate
the promise of our God. Nor, even though we may admit that
many of those who formed the connecting links of this holy chain
were themselves unworthy of the high charge reposed in them, can
this furnish us with any solid ground for doubting or denying
their power to exercise that legitimate authority with which they
were duly invested, of transmitting the sacred gift to worthier fol-
lowers.
Ordination, or, as it is called in the case of Bishops, Consecra-
tion, though it does not precisely come within our definition of a
sacrament, is nevertheless a rite partaking, in a high degree, of the
10
sacramental character, and it is by reference to the proper sacra-
ments that its nature can be most satisfactorily illustrated. And
^vith respect to these, it would lead us into endless difficulties were
we to admit that, when administered by a minister duly authorised
according to the outward forms of the Church, either Baptism or
the Lord's Supper depended for its validity either on the moral and
spiritual attainments of that minister, or on the frame of mind in
which he might have received, at his ordination, the outward and
visible sign of his authority. Did the Sacraments indeed rest on
such circumstances as these for their efficacy in each case of their
ministration, who would there be of us, or of any Christian con-
gregation, who could positively say whether he had been baptized
or not ; or what preparation or self-examination could give to a
penitent the confidence that he had truly partaken of the body and
blood of Christ, were the reality of that partaking to depend upon
something of which he had no knowledge, and over which he could
exercise no control ; upon the spiritual state, not only of the
officiating minister himself, but of every individual Bishop through
whom that minister had received his authority, through the long
lapse of eighteen hundred years ? He who receives unworthily, or
in an improper state of mind, either ordination or consecration,
may probably receive to his own soul no saving health from the
hallowed rite ; but while we admit, as we do, the validity of sacra-
ments administered by a Priest thus unworthily ordained, we can-
not consistently deny that of ordination, in any of its grades, Avhen
bestowed by a Bishop as unworthily consecrated.
The very question of worth, indeed, with relation to such mat-
ters, is absurd. Who is worthy ? Who is a fit and meet dispenser
of the gifts of the Holy Spirit? What are, after all, the petty dif-
ferences between sinner and sinner, when viewed in relation to
Him whose eyes are too pure to behold iniquity, and who charges
His very angels with folly ? And be it remembered that the Apo-
stolic powers, if not transmitted through these, in some instances
corrupt channels, have not been transmitted to our times at all.
Unless then we acknowledge the reality of such transmission, we
must admit that the Church which Christ founded is no longer to
be found upon the earth, and that the promise of His protection,
8o far from lieing available to the end of the world, is forgotten and
out of date already.
The unworthiness of man, then, cannot prevent the goodness of
11
God from flowing in those channels in which He has destined it to
flow ; and the Christian congregations of the present day, who sit
at the feet of ministers duly ordained, have the same reason for
reverencing in them the successors of the Apostles, as the primitive
Churches of Ephesus and of Crete had for honouring in Timothy
and in Titus the Apostolical authority of him who had appointed
them.
A branch of this holy Catholic (or universal) Church has been. The Churcli
through God's blessing, established for ages in our island ; a branch °^ England
which, as has been already stated, we denominate the Church of
England. Its ofliciating ministers are divided into the three ori-
ginal orders of Bishops, Priests, and Deacons, and into no other.
In the exercise of that authority which is inherent in every society^
of making salutary laws and regulations for its own guidance, it has
been found expedient to vest in two of the principal members of
the episcopal order in England a certain authority over the rest,
and to style them Archbishops, but this is not by any means to be
understood as constituting them another order in the Church.
They are but, in strictness of language, 'the first and leading
Bishops of our land.
The Priests and Deacons, (whom we usually class together under
the common name of Clergymen,) who officiate in the Churches
and Chapels of our Establishment, have each received ordination to
the discharge of their holy office by the laying on of the hands of a
Bishop, assisted, in the case of Priests, by members already ad-
mitted into the presbytery or priesthood, as was St. Paul in the
ordination of Timothy, (iv. 14.)
And each Bishop of our Church has, at the hands of another
Bishop, (himself similarly called to the office,) received in the
most solemn manner the gift of the Holy Ghost, and that Aposto-
lical power over the Church, for the support of which the Re-
deemer pledged Himself that His assistance should never be want-
ing to the end of time.
Wonderful indeed is the providence of God, which has so long
preserved the unbroken line, and thus ordained that our Bishops
should, even at this distance of time, stand before their flocks as
the authorized successors of the Apostles; — as armed with their
power to confer spiritual gifts in the Church, and, in cases of neces-
sity, to wield their awful weapon of rejection from the fold of
Christ; — as commissioned, like Titus, to bid, on heavenly au-
thority, no man despise them, and to point out to those who, as a
class, as Bishops of the Church, do despise them, the solemn words,
" He that despiseth you, despiseth Me ; and he that despiseth Me,
** despiseth Him that sent Me."
The mode in which new candidates for the episcopal station
have been presented to existing Bishops for consecration, has dif-
fered in different ages and countries. They have sometimes been
chosen by the laity, sometimes selected by other Bishops, and
sometimes by civil magistrates. In our own country the latter
mode has for some centuries prevailed, and the King of England
has presented to the Prelates of its Church persons for their ap-
proval and consecration.
As the King and Legislature were the pledged defenders of the
purity and integrity of that Church, this was perhaps a mode as
unobjectionable as any which could have been substituted for it,
and it possessed the advantage of being free from the turmoil and
party feeling which have always been generated by proceedings in
the way of popular election.
The mode, however, in which this presentation is made is, after
all, of minor importance, it being understood that it is upon the
responsibility of the Bishop himself that the solemn rite at last
takes place. No earthly authority can compel him to lay his
hands upon what he may conceive an unworthy head, or can pre-
sume to dispense with his concurrence, and arrogantly assume to
itself the power to confer the Holy Ghost. The solemn words in
which the offices of Bishop, Priest, and Deacon, are respectively
conferred, are annexed to these pages, and from their perusal it
will be seen how impious it would be, in any one but the deputed
minister of Heaven, to utter them over a fellow-mortal, or to con-
ceive that he, whatever his earthly rank or station, could bestow,
or even aid in bestowing, the gifts imparted thereby.
Many ages ago the civil rulers of our country recognised the
principle that a Christian nation should, as such, consider itself a
branch of the Apostolical Church of Christ ; they therefore acknow-
ledged, and gave temporal dignity, and a voice in the general coun-
cils of the State to her ministers ; privileges which they to the
present day enjoy. And the Church, on her part, the above prin-
ciple having been adopted by the State, acknowledged in the head
of that State, the King, her temporal head ; investing him with
that general supremacy in ecclesiastical affairs, which he already
13
possessed in civil. But we are not thence to infer that she gave,
or that she could give, to an earthly monarch, or to his temporal
legislature, the right to interfere with things spiritual, with her
Doctrines, with her Liturgy, with the ministration of her Sacra-
ments, or with the positions, relative to each other, of her Bishops,
Priests, and Deacons.
When corruptions, prevalent among the professedly Christian
world, render it necessary for her to state the substance of her
faith in articles, (as was done in A. D. 1562,) or when circumstances
appear to require any change or variation either in th e forms of her
Liturgy, or in her general internal government, the King has the
constitutional power of summoning the houses of convocation, a
sort of ecclesiastical parliament composed of Bishops or Clergy,
from which alone such changes can fitly or legally emanate.
Such are the circumstances under which a branch of Christ's
Church is domiciled among us, and claims over us, while acting
according to His Spirit, the delegated authority of her Founder.
She makes no pretensions to that immediate inspiration of the
Spirit which, by positively securing her ministers from error,
would clothe her decisions with absolute infallibility. She puts the
Bible into the hand of every member of her communion, and calls
upon us to believe nothing as necessary to salvation which shall
not appear, upon mature examination, to be set down therein, or
at least to be capable of being proved thereby ; but shewing, at the
same time, her authority as its appointed interpreter, she cautions
him not rashly, or without having fully weighed the subject, to
dissent from her expositions, the results of the accumulated learn-
ing and labour of centuries. She warns him not, without cause, to
run the risk of incurring the fearful sin of schism, or unnecessary
separation from, and violation of the unity of, Christ's fold ; a sin
of which, surely, none can think lightly, who remembers the Sa-
viour's affecting and repeated prayer (see John xvii.) that His fol-
lowers might be one, even as He and His Almighty Father were
one. She bids him in that Bible itself read her credentials ; she
there exhibits, in the recorded indications of her Lord and Master's
will, the rock on which she is built ; the foundation which, what-
ever changes may convulse the globe around it, is to abide, un-
moved and immoveable, till time shall be no more.
The duties which our knowledge of these things. Brethren of
the Laity, makes incumbent upon us, are almost too clear to need
14
recapitulation. Filial love and affectionate reverence toward the
collective Church, and toward those, her Pastors and Masters, who
are set in spiritual authority over us ; a zeal for the inculcation of
her pure doctrine and the extension of her heavenly fold ; a deter-
mination in evil report and in good report to stand by her, and to
approve ourselves her faithful members and children ; these, and
such feelings as these, are, by our bond of communion with her,
peremptorily required of us ; these let us make it the business of
our lives to cultivate and comply with ; and if tempted, as any one
of us may be, hastily and needlessly to forsake her hallowed pale,
let us reply to the temptation by addressing her in words some-
what similar to those of Peter to his Divine Master, " To whom
" shall we go ? Thou hast the words of eternal life ; and we be-
" lieve and are sure that Thou art the" Minister and Representa-
tive of " Christ, the Son of the living God."
15
APPENDIX
The following are the words addressed respectively to Bishops,
Priests, and Deacons, when their offices are conferred upon them
by the laying on of hands.
TO A BISHOP.
" Receive the Holy Ghost, for the Office and Work of a Bishop
" in the Church of God, now committed unto Thee by the Impo-
" sition of our hands ; in the name of the Father, and of the Son,
** and of the Holy Ghost. Amen. And remember that thou stir
" up the grace of God which is given thee by this Imposition of
" our hands ; for God hath not given us the Spirit of fear, but of
" power, and love, and soberness."
TO A PRIEST.
'' Receive the Holy Ghost for the Office and Work of a Priest
" in the Church of God, now committed unto thee by the Imposi-
*^ tion of our hands. Whose sins thou dost forgive, they are for-
" given ; and whose sins thou dost retain, they are retained. And
" be thou a faithful Dispenser of the Word of God, and of His
" holy Sacraments ; in the name of the Father, and of the Son,
" and of the Holy Ghost. Amen."
TO A DEACON.
" Take thou authority to execute the office of a Deacon in the
" Church of God committed unto thee ; in the name of the Father,
" and of the Son, and of the Holy Ghost. Amen."
Oct. 29, 1833.] [No. 6.
THE PRESENT OBLIGATION OF PRIMITIVE
PRACTICE.
When we look around upon the present state
of the Christian Church, and then turning to ecclesiastical history
acquaint ourselves with its primitive form and condition, the
difference between them so strongly acts upon the imagination,
that we are tempted to think, that to base our conduct now on the
principles acknowledged then, is but theoretical and idle. We
seem to perceive, as clear as day, that as the Primitive Church
had its own particular discipline and political character, so have
we ours ; and that to attempt to revive what is past, is as absurd
as to seek to raise what is literally dead. Perhaps we even go on
to maintain, that the constitution of the Church, as well as its
actual course of acting, is different from what it was ; that Episco-
pacy now is in no sense what it used to be ; that our Bishops are
the same as the primitive Bishops only in name ; and that the
notion of an Apostolical Succession is " a fond thing.'* I do not
wish to undervalue the temptation, which leads to this view of
Church matters; it is the temptation of sight to overcome faith,
and of course not a slight one.
But the following reflection on the history of the Jewish Church,
may perhaps be considered to throw light upon our present duties.
I. Consider how exact are the injunctions of Moses to his peo-
ple. He ends them thus : " These are the words of the covenant
" which the Lord commanded Moses to make with the children
" of Israel in the land of Moab, beside the covenant which He
" made with them in Horeb Keep therefore the words of
" this covenant, and do them, that ye may prosper in all that
" ye do Neither with you only do I make this covenant and
" this oath ; but with him that standeth here this day before the
" Lord our God, and also with him that is not here with us this
** day." Deut. xxix.
2. Next, survey the history of the chosen people for the several
first centuries after taking possession of Canaan. The exactness
of Moses was unavailing. Can a greater contrast be conceived
than the commands and promises of the Pentateuch, and the history
of the Judges ? " Every man did that which was right in his own
" eyes." Judges xvii. 6.
Samuel attempts a reformation on the basis of the Mosaic law ;
but the effort ultimately fails, as being apparently against the
stream of opinion and feeUng then prevalent. ITie times do not
allow of it. Again, contrast the opulent and luxurious age of
Solomon, though the covenant was then openly acknowledged and
outwardly accepted, more fully than at any other time, with the
vision of simple piety and plain straightforward obedience, which
is the scope of the Mosaic Law. Lastly, contemplate the state of
the Jews after their return from the captivity ; when their external
political relations were so new, the internal principle of their
government so secular, God's arm apparently so far removed.
This state of things went on for centuries. Who would suppose
that the Jewish Law was binding in all its primitive strictness at
the age when Christ appeared ? Who would not say that length
of time had destroyed the obligation of a projected system, which
had as yet never been realized ?
Consider too the impossible nature, (so to say,) of some of its
injunctions. An infidel historian somewhere asks scoffingly, whe-
ther " the ruinous law which required all the males of the chosen
** people to go up to Jerusalem three times a-year, was ever ob-
" served in its strictness." The same question may be asked con-
cerning the observance of the Sabbatical year ; — to which but a
faint allusion, if that, is made in the books of Scripture subsequent
to the Pentateuch.
3. And now, with these thoughts before us, reflect upon our
Saviour's conduct. He set al)out to fulfil the Law in its strictness,
just as if He had lived in the generation next to Moses. The
practice of others, the course of the world, was nothing to Him ;
He received and He obeyed. It is not necessary to draw out the
pvidonrc of this in detail. Coniidcr merely His emphatic words
in the beginning of Matth. xxiii. concerning those, whom as indi-
viduals He was fearfully condemning. " The Scribes and Phari-
" sees sit in Moses' seat ; all therefore whatsoever they bid you
** observe, that observe and do." — Again reflect upon the praise
bestowed upon Zacharias and his wife, that " they were both
" righteous before God, walking in all the commandments and
'* ordinances of the Lord blameless." — And upon the conduct of
the Apostles.
Surely these remarkable facts impress upon us the necessity of
going to the Apostles, and not to the teachers and oracles of the
present world, for the knowledge of our duty, as individuals and
as members of the Christian Church. It is no argument against
a practice being right, that it is neglected ; rather, we are warned
against going the broad way of the multitude of men.
Now is there any doubt in our minds, as to the feelings of the
Primitive Church regarding the doctrine of the Apostolical Suc-
cession ? Did not the Apostles observe, even in an age of miracles,
the ceremony of Imposition of Hands ? And are not we bound,
not merely to acquiesce in, but zealously to maintain and inculcate
the discipline which they established ?
The only objection, which can be made to this view of our
duty, is, that the injunction to obey strictly is not precisely given
to us, as it was in the instance of the Mosaic Law. But is not
the real state of the case merely this ; that the Gospel appeals
rather to our love and faith, our divinely illuminated reason, and
the free principle of obedience, than to the mere letter of its in,
junctions ? And does not the conduct of the Jews just prove to
us, that, though the commands of Christ were put before us ever
so precisely, yet there would not be found in any extended course
of history a more exact attention to them, than there is now ; that
the difficulty of resisting the influence, which the world's actual
proceedings exert upon our imagination, would be just as great,
as we find it at present ?
A SIN OF THE CHURCH.
Remember from, whence thou art fallen, and repent, and do thy
first works ; or else I will come unto thee quickly, and will re-
move thy candlestick out of his place, except thou repent.
The following extract is from Bingham, Antiq. xv. 9.
In the primitive ages, it was both the rule and practice of all in general,
both Clergy and Laity, to receive the Communion every Lord's day .... As
often as they met together for Divine Service on the Lord's day, they were
obliged to receive the Eucharist under pain of Excommunication .... And if we
run over the whole history of the three first ages, we shall find this to have
been the Church's constant practice .... We are assured farther, that in
some places they received the Communion every day.
Is there any one who will deny, that the Primitive Church is the
best expounder in this matter of our Saviour's will as conveyed
through His Apostles }
Can a learned Church, such as the English, plead ignorance of
His will thus ascertained ?
Do we fulfil it ?
Is not the regret and concern of pious and learned writers among
us, such Bingham, at our neg.ect of it, upon record ^
And is it not written, " that servant which knew his
lord's will, and prepared not himself, neither did
according to his will, shall be beaten with many
stripes ?"
And, putting aside this disobedience, can we wonder, that faith
and love wax cold, when we so seldom partake of the means,
mercifully vouchsafed us, of communion with our Lord and Sa-
viour?
QC/' Tliese Tracts may be had at Turrill^s, Ko. 250, Regent
Street, London, ^ ,
W. KINO, I'RINIEK. ST. CLKMENt's, OXFORD.
^ Any one is at liberty to reprint these Tracts, with such
alterations as approve themselves to his judgment.
THE EPISCOPAL CHURCH APOSTOLICAL.
There are many persons at the present day,
who, from not having turned their minds to the subject, think
they are Churchmen in the sense in which the early Christians
were, merely because they are Episcopalians. The extent of
their Churchmanship is, to consider that Episcopacy is the best
form of Ecclesiastical Polity ; and again, that it originated with
the Apostles. I am far from implying, that to go thus far is no-
thing; or is not an evidence, (for it is,) of a reverent and sober
temper of mind ; still the view is defective. It is defective,
because the expediency of a system, though a very cogent, is no^
the highest line of argument that may be taken in its defence '
and because an opponent may deny the fact of the Apostolicity
of Episcopacy, and so involve its maintainer in an argument.
Doubtless the more clear and simple principle for a Churchman
to hold, is that of a Ministerial Succession ; which is undeniable
as a fact, while it is most reasonable as a doctrine, and sufficiently
countenanced in Scripture for its practical reception. Of this.
Episcopacy, i. e. Superintendence, is but an accident ; though,
for the sake of conciseness, it is often spoken of by us as synoni-
mous with it. It shall be the object of the following tract to
insist upon this higher characteristic of our Church.
My position then is this ; — that the Apostles appointed suc-
cessors to their ministerial office, and the latter in turn appointed
others, and so on to the present day ; — and further, that the
Apostles and their Successors have in every age committed portions
of their power and authority to others, who thus become their
delegates, and in a measure their representatives, and are called
Priests and Deacons. The result is an Episcopal system, because
of the practice of delegation ; but we may conceive their keeping
their powers altogether to themselves, and in the same proportion in
which this was done, would the Church polity cease to be Episco- .
palian. We may conceive the Order of Apostolic Vicars, (so
to call it,) increased, till one of them was placed in every village,
and took the office of parish priest. I do not say such a measure
would be justifiable or ])ious ; — doubtless it would be a departure
from the rule of antiquity — but it is conceivable ; and it is useful
to conceive it, in order to form a clear notion of the Essence of
the Church System, and the defective state of those Christian
Societies which are separate from the Church Catholic. It is ii
common answer made to those who are called High Churchmen,
to say, that *' if God had intended the form of Church Govern-
" ment to be of great consequence. He would have worded His
" will in this matter more clearly in Scripture." Now enough
has already been said to show the irrelevancy of such a remark.
We need not deny to the Church the abstract right, (however
we may question the propriety,) of altering its own constitution.
It is not merely because Episcopacy is a better or more scrip-
tural form than Presbyterianism, (true as this may be in itself,)
that Episcopalians are right, and Presbyterians are wrong ; but
because the Presbyterian Ministers have assunied a power,
which was never intrusted to them. They have presumed to
exercise the power of ordination, and to perpetuate a succession
of ministers, without having, received a commission to do so.
This is the plain fact that condemns them ; and is a standing
condemnation, from which they cannot escape, except by ar-
tifices of argument, which will serve equally to protect the self-
authorized teacher of religion. If they may ordain without
being sent to do so, others may teach and preach without being
sent. They hold a middle position, which is untenable as de-
stroying itself ; for if Christians can do without Bishops, (i. e.
Commissioned Ordainers,) they may do without Commissioned
Ministers, (i. e. the Priests and Deacons). If an imposition of
bands is necessary to convey one gift, why should it not be to
convey another?
1. As to the fact of the Apostolical Succession, i. e. that our
present Bishops are the heirs and representatives of the Apostles
by successive transmission of the prerogative of being so, this is
I too notorious to require proof. Every link in the chain is knoivn
from St, Peter to our4)re8ent IMetropolitans. Here then I only
ask, looking at this plain fact by itself, is there not something of
a divine providence in it ? can we conceive that this Succession
has been preserved, all over the world, amid many revolutions,
through many centuries, for nothing ? Is it wise or pious to
despise or neglect a gift thus transmitted to us in matter of fact,
even if Scripture did not touch upon the subject ?
2. Next, consider how natural is the doctrine of a Succession.
When an individual comes to me, claiming to speak in the name
of the Most High, it is natural to ask him for his authority. If
he replies, that we are all bound to instruct each other, this reply
is intelligible, but in the very form of it excludes the notion of a
ministerial order, i. e. a class of persons set apart y?'o??z others for
religious offices. If he appeals to some miraculous gift, this too
is intelligible, and only unsatisfactory when the alledged gift is
proved to be a fiction. No other answer can be given, except a
reference to some person, who has given him license to exercise
ministerial functions ; then follows the question, fiow that indivi-
dual gained his authority to do so. In the case of the Catholic
Church, the person referred to, i. e. the Bishop, has received it
from a predecessor, and he from another, and so on, till we arrive
at the Apostles themselves, and thence our Lord and Saviour.
It is superfluous to dwell on so plain a principle, which in
matters of this world we act upon daily.
3. Lastly, the argument from Scripture is surely quite clear
to those, who honestly wish direction for practice, Christ pro-
mised He would be with His Apostles always, as ministers of
His religion, even unto the end of the world. In one sense the
Apostles were to be alive, till He came again ; but they all died
at the natural time. Does it not follow, that there are those
now alive who represent them ? Now who were the most
probable representatives of them in the generation next their
death ? They surely, whom they have ordained to succeed them
in the ministeral work. If any persons could be said to have
Christ's power and presence, and the gifts of ruling and ordain-
ing, of teaching, of binding and loosing, (and comparing together
the various Scriptures on the subject, all these seem included in
His promise to be with the Church always,) surely those, on
whom the Apostles laid their hands, were they. And so in the
next age, if any were representatives of the first representatives,
they must be the next generation of Bishops, and so on. Nor
does it materially alter the argument, though we suppose the
blessing upon Ministerial Offices made, not to the Apostles, but
to the whole body of Disciples ; i. e. the Church. For, even if
it be the Church that has the power of ordination committed to
it, still it exercises it through the Bishops as its organs ; and the
question recurs, how has the Presbytery in this or that country
obtained the power ? The Church certainly has from the first
committed it to the Bishops, and has never resumed it ; and the
Bishops have no where committed it to the Presbytery, who
therefore cannot be in possession of it.
However, it is merely for argument sake that I make this allow-
ance, as to the meaning of the text in Matt, xxviii. At the same
time, let it be observed what force is added to the argument for
the Apostolic Succession, by the acknowledged existence in Scrip-
ture of the doctrine of a standing Church, or permanent Body
Corporate for spiritual purposes. For, if Scripture has formed all
Christians into one continuous community through all ages, (which
I do not here prove,) it is but according to the same analogy, that
the Ministerial Office should be vested in an Order, propagated
from age to age, on a principle of succession. And, if we proceed
to considerations of utility and expedience, it is plain, that, accord-
ing to our notions, it is more necessary that a Minister should be
perpetuated by a fixed law, than that the community of Christians
should be, which can scarcely be considered to be vested with any
powers, such as to require the visible authority which a Succession
supplies.
K^* Any one ts at liberty to reprint these Tracts, with such
alterations as approve themselves to his judgment.
THE GOSPEL A LAW OF LIBERTY
It is a matter of surprise to some persons
that tlie ecclesiastical system under which we find ourselves, is
so faintly enjoined on us in Scripture. One very sufficient ex-
planation of the fact will be found in considering^ that the Bible
is not intended to teach us matters of discipline so much as
matters of faith; i.e. those doctrines, the reception of which
are necessary to salvation. But «.nother reason may be suggested,
which is well worth our attentive consideration.
The Gospel is a Law of Liberty, We are treated as sons,
not as servants; not subjected to a code of formal commands,
hut addressed as those who love God, and wish to please Him.
When a man gives orders to those who he thinks will mistake
him, or are perverse, he speaks pointedly and explicitly ; but
when he gives directions to friends, he will trust much to their
knowledse of his feelinofs and wishes, he leaves much to their
discretion, and tells them not so much what he would have
done in detail, as what are the objects he would have accom -
plished. Now this is the way Christ has spoken to us under
the New Covenant ; and apparently with this reason, to try us,
whether or not we really love Him as our Lord and Saviour.
Accordingly, there is no part perhaps of the ecclesiastical
system, which is not faintly traced in Scripture, and no part
which is much more than faintly traced. The question which a
reverend and affectionate faith will ask, is, " what is most likely
to please Christ?'* And this is just the question that obtains an
answer in Scripture ; which contains just so much as intimations
of what is most likely to please Him. Of course different mind
will differ as to the degree of clearness with which this or that
practice is enjoined, yet I think no one will consider the state o^
the case, as I have put it, exaggerated on the whole.
Many duties are intimated to us by example, not by precept —
many are implied merely — others can only be inferred from a
comparison of passages — and others perhaps are contained only in
the Jewish Law. I will mention some specimens to assist the re-
flection of the reader.
The early Christians were remarkable for keeping to the Apos-
tles' fellowship. Who are more likely to stand in the Apostles'
place since their death, than that line of Bishops which they them-
selves began ? for that the Apostles were in some sense or other
to remain on earth to the end of all things, is plain from the text,
" Lo, I am with you," &c.
St. Paul set Timothy over the Church at Ephesus, and Titus over
the Churches of Crete; i.e. as Bishops; therefore it is safer
to have Bishops now, it is more likely to be pleasing to Him
who has loved us, and bids us in turn love Him with the heart,
not with formal service.
Our Lord committed the Administration of the Lord's Supper
to His Apostles ; " Do this in remembrance of Me" — therefore
the Church has ever continued it in the hands of their Successors,
and the delegates of diese. On the other hand the command to
baptize was given in the presence of the Disciples, and so indirectly
to them ; and therefore the Church has allowed lay-baptism, in
cases where an ordained Minister could not be obtained.
From Christ's words, ** Suffer the litde children," &c. and
from His blessing them, we infer His desire that children should be
brought near to Him in baptism ; — as we do also from St Paul's
conduct on several occasions. Acts xvi. 15, 33. 1 Cor. i. 16.
\ So also we continue the practice of Confirmation, from a desire
\io keep as near the Apostles' rule as possible.
Again, what little is there of express command in the New
Testament for our meeting together in public worship ! Yet we
see what the custom of the Apostolic Church was from the book
of Acts, 1 Cor. &c.
In like manner, the words in Genesis ii. and the practice of the
Apostles in the Acts, are quite warrant enough for the Sanctifica-
tion of the Lord's Day, even though the 4th Commandment were
not binding on us.
For the same reason we continue the Patriarchal and Jewish
rule of paying tithe to the Church. Some portion of our goods
is evidently due to God; — and the ancient Divine Command is a
direction to us in a case when reason and conscience have no meani
of deteruiining.
These may be taken as illustrations of a general principle. And
at this day it is most needful to keep it in view, since a cold
spirit has crept into the Church of demanding rigid demonstra-
tion for every religious practice and observance. It is the fashion
now to speak of those who maintain the ancient rules of the eccle-
siastical system, not as zealous servants of Christ, not as wise and
practical expounders of His will, but as inconclusive reasoners,
and fanciful theorists, merely because, instead of standing still
and arguing, they have a heart to obey. Are there not numbers
in this day, who think themselves enlightened believers, yet who
are but acting the part of the husbandman's son in the Gospel,
who said, ** I go, sir" — and went not ?
CHURCH REFORM.
Surely, before the blessing of a Millenium is vouchsafed
to us, the whole Christian world has much to confess in its se-
veral branches. Rome has to confess her Papal corruptions, and
her cruelty towards those who refuse to accept them. The Chris-
tian communities of Holland, Scotland, and other countries, their
neglect of the Apostolical Order of Ministers. The Greek Church
has to confess its saint-worship, its formal fasts, and its want of zeal.
The Churches of Asia their heresy. All parts of Christendom
have much to confess and reform. We have our sins as well as the
rest. O that we would take the lead in the regeneration of the
Church Catholic on Scripture principles.
Our greatest sin perhaps is the disuse of *' a godly discipline.**
Let the reader consider
1. Tlie command.
** Tut away from yourseWes the wicked person." " A man, that is a heretic »
after the first and se/ond admonition reject." " Mark them which cause divi-
sions and c^ences, . . . and avoid them."
2. The exam^ L', viz. in the Primitive Church.
" I'he l^ersons or Ohjects of Ecclesiastical Censure were all such delinquents,
*' as fell into great and scandalous crimes after baptism, whether men or women,
" priests or people, rich or poor, princes or subjects." Ding. Aatiqu. xvi.3.
3. The warning.
" Whosoever .... shall break one of tliese least commandments and shall
•• teach men so, he shall be called the least in the kingdom of heaven."
KING, PRiNTKP, ST. Clement's, oxroit».
■s:t Any one is at liberty to reprint these Tracts, with such
alterations as approve themselves to his judgment.
ON SHORTENING THE CHURCH SERVICES.
There is a growing feeling that the Services of
the Church are too long ; and many persons tliink it a sound
feehng, merely because it w a growing one. Let such as have
not made up their minds on the subject, suffer themselves, before
going into the arguments against our Serviees, to be arrested by the
following consideration.
The Services of our Church, as they now stand, are but a
very small i)art of the ancient Christian worship ; and, though
people now-a-days think them too long, there can be no doubt
that the primitive believers would have thought them too short.
Now I am far from considering this as a conclusive argument
in the question ; as if the primitive believers were right, and
people now-a-days wrong ; but surely others may fairly be called
upon, not to assume the reverse. On such points it is safest
to assume nothing, but to take facts as we find them ; and the
facts are these.
In ancient times Christians understood very literally all that
the Bible says about prayer. David had said, " seven times a
day do I praise Thee;" and St. Paul had said, " pray always.'*
These texts they did not feel at liberty to explain away, but
complying with them to the letter, praised God seven times a
day, besides their morning and evening prayer. Their hours of
devotion were, in the day time, 6, 9, 12, and 3, which were
called the Horai Canonicae ; in the night, 9, 12, and 3. vvhich
were called the Nocturns; and besides these the hour of day-
break and of retiring to bed ; — not that they set apart these hours
in the first instance for public worship, this was impossible;
but they seem to have aimed at praying with one accord, and
and at one time, even where they could not do so in one place.
" The Universal Church," says Bishop Patrick, " anciently ob-
" served certaiji set hours of prayer, that all Christians through-
** out the world might at the same time join together to glorify
** God ; and some of them were of opinion, that the Angelical
*' Host, being acquainted with those hours, took that time to join
" their prayers and praises with those of the Church.*' The
Hymns and Psahns appropriated to these hours were in the first
instance intended only for private meditation ; but afterwards, when
religious societies were formed, and persons, who had withdrawn
from secular business, lived together for purposes of devotion,
chanting was introduced, and they were arranged for congrega-
tional worship. Throughout the Churches which used the Latin
tongue, the same Services were adopted with very little variation ;
and in Uoman Catholic countries they continue in use, with only
a few modern interpolations, even to this day.
The length of these Services will be in some degree understood
from the fact, that in the course of every week they go through
the whole book of Psalms. The writer has been told by a dis-
tinguished person, who was once a Roman Catholic Priest, that
the time required for their performance averages three hours a
day throughout the year.
The process of transition from this primitive mode of worship
to that now used in the Church of England, was gradual. Long
before the abolition of the Latin Service, the ancient hours of
worship had fallen into disuse ; in religious Societies the daily
and nightly Services had been arranged in groups under the names
of Matins and Vespers; and those who prayed in private were
allowed to suit their hours of prayer to their convenience, pro-
vided only that they went through the whole Services each day.
Neither is it to be supposed that this modified demand was at all
generally complied with. Thus in the course of time, the views
and feelings, with which prayer had been regarded by the early
Christians, became antiquated ; the forms remained, but stripped
of their original meaning ; Services were compressed into one,
which had been originally distinct ; the idea of united worship,
with a view to which identity of time and language had been
maintained in dirterent nations, was forgotten ; the identity of
time had been abandoned, and the identity of language was not
thought worth preserving. Conscious of the incongruity of pri-
mitive forms and modern feelings, our Reformers undertook to
construct a Service more in accordance with the spirit of their
age. They adopted the English language; they curtailed the
already compressed ritual of the early Christians, so arranging it
that the Psalms should be gone through monthly, instead of
weekly ; and, carrying the spirit of compression still further, they
added to the Matin Service what had hitherto been wholly distinct
from it, the Mass Service or Communion-
Since the Reformation, the same gradual change in the pre-
vailing notions of prayer has worked its way silently but gene-
rally. The Services, as they were left by the Reformers, were,
as they had been from the first ages, daily Services ; they are
now weekly Services. Are they not now in a fair way to become
monthly f
SUNDAY LESSONS.
There are persons who wish certain Sunday Lessons removed
from oirr Service, e. g. some of those selected for Lent, — nay,
Jeremiah v. and xxii. ; and this, on the ground that it is painful to
the feelings of Clergymen to read them.
Waving other considerations, which may be urged against inno-
vation in this matter, may we not allow some weight to the follow-
ing, which is drawn from the very argument brought in favour of
the change ? Will not the same feeling, which keeps men from
reading the account of certain sins and their punishment from the
Bible, much more keep them from mentioning them in the pulpit ?
Is it not necessary that certain sins, which it is distressing to speak
of, should be seriously denounced, as being not the less frequent
in commission, because they are disgraceful in language ? And if
so, is it not a most considerate provision of the Church, to relieve
her Ministers of the pain of using their own words, and to al-
low them to shelter their admonitions under the holy and reverend
language of Inspired Scripture ?
KINO, PBINTCS, »T. CLtMENT 8, OXFOttD.
HEADS OF A WEEK-DAY LECTURE,
DELIVERED TO A COUNTRY CONGREGATION IN SMIRE.
Before we meet again, we shall have cele-
brated the feast of St. Simon and St. Jude, the Apostles. You
will be at your daily work, and will not have the opportunity to
attend the service in church. For that reason, it may be as well,
you should lay up some good thoughts against that day ; and
such, by God's blessing, I will now attempt to give you.
As you well know, there were twelve Apostles ; St. Simon and
St. Jude were two of them. They preached the Gospel of Christ ;
and they were like Christ, as far as sinful man maybe accounted
like the blessed Son of God. They were like Christ in their
deeds and in their sufferings. The Gospel for the festival * shows
us this. They were like Christ in their works, because Christ
was a witness of the Father, and they were witnesses of Christ.
Christ came in the name of God the Father Almighty ; He " came
" and spoke," and "did works which none other man did." In
like manner, the Apostles were sent " tobear witness of Christ, to
** declare His power, His great mercy. His sufferings on the cross
" for the sins of all men. His willingness to save all who come to
" Him."
But again, they were like Christ in their sufferings. " If the
" world hate you," He says to them, ** you know that it hated
" Me, before it hated you. If ye were of the world, the world
" would love his own ; but because ye are not of the world, but
" I have chosen you out of the world, therefore the world hateth
" you. Remember the word that I said unto you. The servant is
" not greater than his lord. If they have persecuted Me, they
" will also persecute you ; if they have kept My saying, they will
" keep yours jUso."
Thus, they were like Christ in office, I do not speak of their
holiness, their faith, and all their other high excellences, which
God the Holy Ghost gave them. I speak now, not of their per-
sonal graces, but of their office, of preaching, of witnessing Christ,
of suffering for being His servants. Men ought to have listened
to them, and honoured them ; some did ; but the many, the
world did not — they hntcd them ; they hated them, for their
office-sake ; not because they were Paul, and Peter, and Simon,
and Jude, but because they bore witness to the Son of God and
were chosen to be His Ministers.
• John XV. 17.
Here is a useful lesson for us at this day. The Apostles indeed
are dead ; yet it is quite as possible for men still to hate their
preaching and to persecute them, as when they were alive. For
in one sense they are still alive ; I mean, they did not leave the
world without appointing persons to take their place ; and these
persons represent them, and may be considered with reference to
us, as if they were the Apostles. When a man dies, his son takes
his property, and represents him ; that is, in a manner he still
lives in the person of his son. Well, this explains how the
Apostles may be said to be still among us ; they did not indeed
leave their sons to succeed them as Apostles, but they left spiritual
sons ; they did not leave this life, without first solemnly laying
their hands on the heads of certain of their flock, and these took
their place, and represented them after their death.
But it may be asked, are these spiritual sons of the Apostles
stdl alive ? no ; — all this took place many hundred years ago.
These sons and heirs of the Apostles died long since. But then
they in turn did not leave the world without committing their
sacred office to a fresh set of Ministers, and they in turn to another,
and so on even to this day. Thus the Apostles had, first, spiritual
sons ; then spiritual grandsons ; then great grandsons ; and so on
from one age to another down to the present time.
Again, it may be asked, ivho are at this time the successors and
spiritual descendants of the Apostles ? I shall surprise some
people by the answer I shall give ; though it is very clear, and
there is no doubt about it; the bishops. They stand in the
place of the Apostles ; and, whatever we ought to do, had we
lived when the Apostles were alive, the same ought we to do for
the Bishops. He that despises them, despises the Ajx>stles. It
is our duty to reverence them for their ofiice-sake ; they are the
shepherds of Christ's flock. If we knew them well, we should
love them for the many excellent graces they possess, for their
piety, loving-kindness, and other virtues. But we do not know
them ; yet still, for all this, we may honour them as the ministers
of CiiiiiST, without going so far as to consider their priVfUe worth ;
and we may keep to their " fellowship," * as we should to that of
the Apostles. I say, we may all thus honour them even witho it
knowing tluni in private, because of their high ottice ; for tliw
have the marks of Ciihist's presence upon them, in that they wil-
iiess for CiiKisT, and suffer for Him, as the A[)ostles did. I will
explain to you how this is.
There is a temptation which comes on many men to honour no
one, except such as they themselves know, such as have done a
• AcUii. 42.
favour or kindness to them personally. Thus sometunes people
speak against those who are put over them m this world's matters,
as the King. They say, " What is the King to me ? henever did
me any good." Now, I answer, whether he did or not, is nothing-
to the purpose. We are hound for Christ s sake, to honour him
because he is King, though he lives far from us ; and this all
well-disposed right-minded people do. And so, in just the same
way, though for much higher reasons, we must honor the Bishop,
because he is the Bishop ; — for his o^cc-sake ; — because he is
Christ's Minister, stands in the place of the Apostles, is the
Shepherd of our souls on earth, while Christ is away. This is
Faith, to look at things not as seen, but as unseen ; to be as sure
that the Bishop is Christ's appointed Representative, as if we
actually saw upon his head a cloven tongue like as of fire, as you
may read in the second chapter of the Acts of the Apostles.
But you will say, how do we know this, since we do not see
it. I repeat, the Bishops are Apostles to us, from their witnessing
Christ, and suffering for Him.
1. They witness Christ in their very name, for He is the true
Bishop of our souls, as St. Peter says, and they are Bishops. They
witness Christ in their stafion ; — there is but one Lord to save
us, and there is but one Bishop in each place. The meetingers
have no head, they are all of them mixed together in a confused
way ; but we of Christ's Holy Church have one Bishop over
us, and our Bishop is the Bishop of . Many of you have
seen him lately, when he confirmed in our church. That very
confirmation is another ordinance, in which the Bishop witnesses
Christ. Our Lord confirms us with the Spirit in all goodness ;
the Bishop is His figure and likeness, when he lays his hands on
the heads of children. Then Christ comes to them, to confirm
in them the grace of Baptism. Moreover, the Bishop rules the
whole Church here below, as Christ rules it above ; and here
again the Bishop is a figure or witness of Christ. And further,
it is the Bishop who makes us Clergymen God's Ministers. He
is Christ's instrument ; and he visibly chooses those whom
Christ chooses invisibly, to serve in the Word and Sacraments
of the Church. And thus it is from the Bishop that the news of
redemption and the means of r/race have come to all men ; this
again is a witnessing Christ. I, who speak to you concerning
Christ, was ordained to do so by the Bishop ; he speaks in me, —
as Christ wrought in him, and as God sent Christ. Thus
the whole plan of salvation hangs together. — Christ the True
Mediator above ; His servant, the Bishop, His earthly likeness ;
mankind the subjects of His teaching ; God the Author of Sal-
vation.
2. But I must now montion the more painful pirt of ilie subject,
i. e. the svjferincfs of the Bishops, which is tlie second mark of their
being our living Apostles. The Bishops have undergone this trial in
every age. As the first Apastles were hated and persecuted, so have
they ever been. Time was, when they were cruelly slain by fire and
sword. That time, (though God avert it!) may come again. But,
whether or not Satan is permitted so openly to rage, certainly sonie
kinds of persecution are to be expected in our day ; nay, such have
begun. It is not so very long since the great men of the earth told
them to prepare fcrr persecution ; it is not so very long since the
mad people answered the summons, and furiously attacked them,
and seemed bent on destroying them, in all parts of the country.
Yes ! the day may come, even in this generation, when the Re-
presentatives of Christ are spoiled of their sacred possessions, and
degraded from their civil dignities. The day may come, when each
of us inferior Ministers — when I myself, whom you know — may have
to give up our Churches, and be among you, in no better temporal
circumstances than yourselves ; with no larger dwelling, no finer
clothing, no other fare, with nothing different beyond those gifts,
which I trust wc gained when we were made Ministers ; and those
again, which have been vouchsafed to us before and after that time,
for the due fulfilment of our Ministry. Then you will look at us,
not as gentlemen, as now; not as your superiors in worldly station,
but still, nay, more strikingly so than now, still as messengers from
Him, who seeth and worketh in secret, and who judgeth not by out-
ward appearance. Then you will honor us, with a purer honor
than you do now, namely, as those who are intrusted with the keys
of heaven and hell, as the he raids of mercy, as the denouncers of
woe to wicked men, as intrusted with the awful and mysterious gift
of making the bread and wine Christ's body and blood, as far
greater than the most powerful and the wealthiest of men in our un-
seen strength and our heavenly riches. This may all come in our
day ; and I can hardly wish it should not come, painful as is the
thought of the great wickedness, which those men must show forth,
who persecute us ; painful as is the thought of the sufferings, which
that persecution will cause us. And, after all, if God's loving kind-
ness spares both us and you the trial, siill it will have been useful
to have steadily thought about it beforehand, and to have prepared
our hearts to meet it.
KIN(i. l-niNI I )■
Nor. 11, 1833.] . [No. 11.— Pnce l^d.
THE VISIBLE CHURCH.
fin Letters to a Friend.J
LEITER I.
MY DEAR
You wish to have my opinion on the doctrine
of " the Holy Catholic Church," as contained in Scripture, and
taught in the Creed. So I send you the following lines, which
perhaps may serve, through God's blessing, to assist you in your
search after the truth in this matter, even though they do no more ;
indeed no remarks, however just, can be much more than an
assistance to you. You must search for yourself, and God must
teach you.,^^
I think I partly enter into your present perplexity. You argue,
that true doctrine is the important matter for which we must con-
tend, and a right state of the affections is the test of vital religion
in the heart ; and you ask, " Why may T not be satisfied if my
Creed is correct, and my affections spiritual ? Have I not fti
that case enough to evidence a renewed mind, and to constitute a
basis of union with others like minded ? The love of Christ is
surely the one and only requisite for Christian communion here,
and the joys of heaven hereafter.'* Again you say, that and
are constant in their prayers for tne teaching of the Holy
Spirit ; so that if it be true, that every one who asketh receiveth,
surely they must receive, and are in a safe state.
Believe me, I do not think lightly of these arguments. They
are very subtle ones ; powerfully influencing the imagination, and
difficult to answer. Still I believe them to be mere fallacies. Let
me try them in a parallel case. You know the preacher at ,
and have heard of his flagrantly immoral life ; yet it is notorious
that he can and does speak in a moving way of the love of Christ,
&c. It is very shocking to witness such a case, which (we will hope)
is rare ; but it has its use. Do you not think him in peril, in spite
of his impressive and persuasive language ? Why ? — You will say,
his life is bad. True ; it seems then that more is requisite for
salvation than an orthodox creed, and keen sensibilities ; viz. con-
sistent conduct. — Very well then, we have come to an additional
est of true faith, obedience to God's word, and plainly a scriptural
test, according to St. John's canon, " He who doeth righteousness
is righteous." Do not you see then your argument is already
proved to be unsound ? It seems that true doctrine and warm
feelings are not enough. How am I to know what is enough ? you
ask. I reply, 5y searcJiing Scripture, It was your original fault
that, instead of inquiring ^vhat God has told you is necessary for
being a true Christian, you chose out of your own head to argue
on the subject ; — e. g. " I can never believe that to be such and
such is not enough for salvation,'* &c. Now this is worldly wisdom.
Let us Join issue then on this plain ground, whether or not the
doctrine of " the Church," and theduty of obeying it, be laid down
in Scripiure. If so, it is no matter as regards our practice, whe-
ther the doctrine is primary or secondary, whether the duty is much
or little insisted on. A Christian mind will aim at obeying the
whole counsel and will of God ; on the other hand, to those who
are tempted arbitrarily to classify and select their duties, it is
written, " Whosoever shall break one of these least command-
ments, and shall teach men so, he shall be called the least in the
kingdom of heaven."
And here first, that you may clearly understand the ground I
am taking, pray observe that I am not attempting to controvert any
one of those high evangeHcal points, on which perhaps we do not
altogether agree with each other. Perhaps you attribute less
efficacy to the Sacrament of Baptism than I do ; bring out into
greater system and prominence the history of an individual's war-
fare with his spiritual enemies ; fix more precisely and abruptly the
date of his actual conversion from darkness to light ; and consider
that Divine Grace acts more arbitrarily against the corrupt human
will, than I think is revealed in Scripture. Still, in spite of this
diiference of opinion, I see no reason why you should not accept
heartily the Scripture doctrine of" the Church." And this is the
point I wish to press, not asking you to abandon your present opi-
nions, but to add to them a practical belief in a tenet which the
Creed teaches and Scripture has consecrated. And this surely is
quite possible. The excellent Mr. , of , who has lately
left , was both a Calvinist, and a strenuous High-Churchman.
You are in the practice of distinguishing between the Visible and
Invisible Church. Of course I have no wish to maintain, that those
who shall be saved hereafter are exactly the same company that are
under the means of grace here ; still I must insist on it, that Scrip-
ture makes the existence of a Visible Church a condition of the
existence of the Invisible. I mean, the Sacraments are evidently
in the hands of the Church Visible ; and these, we know, are ge-
nerally necessary to salvation, as the Catechism says. Thus it is
an undeniable fact, as true as that souls will be saved, that a Visible
Church must exist as a means towards that end. The Sacraments
are in the hands of the Clergy ; this few will deny, or that their
efficacy is not diminished by the personal character of the admini-
strator. What then shall be thought of any attempts to weaken
or exterminate that Community, or that Ministry, which is an ap-
pointed condition of the salvation of the elect ? But every one,
who makes or encourages a schism, must weaken it. Thus it is
plain, schism must be wrong in itself, even if Scripture did not in
express terms forbid it, as it does.
But further than this ; it is plain this Visible Church is a stand-
ing body. Every one who is baptized, is baptized into an existing
community. Our Service expresses this when it speaks of bap-
tized infants being incorporated into God's Holy Church. Thus
the Visible Church is not a voluntary association of the day, but a
continuation of one which existed in the age before us, and then
again in the age before that ; and so back till we come to the age
of the Apostles. In the same sense, in which Corporations of the
State's creating, are perpetual, is this which Christ has founded.
This is a matter of fact hitherto ; and it necessarily will be so
always, for is not the notion absurd of an unbaptized person baptiz-
ing others ? which is the only way in which the Christian commu-
nity can have a new beginning.
Moreover Scripture directly insists upon the doctrine of the
Visible Church as being of importance. E. g. St. Paul says ; —
" 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." Ephes. iv. 4 — 6. Thus, as far as the Apostle's
words go, it is as false and unchristian, (I do not mean in degree
of guilt, but in its intrinsic sinfulness,) to make more bodies than
one, as to have many Lords, many Gods, many Creeds. Now, I
wish to know, how it is possible for any one to fall into this sin, if
Dissenters are clear of it ? What is the sin, if separation from the
Existing Church is not it ?
I have shown that there is a divinely instituted Visible Church,
and that it has been one and the same by successive incorporation
of members from the beginning. Now I observe further, that the
word Church, as used in Scripture, ordinarily means this actually
existing visible body. The exceptions to this rule, out of about
100 places in the New Testament, where the word occurs, are
four passages in the Epistle to the Ephesians ; two in the Colos-
sians; and one in the Hebrews. (Eph. i. 22. iii. 10, 21. v. 23—32.
Col. i. 18, 24. Heb. xii. 23.) — And in some of these exceptions the
sense is at most but doubtful. Further, our Saviour uses the word
twice, and in both times of the Visible Church. They are remark-
able passages, and may here be introduced, in continuation of my
argument.
Matth. xvi. 18. " Upon this rock I will build My Church, and the
gates of hell shall not prevail against it." Now I am certain, any
unprejudiced mind, who knew nothing of controversy, considering
the Greek word eV/cXTjo-Za means simply an assevibiy, would have
no doubt at all that it meant in this passage a visible body. What
right have we to disturb the plain sense ? why do we impose a
meaning, arising from some system of our own ? And this view is
altogether confirmed by the other occasion of our Lord's using it,
where it can on^y denote the Visible Church. Matt, xviii. 17. " If
he (thy brother) shall neglect to hear them, tell it unto the Church ;
but if he neglect to hear the Church, let him be unto thee as a
heathen man and a publican."
Observe then what we gain by these two passages ; — the grant
of power to the Church ; and the promise of permanence. Now
look at the fact. The body then begun has continued ; and has
always claimed and exercised the power of a corporation or so-
ciety. Consider merely the article in the Creed, " The Holy
Catholic Church ; which embodies this notion. Do not Scripture
and History illustrate each other ?
I end this first draught of my argument, with the text in 1 Tim.
iii. 15., in which St. Paul calls the Church " the pillar and ground
of the Truth," — which can refer to nothing but a Visible Body ;
else martyrs may be invisible, and preachers, and teachers, nnd thu
whole order of the Ministry.
My paper is exhausted. If you allow mc, I will send you soon
a second Letter ; meanwhile I sum up what I have been proving
from Scripture thus ; tliat Almighty God might have left Chris-
tianity as a sort of sacred literature, as contained in the Bible,
which each person was to take a;id use by himself; just as we read
the works of any human philosopher or historian, from which we
gain practical instruction, but the knowledge of which does not
bind us to be Newtonians, or Aristotelians, &:c. or to go out of
our line of life in consequence of it. This, I say. Me might have
done ; but, in matter of fact, He has ordained otherwise. He has
actually set up a Society, which exists even at this day all over the
world, and which, (as a general rule,) Christians are bound to join ;
so that to believe in Christ is not a mere opinion or a secret con-
viction, but a social or even a political principle, forcing one into
what is often stigmatized as party strife, and quite inconsistent with
the supercilious mood of those professed Christians of the day, who
stand aloof, and designate their indifference as' philosophy.
Ever
your s.
LETTER TI.
MY DEAR
I AM sometimes struck with the inconsistency
of those, who do not allow us to express the gratitude due to the
Church, while they do not hesitate to declare their obUgation to in-
dividuals who have benefitted them. To avow that they owe their
views of religion and their present hopes of salvation to this or that
distinguished preacher, appears to them as harmless, as it may be in
itself true and becoming ; but if a person ascribes his faith and
knowledge to the Church, he is thought to forget his peculiar and
unspeakable debt to that Saviour who died for him. Surely, if
our Lord makes man His instrument of good to man, and if it is
possible to be grateful to man without forgetting the Source of all
grace and power^ there is nothing wonderful in His having ap-
pointed a company of men as the especial medium of His instruction
and spiritual gifts, and in consequence of .His having laid upon us
the duty of gratitude to it. Now this is all I wish to maintain,
what is most clearly, (as 1 think,) revealed in Scripture, that the
blessings of redemption come to us through the Visible Church ; so
that, as we betake ourselves to a Dispensary for medicine, without
attributing praise or intrinsic worth to the building or the immediate
managers of its stores, in something of the like manner we are to
come to that One Society, to which Christ has entrusted the office
of stewardship in the distribution of gifts of which He alone is
the Author and real Dispenser.
In the letter I sent you the other day, I made some general re-
marks on this doctrine ; now let me continue the subject.
First, the Sacraments, which are the ordinary means of grace, are
clearly in possession of the Church. Baptism is an incorporation
into a body ; and invests with spiritual blessings, because it is the
introduction into a body so invested. In 1 Cor. xii. we are taught
first, the Spirit's indwelling in the Visible Church or body ; I do
not say in every member of it, but generally in it ; — next, we are
told that the Spirit baptizes individuals into that body. Again, the
LoRD^s Supper carries evidence of its social nature even in its name ;
it is not a solitary individual act, it is a joint communion. Surely
nothing is more alien to Christianity than the spirit of Independence ;
the peculiar Christian blessing, i. e. the presence of Christ, is
upon two or three gathered together, not on mere individuals.
But this is not all. The Sacraments are committed, not into the
hands of the Church Visible assembled together, (though even this
would be no unimportant doctrine practically,) but into certain defi-
nite persons, who are selected from their brethren for that trust. I
will not here determine who these are in each successive age, but
will only point out how far this principle itself will carry us. The
doctrine is implied in the original institution of the Lord's Supper,
where Christ says to His Apostles, " Do this." Further, take that re-
markable passage in Matth.xxiv. 45 — 51. Luke xii. 42 — 46, " Who
then is that faithful and wise Steward,whom his Lord shall make ruler
over His household, to give them their portion of meat in due season ?
Blessed is that servant, whom his Lord, when He comethy shall find
so doing !" &c. Now I do not inquire roho in every age are the
stewards spoken of, (though in my own mind I cannot doubt the
line of Bishops is that Ministry, and consider the concluding verses
fearfully prophetic of the Papal misuse of the gift ; — by the bye, at
least it shows this, that bad men may nevertheless be the channels
of grace to God's " household,") I do not ask who are the stewards,
but surely the words, when He coniethy imply that they are to con-
tinue till the end of the world. This reference is abundantly con-
firmed by our Lord's parting words to the eleven ; in which, after
giving them the baptismal commission, He adds, " Lo ! I am with
you always, even unto the end of the world.'* If then He was with
the Apostles in a way in which He was not present with teachers
who were strangers to their "fellowship,'* (Acls ii. 42.) which all
will admit, so, in like manner, it cannot be a matter of indifference
in any age, what teachers and fellowship a Christian selects ; there
must be those with whom Christ is present, who are His
" Stewards," and whom it is our duty to obey.
As I have mentioned the question of faithfulness and unfaithful-
ness in Ministers, I may refer to the passage in 1 Cor. iv. where St.
Paul, after speaking of himself and others as « Stewards of the
mysteries of God," and noticing that "it is required of Stewards,
that a man be found faithful, " adds, « With me it is a very small
thing that I should be judged of you or of man's judgment....
therefore ^M^^e nothing before the time.''
To proceed, consider the following passage : '* Obey them that
have rule over you, and submit yourselves." Heb. xiii. 17. Again I
do not ask who these are ; but whether this is not a duty, however
it is to be fulfilled, which multitudes in no sense fulfil. Consider
the number of people, professing and doubtless in a manner really
actuated by Christian principle, who yet wander about from church
to church, or from church to meeting, as sheep without a shepherd,
or who choose a preacher merely because he pleases their taste, and
whose first movement towards any clergyman they meet, is to exa-
mine and criticize his doctrine, what conceivable meaning do they
put upon these words of the Apostle ? Does any one rule over them ?
do they in any way submit themselves ? Can these persons excuse
their conduct, except on the deplorably profane plea, (which yet I
believe is in their hearts at the bottom of their disobedience,) that
it matters little to keep Christ's " least commandments," so that
we embrace the peculiar doctrines of His gospel ?
Some time ago I drew up a sketch of the Scripture proof of the
doctrine of the Visible Church ; which with your leave I will here
transcribe. You will observe, I am not arguing for this or that form
of Polity, or for the Apostolical Succession, but simply the duties of
order, union, and ecclesiastical obedience ; I limit myself to these
points, as being persuaded that, when they are granted, the others
will eventually follow.
I. That there was a Visible Church in the Apostles' day.
1. General texts. Matt. xvi. 18. xviii. 17. 1 Tim. iii. 15. Acts
passim, &c.
8
2. Organization of the Church.
(1) Diversity of ranks. 1 Cor. xii. Eph. iv. 4 — 12. Rom.
xii. 4— 8. 1 Pet. i v. 10, 11.
(2) Governors. Matt, xxviii. 19. Mark xvi. 15, 16. John
XX. 22, 23. Luke xxii. 19, 20. Gal. ii. 9, &c.
(3) Gifts. Luke xii. 42, 43. John xx. 22, 23. Matt, xviii. 18.
(4) Order. Acts viii. 5, 6, 12, 14, 15, 17. xi. 22. 23. xi. 2, 4.
ix. 27. XV. 2, 4, 6, 25. xvi. 4. xviii. 22. xxi. 17—19.
conf. Gal. i. 1, 12. 1 Cor. xiv. 40. 1 Thes. v. 14.
(5) Ordination. Acts vi. 6. 1 Tim. iv. 14. v. 22. 2 Tim. i. 6.
Tit. i. 5. Acts xiii. 3. cf. Gal. i. 1, 12.
(6) Ecclesiastical obedience. 1 Thes. v. ,12, 13. Heb. xiii. 17.
Tim. v. 17.
(7) Rules and discipHne. Matt, xxviii. 19. Matt, xviii. 17.
1 Cor. V. 4—7. Gal. v. 12. &c. 1 Cor. xvi. 1, 2. 1 Cor.
xi. 2, 16, &c.
(8) Unity. Rom. xvi. 17. 1 Cor. i. 10. iii. 3. xiv. 26. CoL
ii. 5. 1 Thes. v. 14. 2 Thes. iii. 6.
II. That the Visible Church, thus instituted by the Apostles, was
intended to continue.
1. Why should it not } The onus probandi lies with those who
deny this position. If the doctrines and precepts already cited
are obsolete at this day, why should not the following texts ?
e. g. 1 Pet. ii. 13. or, e. g. Matt. vii. 14. John iii. 3.
2. Is it likely so elaborate a system should be framed, yet with
no purpose of its continuing ?
3. The objects to be obtained by it are as necessary now as then.
(1.) Preservation of the faith, (2.) Purity of doctrine. (3.) Edi-
fication of Christians. (4.) Unity of operation. Vid. Epists. to
Tim. & Tit. passim.
4. If system were necessary in a time of miracles, much more is
it now.
5. 2 Tim. ii. 2. Matt, xxviii. 20, &c.
Take these remarks, as they are meant, as mere suggestions for
your private consideration, and believe mf , &c. &c.
1 '> -^^''^^ " ■*'- ' >^-^l' •
^ These Tracts may he had at TuHRiLh'Sy No, 250, Regent
Street, of ',)f1. ])(■}• sheet, 1)^(1. the half slieet, and \d. per quarter
sliest. ^\<^XV r
Dec. 4, 1833.] [Ao. 12.—Pnctf 3d.
RICHARD NELSON.
I.
" It is evident unfo all men diligently reading the Holy Scripture and ancient
authors, that from the Apostles' time there have been these orders of i\Iinist©r»
in Christ's Church; Bishops, Priests, and Deacons."
Pre/, to the Ordination Service.
Ln the course of this last summer of 1833, I had the pleasure of
a visit from an old and valued friend, one of the most respectable
merchants in the city of Bristol, (and this, in my opinion, is no
small praise.)
We were discussing one day the subject of National Schools,
their merits and demerits. He was pleading strenuously for them ;
and to confirm his arguments, " I will mention," said he, "a circum-
stance which happened to me when I was in this part of the world
about eleven or twelve years ago. I was travelling on a coach
somewhere between Sheffield and Leeds, when we took up a lad
of fourteen or fifteen years of age ; a rough country-looking boy»
but well mannered and of an intelligent countenance.
** I found upon conversation with him, that he belonged to a Na-
tional School in the neighbourhood, which he was, he said, on the
point of leaving. This gave me occasion to ask him various ques-
tions, which he answered with so much readiness and vivacity, yet
without any self-conceit in his manner, that when the coach stopped
(l think it was at Barnsley) for a short time, I took him with me
into a bookseller's shop, and desired him to select some book which
I might give him as a testimony of my approbation. After look-
ing at a few which the bookseller recommended, he fixed on a
♦* Selection from Bishop Wilson's Works," whose name, he said, he
had often heard. He begged me to write his name in it, which I did,
and we parted with mutual expressions of good-will ; and I will
be bold to prophesy that that boy (or young man as he must now
be, if he is still alive) is givmg by his conduct stronger testimony
in favour of the National School System than a thousand of your
speculating philosophers can bring against it."
" Well," said I, " you are apt to be sanguine in your views, but
as I must confess they are very often right, so I will hope you may
not have been deceived in this instance."
It so happened that two or three days after this conversation we
were taking a walk together, and discussing various topics, such as
the present state of things might well suggest, when we met a
young man, a neighbour of mine, a mason, who detained us two or
three minutes, while he asked my directions about some work he
was doing for me.
After he was out of hearing, — ** That," said I, " is one of the most
respectable young men I know. Soon after I came here, more than
four years ago, he married a young woman of a disposition similar
to his own ; and they live in that cottage that you see there, to the
right of that row of beeches."
"I see it, I believe," said he, hardly looking the way I pointed,
and not altogether seeming pleased at having our conversation thus
interrupted.
" He has two or three little children, and I believe some-
times it goes hard with them, as in the winter work is short
hereabouts, and he does not like beating about far from home. I
sometimes tell him he ought to look farther ; but he is so fond of
his home, his wife and children, that I verily think he would rather
live on potatoes seven days in the week with them, than have meat
and beer by himself. And besides, I know he does not relish the
companions he must work with at the town. However, on the
whole, they do tolerably well, as they have a garden of a fair size,
and he never spends an unnecessary penny."
" lam glad to hear it," said he ; " but we were talking about the
value of an apostolical succession in the ministry, were we not ?
and of the great ignorance and neglect now prevailing on the
subject."
** We were," said I ; " but to tell you the truth, though I have
bestowed considerable attention on the subject, and examined the
various opinions which liave been put forth on it, yet I have
scarcely learned so much hereon from the works of learned theolo-
gians,^ as I have from repeated conversations with that very young
man we just now met."
" You surprise me," said he.
3
" You may be surprised, but it is however true, and, (if you have
no objection,) I will tell you how it was."
'* By all means," he answered.
" When I tirst came to the parish I looked about for some
person to take charge of the Sunday School, as the master
was old, and so deaf as to be unequal to the work. I was re-
commended to apply to Richard Nelson, (that is the man's name,")
—Here my friend interrupted me, saying, " Richard Nelson ?
why, now I remember, that was the very name of the boy I tra-
velled with." " Indeed !" said I, " then doubtless it is the same
person : for his age will agree with your account very well, and I
know he was bred at National School." " Well," said he,
" I am quite delighted to find myself a true prophet in this in-
stance." " Perhaps," said I, " you will be still more pleased,
when you have heard all I have to tell you : you will find that
your little present was by no means thrown away." " Go on,"
said he, " lam all attention."
" I was telling you, I believe, that I requested Nelson to become
master of the Sunday School. After some httle hesitation, he de-
clined my offer, under the plea that he could not give constant and
regular attendance ; though he was willing to attend occas'onally,
and render what assistance he could. So it was arranged that the
old master should still remain ; and I afterwards discoverd that
an unwillingness to deprive him of the little emolument, was
Nelson's real reason for declining my offer. As the Sunday School
is nearly three-quarters of a mile from my house, in a direction
beyond Nelson's, along the Beech Walk, as we call it, it frequently
happened that we joined in company as we went to and fro. We
generally talked over such subjects as had reference to the School,
or to the state of religion in general : and, amongst other topics,
that on which you and T are conversing, — the authority of Chris-
tian ministers. I remember it was on the following occasion that
the subject was started between us. I thought that I had observed
one Sunday, that he was making the boys of his class, (our School
professes to be on the Bell System,) that he was, I say, making his
boys read the nineteenth and some other of the Thirty-nine Articles
relatmg to the ministerial oflftce : and that afterwards he was ex-
plaining and illustrating them, after his usual manner, by referring
them to suitable parts of Scripture. On our walk homewards, I
enquired if I was right in my conjecture. He said, Yes : and that.
in the present state of things, he could not help thinking it qirite a
duty to direct the minds of young persons to such subjects. And
on this and many subsequent occasions, he set forth his opinions
on the matter, which I will state to you, as far as I can remember,
in his own words.
" My good mother," he said, " not long before her death, which
happened about half-a-year before I came to live here, said to me
very earnestly one day, as I was sitting by her bed side. — * My dear
Richard, observe my words : never dare to trifle with God Al-
mighty.* By this I understood her to mean, that in all religious
actions we ought to be very awfuU and to seek nothing but what
is right and true. And I knew that she had always disapproved
of peoples' saying, as they commonly do, * that it little matters
what a man's religion is, if he is but sincere ;' and * that one opi-
nion or one place of worship is as good as another.' To say, or
think, or act so, she used to call * Trifling with God's truth :' and
do you not think, sir, (addressing himself to me,) that she was
right ?"
" Indeed I do," said I.
" And," he said, " I was much confirmed in these opinions by
constantly reading a very wise, and, as I may say to you, precious
book, which a gentleman gave me some years ago, whom I met by
chance when I was going to see n^y father in the infirmary. It is
called a Selection from Bishop Wilson's Works, and there are
many places in it which shew what his opinions were on this sub-
ject ; and I suppose, sir, there can be no doubt that Bishop Wilson
was a man of extraordinary judgment and piety."
" He has ever been considered so," I answered.
" 1 could not think much of any one's judgment or piety either,
who should say otherwise," he replied ; " and what Bishop Wilson
says, is this, or to this eff'ect : — That * to reject the government of
Bishops, is to reject an ordinance of God.' " ♦
That *• our salvation depends, under God, upon the ministry of
those whom Jesus Christ and the Holy Ghost have appointed
to reconcile men to God." f
That " the personal failings of ministers do not make void their
commission." %
That " if the Unity of the Church is once made a light matter,
and he who is the centre of Unity, and in Christ's stead, shall
» Sacr. Piiv. f Serm. 88. Ibid.
come to be despised, and his authority set at nought, then will
error and infidelity get ground ; Jesus Christ and His Gospel
will be despised, and the kingdom of Satan set up again here
as well as in other nations."* With many other expressions like
these.
" And yet, Sir," he continued, '< the gentleman who lives over
there, (pointing to a great house in sight four or five miles oiFdown
the valley,) who is said to be a person of much learning, and who
does a great deal of good, he does not take the matter in the same
light. For he told a man of whom I was working with, that if
a person preached what was right and good, that was the best sign
of his being ordained a minister, without the ceremony of laying on
a Bishop's hands upon his head. And the man that told me, very
much admired the opinion, in regard (he said) of its being so very
liberal, or some such word. Though I confess I could not exactly
see what there was so much to admire. Because, if the opinion
were true, it was good, and if it were false, it was bad, equally as
much (to my thinking) whether it were called liberal or bigotted."
" Doubtless you were right," said I. " And," he proceeded,
** it seemed to me, (and I told the man so,) like going round and
round in a wheel, to say. If he is God's minister, he preaches
what is good ; and if he preaches what is good, he is God's minister.
For still the question will be, what is right and good ? and some
would say one thing and some another ; and some would say there
is nothing right nor good at all in itself, but only as seems most
expedient to every person for the time being. So for my ow«
satisfaction, and hoping for God's blessing on my endeavour, I re-
solved to search the matter out for myself as well as I could. My
plan was this. First, to see what was said on the subject in the
Church Prayer Book, and then to compare this with the Scriptures;
and if, after all, I could not satisfy myself, I should have taken
the liberty of consulting you, Sir, if I had been here, or Mr. ,
who was the minister at , where I came from."
" Yours was a good plan," I said ; " but I suppose you had for-
gotten that the chief part of the Church Services which relate to
these subjects, is not contained in the Prayer Books which we
commonly use."
" I was aware of that," he answered, " but my wife's father
• Charge 1721.
had been clerk of parish, and it so happened that the
churchwarden had given him a large Prayer Book in which all
the Ordination Services were quite perfect, though the book was
ancient, and in some parts very ragged. This book my wife
brought with her when we came here, and indeed she values it
very highly on account of her poor father having used it for so
many years. Thus you see, Sir, with the Bible and Prayer Book,
and, (as I hoped,) God*s blessing on my labours, I was not, as you
may say, unfurnished for the work.'*
** Indeed, Richard, you were not," 1 replied.
"Well then," he proceeded, " I first observed, that the church
is very particular in not allowing any administration of the Sacra-
ments, or any public service of Almighty God to take place,
except when there is one of her Ministers to guide and take the
lead in the solemnity. Thus not only in the administration of
Baptism, and of the Lord's Supper, but in the daily Morning and
Evening Prayers, in the Public Catechizing of Children, in the So-
lemnization of Marriage, in the Visitation of the Sick, and in the
Burial of the Dead ; — in all these cases the Christian congregation
is never supposed complete, nor the service perfect, unless there be
also present a minister authorized to lead the devotions of the peo-
ple. And yet I also observed that neither minister nor people, not
even with the leave of the Bishop himself, had power or authority
given them to alter or vary from the Rules set down in the Prayer
Book. And often have I thought how well it would be if Ministers
and people too would be more careful to keep to the rules."
** Yes," said I, "it is too true ; we are all to blame."
"But," he proceeded, takhig a small Prayer Book out of his
pocket, " the question I had next to ask was, — who are meant
by these Ministers so often referred to in the Church Service.
To this question I found a general answer in the Twenty-third,
Twenty-sixth, and Thirty-sixth Articles; where the judgment of
the Church is thus plainly given : —
1st. '* 1 hat it is not lawful for any man to take ujwn him the
office of public preaching, or ministering the Sacraments in the
Congregation, before h^^ Im' lawfully called and sent to exrcute the
sarae."
2ndly. " That tho'c are lawfully called and Fcnt, who are
chosen and called to the work by men who have public authority
given them in the Congregation to call and send Ministers into the
Lord's vineyard."
3rdly. " That though sometimes evil men may have chief
authority in the ministration of the Word and Sacraments; yet,
forasmuch, as they do not the same in their own name but in
Christ's, and do minister by His commission and authority, we
may use their ministry with full hope of God's blessing.'*
4thly. " That whosoever are consecrated and ordained accord-
ing to the Rites there prescribed, are rightly, orderly, and lawfully
consecrated and ordained."
" But here. Sir, I will take occasion to ask you whether it would
not have been better, instead ofcaUing the second order of Ministers
Priests, to have used the word which is frequently found in the
New Testament applied to them, " Elders," or " Presbyters."
" Why," I said, " I have no doubt the wise and good men who
framed the Prayer Book liad a good reason for retaining the title
of Priests. But in truth it is one of the very words you mentioned,
only somewhat shortened by our forefathers in their pronunciation
of it — Presbyter was made Prester, and that by degrees became
Prest, or Priest."
** That," said he " is very remarkable, and proves that we
ought to enquire before we find fault. But to go on with what I
was saying — I next proceeded to read over, and I assure you, Sir,
I did it with great care, the three Services in our Great Prayer
Book — namely, for Consecration of Bishops, Ordaining of Priests,
and Making of Deacons. And I must confess to you that I could
not but greatly admire them ; and at the same time feel much
astonishment at two considerations which they brought to my
mind."
" What were they, Richard?" I enquired.
** The one was," he said, " to think that after such a solemn de-
dication to the ministry, there should be such a thing as a care-
less or a wicked Clergyman. And yet. Sir, is it not also astonish-
ing that after such a solemn dedication of ourselves as we all make
to God in Baptism, there should be such a thing as a careless or a
wicked Christian?"
" So it is," I said, " when we judge others we condemn our-
selves. But what was the other ground of your surprise .^*
" Why, it was this ; that there should be any doubt what the
opinion of the Church is respecting the Christian Ministry. Com-
paring the Ordination Service with the Liturgy and Articles, it
seems to me quite clear, that in the judgment of the Church, none
can shew themselves duly authorized Ministers of Christ, who do
not belong to one or other of the three orders, of Bishops, Priests,
or Deacons.
" But, said I to myself, other Churches have erred, why may
not this then be the misfortune of the Church of England also ?
and this very opinion may be one of her errors. You see then.
Sir, the next thing I had to do was to consult the Scriptures on the
subject, and (if it be not too bold in such a one as I to say so) to
try the Prayer Book by the Bible.'*
** Your method was the best possible," I said. ** But, if you
please, do not use the expression, the Church of England, but the
Church in England."
" Why indeed, Sir," said he, " in the present state of things
perhaps it would be more proper. But to proceed with my en-
quiry. I first observed, that in the History of the Jews, as con-
tained in the Old Testament, as well as in that of Christians in the
New, the Almighty seems almost or quite always to have commu-
nicated His will to mankind through some chosen Minister ; some
one, whether it were angel or man, who could give suitable evidence
of the authority by which he spoke or acted. But there seemed
to me to be this great difference between Jews and Christians, in
this as in other cases ; that in the Jews* religion, all the rules and
regulations were set down so plainly and distinctly, that no one
could mistake their meaning ; for instance, in the Levitical laws
concerning the priesthood ; of what family and tribe the Priests and
High Priest should be, what their respective duties, and what their
dress, &c. Whereas in the Christian religion, the rules and regula-
tions, however important, and even necessary, are yet not so exactly
set down. And I remember bearing a very good and wise Clergy-
man say in a Sermon at Church, that this is probably what
St James mean-, when he calls the Gospel * a Law of Liberty ;*
namely, that its rules and directions are not so plainly set down,
on purpose, that Christians might have freer space, (1 remember that
was his expression,) and opportunity, to exercise their Faith and
Love for their Re leemer. And I have sometimes thought myself,
that what St. Paul says about the difference between walking by
faith and by sight, seems to suit the different cases of Jews and
Christians. They walked by sight, ive must walk by faith ; and
faith, in this world, we are told, can see but as through a glass
darkly.'*
" It seems, so," I said.
He proceeded.
" With this view I went on to examine the New Testament, ex-
pecting to find therein some general instruction respecting the
institution and authority of Ministers in the Christian Church.
But I did not expect that these rules should be as particular and
distinct as those on the same subject in the Old Testament, any
more than I should expect to find a command to Christians to ob-
serve the Lord's Day set down as distinctly as the command to
observe the Sabbath was set down for the Jews. And yet. Sir, I
suppose all will agree, that no one who wilfully neglects the Lord's
Day can be a true Christian."
" There are strange opinions now afloat," said I ; " and if many
despise the Lord's Ministers, it is no wonder if many also despise
the Lord's Day.
** Indeed, Sir," said he, " it is not to be wondered at. But to
go on with my statement. On carefully perusing the New Testa-
ment History, I remarked that our Lord did not grant ministerial
authority to His disciples in general, but first to twelve, and then to
seventy ; that of those twelve, one was among the wickedest of
mankind, and that our Lord knew (St. John vi. 64. xiii. 18.)
his character when he appointed him ; that possibly some of those
seventy also might be unworthy persons ; that our Lord, just
before His departure, gave what may be called a fresh com-
mission to His Apostles, which they should act upon after His
ascension ; that after that event, the twelve Apostles were the lead-
ing persons in the Christian Church, having under them two orders
or degrees, viz. Bishops (sometimes called Elders) and Deacons ;
that this threefold division of Ministers in the Church lasted as far
as the New Testament History reaches, the Apostles having set men
over different Churches with Apostolical authority, to preside dur-
ing their absence, and to succeed them after their decease. This
sufficiently appears from places in St. Paul's Epistles to Timothy
and Titus."
10
" Do you remember any of the passages," 1 asked him.
*♦ I cannot," he said, " call to mind chapter and verse, but I
have with me a little paper of memorandums which I use at the
school, and which, if it be not loo much troublp, I will thank you
to look at,"
The paper was as follows : — for I thought it well to copy what
he had written into my pocket memorandum-book.
It appears that Timothy had autliority at Ephesus to check false or unedify-
ing Teachers. 1 Tim. i. 3, 4; — to select persons proper to be ordained Bishops,
iii. 1 — 7 ; — and al.vo Deacons, iii. 8—13.
That he should have particular regard to the Elders who rule well. v. 17.
That he should be cautious of receiving accusations against Elders, v. 19.
That if any [Elders] were convicted it was his duty to reprimand them pub-
licly. V.20.
That ia his decisions he should be strictly impartial, v. 21.
That he should be very qautious on whom he laid his hands, v. 22
That limoihy was in a station, which even the rich and great mighi respect,
vi. 17.
That Timothy had been ordained by St. Paul himself, once, if not twice.
2 Tim. i. 6.
That at his ordination or consecration there was something remarkable in the
Sermon. 1 Tim.iv. 14. i. 18.
That he was to commit what he had heard from St. Paul to faithful men, who
should be able to pass it on to others. 2 Tim. ii. 2.
That liitis had authority to set in order what was wanting iu the Cretan
Church ; Tit. i. 5: and to ordain Bishops in every city ; i. 5, 7.
'i'hat be was to be cautious whom he selected for this office, i. 6 — 9.
That he should itbuke false teachers sharply, i. 13.
That if liius himself was a pattern of good works and a teacher of truth, thi
whole Church would gain credit, ii. 7, 8.
That he should lebuke with all authority, ii. 15.
'JMiat he should suffer no man to despise him. ii. 15.
That after one or two admonitions he should reject heretical persons, iii. 10.
" Now, Sir, it see nsto me evident, from these and others similar
passages, that there were certainly in the Church, as far as the
Testament History reaches^ 3 different ranks or orders of Ministers,
one above the other."
" It is plainly so," 1 said.
" But," said he, " there was one point which rather perplexed
me, and I was some time before I could make out such an ex-
planation of it as was satisfactory to myself."
*' What was that," I asked.
"Why," said he, ** it was tins. I considered that any person to
whom the Apostles granted apostolical authority, (Timothy, for in-
stance,) was from that time higher than a Presbyter or Bishop,
and yet could not properly be called an Apostle. What then
could he be called } I at last remembered a place in Bishop
11
Wilson's little book, which led me to reflect, that surely as there
were Angels, (whether it might mean guardians, or heavenly mes-
sengers, or missionary Bishops, as we might say,) of the seven
Ch'urches in Asia,— so Timothy might have been called the Angel
of the EjDhesian Church ; and Titus, of the Church of Crete ; and
the same in other cases. And it came into my thoughts, that,
perhaps, after St. John's decease, whether out of humility, or be-
cause, (the Churches being settled,) the ministers need no longer
be missionaries, the title of Apostles or Angels was laid aside, and
that of Bishops limited to the highest of the three orders.
Thus I seemed to myself every where to have traced the three- '
fold order, down from the beginning of the Gospel ; the authority
and distinction pecuHar to each being preserved, a difference in
name only taking place.
Thus at first they were •. . . . Apostles, Elders, Deacons.
After the decease of some of the
Apostles, or at least, while
St Johif was yet living . . . Angels, Bishops, Deacons.
At some period, after St. John's
decease Bishops, Priests, Deacons.
" I do not see how, what you have said, can be contradicted,"
I replied.
•' But,*' he proceeded, " there is one thing I must. Sir, confess to
you, and it is this ; — that I have often said to myself, what a com-
fort it would be, if it had pleased GoD to preserve to us some few
writings of the good men who lived close after the Apostles, that
so we might have known their opinion on matters of this kind :
and we might have known, too, by what names thei/ distinguished
the different orders of Ministers, one from another. For, surely,
what they would think most proper in such cases, must be safest
of all rules for us to follow ; unless, (which is a thing not to be sup-
posed,) their rules should be contrary to those of the Apostles, as
set down in Scripture. So, Sir, I have often thought, if any such
writings could be found, what a precious treasure they would be."
" What," said 1, " Richard, did you never hear of those who
are called the Apostolic Fathers : Clement, Poly carp, Ignatius ?"
*' I beheve 1 have heard of them," he answered ; " but I ob-
served, that you. Sir, and other Clergymen, scarcely ever notice
them in your Sermons; and the nian I mentioned just now told
12
me that, Mr. Cartwright, who is the minister of the Independent
Chapel at the Town, and who is reckoned to be a very learned man
2md an admired preacher,- — that he should say in a Sermon, that
the works of the Fathers were very imperfect, and their opinion
not much to be trusted to."
" But," said I, ** Richard, if a person, whose word you could
take, were to shew you an old book written by persons who had
seen our Saviour ; who had heard St. John and St. Paul preach,
and had been well acquainted with them ; should you not value
such a book, and wish to know whether there was any thing in it,
which could throw light on the history of those early times of the
Church, and especially with reference to the subjects you and I
have been now conversing on ?"
" Indeed, Sir, I should," he said. *' But if what Mr. Cartwright
said is true, it is too much to expect that any such treasure should
be found by us."
" No, Richard," I said, " it is not too much. The kind Pro-
dence of God has permitted some of the writings of those good
men to be preserved to this day. And there is no more doubt that
they are their genuine writings, than that Bishop Ken wrote the
Evening Hymn, or Bishop Wilson that little book you hke so
much."
" If this is indeed as you say," he replied, ** we have great
reason to be thankful for such a proof of God's care for His Church.
But I beg you, Sir, to tell me, whether there is any thing in these
writings you speak of, which confirms what I have been venturing
to state to you as my opinion gathered from Scripture, concerning
the threefold distinction of Christian Ministers."
" Next SiAiday," said I, " you shall see and judge for your-
self."
As we came home from Church in the afternoon of the following
Sunday, he reminded me of my promise ; and I gave him a written
paper, containing a few extracts, which I had translated from the
works of the A|K)stolical Fathers, telling him, that I might possibly
have n.ade a mistake here and there in the rendering, but that he
might depend on such being the general force and meaning of the
passages.
I
13
The Extracts T o-avo him were the followino; : —
" Clement, with other my fellow labourers." — Phil. iv. 3.
" Ignatius and the holy Polycarp, the Bishop of the Smyrmaeans, had for-
merly been disciples of the holy Apostle 5 ohn J"— Mar hjrdom of S. Ignatius.
" The Apostles, preaching throughout countries and cities, used to appoint
their first fruits, after they had proved them by the Spirit, to be IJishops and
Deacons of those who should hereafter believe."' — S. Clement to the Cor.
" The Apostles knew that there will be dispute about the name of Bishopripk
or Episcopacy, wherefore they appointed the aforementioned, and gave them
authority beforehand, in order that if themselves should fall asleep, other ap-
proved men might succeed to their ministerial office.'' — The same.
" All of you follow the Bishop as Jesus Christ followed the Fathf.k ; and
the Presbytery as the Apostles ; and reverence the Deacons as God's ordinance.
Let no man do any of those things which pertain to the Church without the
Bishop. He that honoureth the Bishop, is honoured of God ; he that doeth any
thing without the privity of the Bishop, doeth service to the Devil." — S. Ignat.
to the Smyrm.
" Have regard to the Bishop, that Goo also may regard you. My soul for
theirs who are subject to the Bishops, Elders, and Deacons ; and may it be my
lot to have a portion with them in Gon."— aS". Ignat. to Polycarp.
** The Bishops who were appointed in the farthest regions are according io
the will of Jesits Christ ; whence it becometh you to go along with the will of
the Bishop."— .S'. Ignat. to the Ephes.
" That ye may obey the Bishop and the Presbytery, having your mind with-
out distraction, breaking one bread." — The same.
" Some indeed talk of the Bishop, yet do every thing without him : but such
persons do not appear to me conscientious ; on account of their congregations
not being assembled strictly according to the commandment." — S. Ignat. to the
Magnes.
" I exhort you to be zealous to do all things in divine concord: the Bishop
presiding in the place of God, and the Presbyters in the place of the council of
Apostles, and the Deacons, (in whom I most delight,) intrusted with the service
of Jesus Christ." — The same.
" For as many as are God's and Jesus Christ's, these are with the Bishop."
— S. Ignat. to the Philadelph.
" Be ye earnest to keep one Eucharist, for the flesh of our Lord Jesus Christ
is one, and there is one cup in the unity of His blood, one altar, as one Bishop,
together with the Presbytery, and Deacons, my fellow-servants."— 2^e*a»ie.
" Hold to the Bishop, and to the Presbytery, and Deacons. Without the
Bishop do nothing." — The same.
" Wiien you are subject to the Bishop as to Jesus Christ, ye appear to me
as living not according to man's rule, but according to Jesus Christ."— 5'.
Ignat. to the Trail.
" He that without the Bishop, and Presbytery, and Deacon, doeth ought,
that person is not pure in his conscience." — The same.
" Polycarp, and the Presbyters, who are with hiin, to the Chuich of God. so-
journing at Philippi."— .y. Polyc. to the Philipp.
" Being subject to the Presbyters Deacons, as to God and Chiiist."—
The same.
14 •
Two or three weeks afterwards, as we were walking homewards
after Evening Service, he gave ine back the paper, with expressions
of great satisfaction and tliankfulness ; and added, that he blessed
God for having led him to make the enquiry ; and that he was sure,
if many religiously-disposed persons, who now think little of such
matters, would turn their minds to them without partiality, they
would fear to separate from a Church like ours, which, whatever
may be its imperfections, is substantially pure in its doctrine, and
in the Apostolical Succession of its Ministry.
" Sir," said he, " I am a poor liard- working man, as you know :
but the interests of my soul and of those dear to me, are of as great
importance in the sight of Almighty God, and ought to le to me also,
as if my lot had been cast in a higher station. It is to me, therefore,
no matter of indifference, (as many have told me it should be,) what
is the truth on these great subjects; but I am more and more sure
that it is a Christian duty first to enquire into them, and, when
we have found the truth, to act up to it, humbly but resolutely.
" The times are bad, I confess ; but yet, young though I am, I
do not expect, as the world now goes, to see them much better.
*' What our Lord said about iniquity abounding, and love grow-»
ing cold, seems to be but too suitable to our present slate. I have
often thought it and said it, though I have seldom met with any one
who would agree with me in the opinion. The Church of England
lean plainly see, more plainly perhaps than a person in a higher
station, is in a manner gone. The Church in England, God be
thanked, however afflicted, remains, and ever will, I trust, — whether
the world smiles or frowns upon her.
" I have therefore determined. Sir, by God's grace, to look to
myself, my wife, and children ; and not to trust the world to do
us any good, either in time, or in Eternity.
'* And if by following the truth now, we shall all be together
hereafter in the Society of Prophets, Apostles, Saints, and Martyrs,
you know then. Sir, we shall have nothing more to wish for,
nothing more to fear ; every doubt will be satisfied, every diflficulty
removed. And I assure you. Sir, it is the very comfort of my life
to spend a portion of every Sunday, in looking forward to that
happy time."
15
"God bless you, Richard," said I, " as we parted at his garden
gate." And, ^vhen I came home, I could not but fall on my knees
and thank God for having given me such a Parishioner.
OC^ These Tracts may be had at Turrjll^s, No. 250, Regent
Street, at 3d. per sheet, lid, the half sheet, and Id. per quarter
sheet.
rniNrrn, st. n.F.MFSi
Z>r. 5, 1833.] [.Vo 13.
SUNDAY LESSONS.
THE PRINCIPLE OF SELECTION.
Among projected alterations in the Liturgy, not the least popu-
lar seems to be a very considerable change in the selection of the
Sunday Lessons. People do not see, first of all, why such and
such chapters are chosen out of the Old Testament, in preference
to others, which they think more edifying. Secondly, they see no
reason why the Church should not assign Proper Lessons to every
Sunday from the New Testament, as well as from the Old.
One who hopes that he should not be found froward, were a
change to be made by competent Spiritual Authority, begs leave,
nevertheless, to submit, to all considerate lovers of the Prayer-
Book, the following remarks on the two points specified above.
I, Before people find fault with the selection of particular chap-
ters, they ought to be tolerably certain that they understand the
principle, on which the Lessons in general were selected. It is to
be regretted, that we have remaining little, if any, historical
evidence, touching the views of the Compilers of the Liturgy in that
portion of their task. What we do know, amounts to this : —
In King Edward's Prayer-Books no distinction was made, as to
appointing Lessons, between Sundays and other days of the week.
The chapter of the Old Testament set down for the day of the
month was read in course for the Sunday Lesson ; as is the case
still in regard of the New Testament. With a view to this, pro-
bably, the well-known notice was prepared, which now stands
prefixed to the Second Book of Homilies, but in Strype's opi-
nion' belongs rather to the First Book. " Where" (i. e. whereas,)
it may so chance, some one or other chapter of the Old Testament
to fall in order to be read upon the Sundays or Holidays, which
were better to be changed with some other of the New Testament
for more edification, it shall be well done to spend your time to con-
sider well of such chapters before-hand." This came out first, as
it seem<, in 1560; and about the same time a Commission was
' Life of Paikcr, i. 167. 8vo.
given to Archbishop Parker, Bishop Grinda), and others ; " to
peruse the order of the Lessons, throughout the whole year, and to
cause new Calendars to be printed." In pursuance of which the
present Table of Sunday Lessons was prepared, and came out the
same year. We may then consider it as Archbishop Parker's ;
and surely not one among the Reformers might be more thoroughly
depended on for a sound practical view of things. Farther than
this, we have no direct information. We must be guided, there-
fore, entirely by the internal evidence of the Lessons themselves.
The series begins from Septuagesima Sunday, because it was the
custom of the early Church to read the Book of Genesis in
Lent. ' Let us examine them in their order, ending with the 6th
Sunday after Epiphany in the following year. We shall find, if I
mistake not, that the selection may be accounted for on this sup- •
position, viz. That the arrangers desired to exhibit God's former
dealings with His chosen people collectively, and the return made
by them to God, in such manner as might best illustrate His deal-
ings with each individual, chosen now to be in His Church, and
the snares and temptations most apt to beset us as Christians.
Certainly, there does exist a very wonderful analogy between
these two cases, that of the Jewish nation delineated in the Bible,
and that of a baptized Christian, as known by daily experience :
an analogy most striking in itself, most clearly pointed out more
than once in the New Testament, and very serviceable, if rightly
understood, in many great points of faith and practice. This
analogy arises out of the fact, that Christians severally are, what
the Jews collectively were, partakers of an especial Covenant.
It is to be supposed, that the Great Enemy has his peculiar way
of dealing with souls placed in such a relation, as with parents,
children, subjects, and others, according to their several relations.
To exhibit such his purpose and proceedings, and to exemplify
also the counteracting methods of Providence, seems to be one
especial purpose of the historical portions of the Old Testament :
in which the prophetical are here included.
To give an instance of what is here meant. One of the most
prevailing temptations to unbelief and careless practice is the
daily experience we have, of Christians behaving so very differently
from what one should expect, d priori, in God's elect. It does
I See Wheatley on the CotnnioB Prayer, cb. iii. sect. x. $. 4.
not seem as if, left to ourselves, we should have any adequate idea
of the kind of hypocrisy described by Bishop Butler, in his Sermon
on Self-deceit, and elsewhere ; I mean, the temper which leads
men to act towards God Almighty, (whom, in theory and under-
standing, they own,) as if it were in their power to deceive Him.
To explain this for the benefit of those most in danger, seems one
great purpose of the Old Testament : to explain it, I say, for the
benefit of unworthy Christians, who may discern themselves, by
anticipation, in the faithless demeanour of the Jews.
It is conceivable, that a series of extracts might be made, to
illustrate this matter more particularly; i.e. on a principle of
admonition. Would not such a series coincide, very nearly, with
the Sunday Lessons ?
Thus, the first and second chapters of Genesis represent man as
at first placed in covenant with his Maker ; the third, sixth, and
ninth represent his fall, and the wonderful mixture of judgment
and mercy which prepared him for the recovery, which God had
in store for him, by virtue of a New Covenant. Then, (Gen. xii.)
follows the first definite step towards the establishment of that New
Covenant : the call of Abraham, to be the select pattern and spiri-
tual progenitor of all who shall ever be saved by it. And here
again judgment is shewn mingled with mercy, and thorough proba-
tion accompanying both, by the two selected chapters of Abraham's
history; the fall of Sodom', and the sacrifice of Isaac-. Then
begins the account of Jacob and his family, the other great section
of the Patriarchal History ; displaying on the one hand, the great
danger of taking liberties with moral duty, under the notion of
being favourites with God ; (for the subsequent misfortunes of
Jacob's family are clearly traceable to that first want of faith ;) on
the other hand, the mysterious ways of Providence, turning those
misfortunes and errors into means for the great purpose of prepar-
ing a covenanted nation to take the place of the covenanted family .»
With Exodus begins the history of that nation, which may per-
haps not improperly be styled the appropriate type of each back-
sliding Christian, as Abraham we know was the type of the faith-
ful. The chapters selected shew, first, God preparing the way
for their election * ; then their reluctant acceptance of the favour s,
next, the actual process of their deliverance'^ ; the whole being so
' Gen. xix. '^ Gen. xxii. ' Gen. xxvii. xxxiv. xxxix. xlii. xliii. xlv,
* ExoU. iii. * Exod. v. ^ Exod. ix. x. xii. xiv.
arranged, that this latter shall correspond with the season of
Easter ; which is indeed (so to speak) the point of sight of the
whole Christian Calendar, as the passover is of the Jewish.
But to proceed : — The Lessons from Easter to Whit-Sunday,
(taking into account the great days of Easter-week and Ascension,)
are so many specimens of the transgressions of the elect people,
and of the methods taken to chastise or reclaim them '. The case
of Balaam, most evidently, needs not to be excepted from this
account; for never was a clearer analogy than between him
and the Jewish people ; they murmuring and rebelling with the
Shechinah before their eyes ; he coveting the reward of iniquity,
perhaps plotting seduction in his heart, while he heard the words
of God, and saw the vision of the Almighty. No analogy can
be more exact ; except it be that between the same miserable man
and a Christian baptized, sinning against faith and knowledge.
The Lessons for Trinity-Sunday, as was natural, interrupt for
one week the progress of the history, for the purpose of reviewing
the whole course. The mind is carried back, first, to God's origi-
nal intent in creating man after His own image ^ ; next, to the
appointed condition or mean, by which that image is to be regained ;
viz. the imitation of Abraham's faith ^. In effect, they rehearse to
us both Covenants ; that of Paradise, and that of the Gospel.
Resuming our view of the covenanted people, we contemplate
them first victorious', peaceful, and comparatively innocent,
renewing their engagements with their Maker in the days of
Joshua ^ ; in the days of the Judges backsHding and factious, but
not yet deliberately unbelieving^; next, trained by Eli's sons to
irreverence for holy things ^ ; and so, not ill-prepared to apostatize,
by choosing a king on principles of accommodation and worldly
policy 8.
The gradual degeneracy and downfal of that unhappy king,^
(the emblem of the Jews of his time, as Balaam had been of a
former generation,) and the substitution of one of better mind,
are continued through a chain of Lessons, to the excision, long
after his death, of almost all that remained of his family. '"
' £zod. xvi. xvii. xx. xxxii. Numbers xvi. xxii. xxtii. xxiv. xxv. Deut. iv. v.
vi. vii. viii. ix. x. xii. xiii. xvi. xxx. ' Gen. i. ' Gen. xviii. * Josh. x.
» Josh.xxiii. • Judges iv. v. ' 1 Sam. ii. iii. * 1 Sam. xii.
• 1 Sam. xiii. xv. xvii. '" 2 Sam. x\\.
But, in- the mean time, a new source of sin and misery had
arisen in the family of David himself. His personal sins, indeed,
were fast followed by sincere repentance, and therefore obtained
speedy pardon ' ; but because they were the sins of one with whom
a peculiar covenant had been made ^ they drew down the severest
temporal judgments; the sword never departed from his house;
and, by the dissentions which arose in his time ^ a way was pre-
pared for the schism and two-fold apostacy, first heretical and
afterwards infidel, of the greater part of the chosen people. These,
with God's endeavours to reclaim them by the warnings of Elijah
and Elisha s and by the sword of Jehu ^, are traced in the chapters
taken from the Books of Kings, from the first curse on Jeroboam's
schismatical altar, till the final reprobation and captivity of the
ten tribes ^. In the course of which history, especial emphasis is
laid, first on the misfortunes incurred by the nameless prophet
from Judah, by king Jehoshaphat and others, for their licentious
communication with the heretical and idolatrous tribes, ' secondly,
on the extension of God's favour to the Gentiles, in two
instances ^ for ever memorable ; which extension, we may believe,
was virtually a signal warning to His then elect people.
At length we arrive at the last sad scene of the history ; the
downfal of the Church of Judah also. We behold a temporary
amendment in the days of Hezekiah, occasioned by the combina-
tion of miraculous mercy to herself, with judgment on Samaria in
her sight ^. But we presently read of her thorough relapse ; of her
resistance to the example and efforts of good Josiah '° ; of her
sensuaHty " and oppression '^ her neglect'^ and contempt'^ of
warnings, all accompanied with high pretences to civilization, and a
certain kind of orthodoxy. All these, her dealings with God, are
delineated at large by Jeremiah. In the Lessons from Ezekiel we
have revealed more of God^s dealings with her. He peremptorily
orders his message to be delivered, whether men will hear, or
whether they will forbear'*. He denounces the false prophets,
preaching peace where there was no peace ; and discovers their secret
» 2 Sam xii. xxiv. 2 x's. Ixxxix. 2 Sam. xii. 14. ^ 2 Sara. xix.
■• 1 Kings xiii. xvii. xviii. xix. xxi. xxii. 2 Kings v. ^ 2 Kings ix. x.
* 2 Kings xviii. 7 j Kings xiii. xxii. 2 Kings ix. x. ^ 1 Kings xvii. 2 Kings v.
^ 2 Kings xviii. xix. '<' 2 Kings ^xiii. " Jeiem. v. '•* Jercni, xxii.
" Jtiein. XXXV. »' Jcrera. xxxvi. i* Ezek. ii.
and vulgar artifices *. He answers pretences from feigned confor-
mity, from reliance on the remnants of good in the land ^ ; and again,
from an affected perplexity at the supposed inequality of his proceed-
ings ^ He recapitulates, by special message, all their past con-
duct, as His chosen people * : a summary, answering with marvel-
lous exactness to the sad experience of the Christian world. When
all these had failed, He utters, in two fearful parables, a final sen-
tence of direct reprobation *. All this we have set before us from
Ezekiel. The Lessons from Daniel ^ serve to show that the chosen
people were not yet abandoned ; they keep alive hope, and exem-
plify faith, triumphing in the worst of times ; which is also the
drift of the prophecy selected from Joel. Then Micah is intro-
duced, like Samuel and Ezekiel, recapitulating the whole course
of the probation of the elect "^ ; and Habakkuk 8, extending the
judgment to their oppressors, and reasserting the condition
required on their part to make their election not a curse but a
blessing. " The just by his faith shall live.'* Finally, the read-
ings from the Proverbs ^ of Solomon bring the warning home,
so to speak, to every man's own door. Taken in connexion with
all that had gone before, they turn God's miraculous proceedings
with the Jews into an available sanction of righteousness, for
the meanest man's use on the slightest occasion.
And now, the year drawing to a close, and the mysterious time
of Christmas approaching, our Mother, with true parental anxiety,
takes up, as it were, the thread of her instructions anew, at that
point of the fortunes of Israel, to which the circumstances of civi-
lized and Christian Europe, especially those of our own country,
during the comparatively few years which have passed since the
arrangement of the Prayer-Book, may reasonably be thought to
correspond most nearly. The Church reverts to the time of Heze-
kiah, and selects the prophecy of Isaiah as the fittest to prepare
the mind for Christ's two Advents. By the confession of some,
who are most apt to find fault, her selection here has been most
appropriate. Witness the sins reproved in the Jews ; their for-
mality "*, pride", oppression, drunkenness, presumption, sophis-
tical self-deceit "'^ ; their impatience of primitive truth, and reliance
' Ezek. xiii. "Ezck. xiv. ^ j.;2^..|i. xviii. * Ezek. xx. * Ezck. xxiv.
* Dan. iii. vi. Joel ii. ' Micah vi. " llabuk. ii. » Prov. i. iii.
xi.— xvii. xix. '^ Isaiah i. " Isaiah ii. '- Isaiah v.
upon mere worldly expedients'. Witness again the wonderful
mixture of triumph and desolation, judgments and mercies, fore-
told^; such as might seem impossible to be accomplished together,
at one and the same time, among one and the same people. Yet
we seem to behold both accomplished ; the one in the tendencies
of the Gospel, and what it performs for the faithful privately ; the
other, in men's ordinary way of receiving it, and what may be
called its public failure. The very denunciations against idolatry ^,
by some, perhaps, accounted an outward sin, how well do they
apply to the various apostasies, which men contrive for themselves
now, and say, to one after another. Deliver me, for thou art my
God 1 The summaries of past national mercies *, how truly do they
represent what is now done for each redeemed and sanctified soul !
And as to the anticipation of mercies and judgment to come^,
they do not only correspond to the revelations of the New Testa-
ment, but we have the express authority of our Lord and St. Paul^
for believing, that, of both, language was purposely used, (in the
purpose, I mean, of the Holy Spirit,) which literally refers to the
life and death everlasting, the sanctions of God's covenant with
every Christian singly.
This hasty and brief sketch may serve to point out the thread of
warning, which, it is conceived, runs through the Sunday Lessons,
and renders it very improper to deal with them as if they had been
taken at random, or might fitly be changed at will, for others sup-
posed in themselves more edifying.
Whether Archbishop Parker and his coadjutors had this con-
nexion in view, as it is not, perhaps, possible to ascertain, so nei-
ther is it very material. But that they must have had some special
rule of selection in their minds is plain, from the fact mentioned
above, that they had just before authorized the Clergy, provision-
ally, to read what each thought, prima facie, most edifying.
The idea, therefore, according to which it is now wished to
new-model the Lessons, had occurred to them, and the result
shows that they did not think it, on the whole, the most instructive
way. Perhaps the fact of its spontaneous evolution, (if such an
' Isai. XXX. - Isai. xxiv. xxvi. xxxii. xli. xliii. xlix. Iv. Ix. Ixiv. Ixv. Ixvi.
3 Isai. xliv. xlvi. * Isai. xliii. li. * Isai. Ixv. Ixvi. ^ St. Mark
ix. 44. comp. Isai. Ixvi. 24, 1 Cor. ii. 9. comp. Isai. Ixiv. 4.
expression may be allowed,) would make it appear so much the
more delicate, and tampering with it so much the more perilous.
For, on that supposition, it must be more than humanly inter-
woven with the very staple of the Scripture History. But, sup-
posing it designed, it may have been suggested by the tenour of the
Invitatory Psalm, commonly called, Venite exuiiemus ; which
Psalm had been used daily in the Church quite down from primi-
tive times. Many persons, probably, have asked themselves, why
that Psalm in particular should be preferred above the many of the
same general tenour, for unremitting use in the Church daily.
The answer probably may be found in the grave monitory warn-
ings at the end ; which, by the case of the Jews in the wilderness,
describe so forcibly the position and peculiar danger of a chosen
people. That one Psalm may, on reflection, give the key to the
arrangement of the Lessons ; allowing, of course, for the interrup-
tion sometimes caused by the special matter of some great Chris-
tian Festival. In general, however, the course of the Lessons will
be found adapting itself, with exquisite felicity, to the com"se of
the Festivals also.
Occasionally, the Archbishop's choice may have been influenced,
(in subordination, however, to the great principle,) by the con-
nexion of the portion of history with some offence which required
warning, but, from the weakness of human nature, was very likely
to pass unnoticed. The thirty-fourth of Genesis, and the fifth of
Jeremiah, are instances. When men shrink from reading those
chapters, they bear witness instinctively to the wisdom and kindness
of the Church in ordering them to be read.
Whatever may be one's private opinion, it is not necessary here
to maintain, that the general principle suggested above was the very
best on which selection might proceed, or that the very aptest
chapters of all have been selected in each instance. But clearly,
if such a principle be at all recognized, it ought to be most carefully
kept in view, whatever insertions or omissions are proposed. Many
persons seem to think, that questions of this sort are settled, if on
merely comparing the present Lesson with the proposed substitute,
it appear that the one, taken singly, is more edifying than the
other. But this will not hold, if it be a mistake altogether to take
anyone singly and apart. The quantity of edification maybe greater
on the whole by completing the pro|)osed narrative or argument,
though on this or that particular day the impression made may be
less. To neglect this consideration partakes of the same error, as if
one should reckon all preaching nugatory, which did not expressly
place the highest matters of faith in the most affecting point of
view. If Christianity be a great system, such a test of preaching
must be incorrect : and if the Sunday Lessons be a series, it will
never do to censure any one chapter as unedifying, except you can
produce one more edifying, which would come in equally well at
the same point of the series.
I will take the example which appears to myself the most doubt-
in the whole Calendar. At first sight, almost any one would say,
that 2 Sam. xxi. might with great advantage be changed for
1 Kings, iii. or viii. the dream of Solomon, or the dedication of
the Temple. Not so, perhaps, when we come to recollect, that die
melancholy tale of the ruin of Saul's family is completed in the
first-mentioned chapter, and with it the denunciation of such per-
verse conduct as drew down the curse upon him. The other chap-
ters, however instructive in themselves, can hardly with so much
propriety be said to make part of the system of warning.
And surely those who, in whole or in part, are for disturbing that
system, should look to it, that they be well provided with somewhat,
on the whole, more edifying, in its room. Else they may go far
towards depriving the Church of a great help to practical know-
ledge, and to the true use of the Old Testament. Inadequate views
of that portion of God's Word have ever been found fruitful in
heresy, filling men's hearts with perplexity and irreverence. Can
it be denied, that our own times show fearful symptoms in that
quarter ? There is room for not a little anxiety, surely, lest a clue
to many Scripture difficulties, so necessary to the people's welfare,
and, (may we not say?) so providentially put into the Pastor's
hands, should be let drop, because some of us do not always clearly
see which way it is leading them.
It may be said, the alterations proposed would not amount to a
disturbance of the general system. This the writer begs leave to
doubt ; since it is conceived a very moderate alteration, which shall
include all the following particulars, "some, (at least three I sup-'
pose,) of the Proper Lessons for the Sundays in Lent, five chapters
in Deuteronomy, two in Jeremiah, four in Ezekiel," and the prin-
ciples on which these are made specimens of ** omittenda," would
as well justify the omission of at least twenty more. Either, there-
fore, the rule of selection adopted by Archbishop Parker must be
10
renounced, or other chapters must be found, completing his idea as
accurately as these do : which latter, it is imagined, would prove
a difficult task.
2. The other matter proposed for enquiry is less important, and
may be dismissed in a few words. Why, it is asked, should there
not be Lessons from the New Testament proper for every Sunday in
the year, as well as for a few great days ? In answer to which it
may be observed, first, that there are, generally, two such Lessons,
always one, read in the Communion Service. Only that which is
called The Second Lesson, varies with the day of the month. Of
the reasons which, in point of fact, led to the continuance of this
latter arrangement, I am not aware that any record remains. But
it appears to be accompanied with two incidental advantages, which
some may think considerable enough to render alteration unadvise-
able, without very clear proof of greater benefit likely to arise
from it.
One of these advantages is, the standing memorial thus aftbrded
to the people, that there v\^s once such a thing as a Daily Service ;
that such is the; system and wish of our Church, and the theory on
which the Prayer-Book is constructed. It is an intelligible hint,
that a Churchman's devotion was not meant to be all narrowed
into the Sunday. The Services of that holy day were but to be a
continuance and an expansion of those due on the other days ; not
a totally distinct thing. This we are weekly reminded of, by the
very place in the Calendar, where we must look for the Second
Sunday Lesson. The value of the hint people of course will esti-
mate more or less highly, according to their sense of the importance
of a Daily Service, and of the responsibility which Churchmen
have incurred by letting it drop so very quietly in almost every
parish of the kingdom.
The other advantage of these varying Second Lessons, (and it will
be found in practice a very considerable one,) is this ; that it pre-
sents the Old and New Scriptures in endless variety of mutual
combinations, the more striking because they are unforeseen, and
in a certain sense casual. The thought is happily expressed by
Herbert, thus addressing Holy Scripture : —
♦' O that I knew how all thy lights combine,
And the confij^urations of their glory ;
Seeing not only how each verse doth shine,
But all the constellations of the story !"
11
Very much help, both for pastors and people, both for giving and
receiving instruction, may be gathered, (if the writer deceive him-
self not concerning the results of his own experience,) by attending
to this hint yearly, as the varying Psalms and Second Lessons
come successively into conjunction with the unvarying First
Lessons, Epistles, and Gospels. To note and collect the scattered
lights will be found in itself a most engaging and interesting task,
and it will serve in no slight degree to impress considerate minds,
from time to time, more deeply with the fulness, the harmony, the
condescension, of the Word of Life.
These reasons are respectfully addressed to those, who, in their
anxiety for immediate visible edification, appear somehow to over-
look the fact, that the Church Lessons are a series, arranged
according to certain general principles. Scruples, and feelings of
different kinds, occurring to this or that person as to the use of
particular passages, must be met, of course, on their own grounds ;
except so far as they ought to be silenced by the overpowering
advantage, which may appear to arise by adhering to the general
principle of selection.
At any rate, it is much to be wished, that very free talking, and
very cheap publishing, in behalf of such changes, were carefully
avoided. Is there not something even cruel, in raising scruples and
niceties, and unpleasant associations of various kinds, among those
who as yet happily have never dreamed of criticising the Bible ?
If change is wanted, let proper reasons be quietly submitted to
competent authorities. But let us not appeal lightly, and at ran-
dom, to the sense of an irreverent presumptuous age, on one of the
most sacred of all subjects.
0:^ These Tracts may he had at Turrill^s, No. 250, Regent
Street, London.
KING, PRI^fTER, ST. CLEMENT S, OXFORD.
D^c. 12, 1833.] po 14,
THE EMBER DAYS.
In reading the Epistles of St. Paul we cannot but observe how
earnestly he presses upon those to whom he was writing, the duty
of praying for a blessing on himself and his ministry. We not
only find his request contained in general terms (l Thess. v. 25.),
" Brethren, pray for us ;" but when he feels he stands in need
of any particular support, he mentions it as an especial sub-
ject of prayer for the Churches. For instance, in writing to the
Romans, at a time when he was looking forward to trouble from
Jewish unbelievers, he says to them (c. xv. 30.) " Strive toge-
ther with me in your prayers to God for me, that I may be deli-
vered from them that do not believe in Judsea;" and in Phil. i. 19.
he expresses a confidence that the very opposition he was meeting
with would, through the intercession of the Saints, be turned into
a good to himself. " I know that this shall turn to my salvation
through your prayer." It is the same when he has any object at
heart, which he desires to see accomplished. He longs much for
the spread of the Gospel, and therefore, in 2 Thess. iii. 1. he says,
" Finally, Brethren, pray for us, that the w ord of God may have
free course and be glorified." And feeling his own weakness to
discharge the sacred trust committed to him, he asks the Ephe-
sians (c. vi. 15. 19.) to make supplication in his behalf, " that ut-
terance might be given unto him, that he might open his mouth
boldly, to make know^n the mystery of the Gospel." I shall men-
tion but one passage more, that in 2 Cor. i. 1 1 ; for here not only
the duty of praying for their Apostle is pressed upon the people,
but they are bidden to do so for the express purpose that they
might also join in expressing thanks that their prayer had been
graciously heard. " Ye also helping together by prayer for us,
that, for the gift bestowed on us by the means of many persons,
thanks may be given by many on our behalf." (Compare Col. ii. 4.
Heb. xiii. 19. Philem. 22.)
These texts show clearly, that it is the Christian's duty to pray
at all times for the Ministers of the Gospel. There are other texts
which teach that supplication ought particularly to be made for
them at the time of their Ordination. We find, that, when our
Lord was about to send forth His twelve Apostles to preach His
kingdom, " He went out into a mountain to pray, and continued
all night in prayer to God." (Luke vi. 12.) And when one of those
Apostles had by transgression fallen from his Ministry, the whole
Church united in supplication to God, that He would shew whom
He had chosen to succeed him. (Acts i. 24, 25.) The same is ob-
servable in the Ordination of the first Deacons, where it is said,
(Acts vi. 6.) the multitude set them before the Apostles, and
" when they had prayed, they laid their hands on them." Again,
when Paul and Barnabas are sent forth on their special mission,
" the Church fasted and prayed" for them. (Acts xiii. 3.) And
St. Paul in turn observed the same practice, when he ordained
Elders in the Churches where he had preached. " They prayed
with fasting, and commended them to the Lord, on whom they
believed." Acts xiv. 23.
In conformity to this Apostolical custom, the Church of England
views with peculiar solemnity the times at which her Ministers
are ordained ; and invites all her members to join, at these sacred
seasons, in prayer and fasting in their behalf. It is the object of
these pages to bring this subject especially before the reader's no-
tice ; for the observance of this ordinance of the Church has
fallen so generally into disuse, that few comparatively feel the
value of it ; and some perhaps are not even aware of its exist-
ence. To those who may be in this case, I would say briefly that
the Ordination Sundays occur four times a year, and that the days
of fasting, or Ember days, (as they are called,) are in the week
immediately before those respective Sundays. These days are as
follows ; the Wednesday, Friday, and Saturday after the first Sun-
day in Lent ; after the Feast of Pentecost ; after Sept. 14. ; after Dec.
13. ; as may be seen by referring to the Prayer-Book. And particular
prayers are ordered during the whole of the weeks, in which these
days occur ; that the Bishops may make a wise and faithful
choice, and that those who are to be called to the Ministry, may
especially be blessed with God's grace and heavenly benediction.
That such a practice is good and right in itself, and could not
fail to produce a large benefit, cannot be doubted by those, who
believe that prayer is the appointed channel whereby God is
pleased to send mercies on mankind. He that feels the truth of
" Ask, and it shall be given you," cannot deny, that he is losing
a great privilege, whenever he neglects this duty. And if there is
any Order of men who more especially need the help of others*
supplications, it is that of those, who are called to the high office
of ministering the Word of Life to their fellow -creatures, and of
being labourers together with their Divine Master in bringing men
to salvation. I would go furdier than this, and say, that if there
is any time when the Ministers of the Gospel more particularly
call for the prayers of the Church, it is at these seasons of Ordi-
nation. Whether we consider the solemn office which the Bishops
are performing, or the solemn vows which the Priests and Deacons
are taking on themselves, we must allow that it is an occasion of
the greatest importance. Here are a number of men going forth
for the great work of winning back to Christ souls which have
gone astray from the right path, and of fighting in the first ranks
against the world, the flesh, and the devil ; and in most cases
going forth young and inexperienced in their work, not knowing
(for who can know till he has tried ?) the dangers and difficulties
which beset them. Surely it is the duty of every Christian to give
them what help he can, and send them forth strengthened for the
Labours of their journey.
I doubt not that there are many in this kingdom, who are in
the habit of making supplication to God for their Ministers ; many
who join heartily in the several prayers of the Church Services,
where mention is made of them, as well as remember them in
their private devotions. And some of these may ask, of what ad-
vantage it is to appoint particular days for such intercession.
They may say, *' we pray daily for the Clergy, and not unfre-
" quently for those who are just entering their Ministerial life.
" Why should one day be fixed upon as better than another for
" this purpose ? Let each do as he finds opportunity." I would
answer, first, that if it was the custom of the Apostles to set apart
the times of Ordination for especial prayer, as well as the regula-
tion of our ovni Church, it is no longer a matter of indifference to
us whether we adopt this method or not. The example of the one,
and the inj unction of the other, mark plainly for us what we ought
to do. But, secondly, there will be advantages to ourselves in
taking the course so recommended ; I would mention one or two
which appear to be of importance.
1, When men have been at all careless and indifferent about any
duty, (and how few are there who can say that they have not been
careless in this matter ?) it is very useful to have some settled way
for beginning it aright. What has long been put off from time to
time is seldom properly attended to, if we leave the performance
of it to any chance opportunity that may be offered. The conve-
nient season will seldom come, or at least will not come to us in
so profitable a way. For setting apart a particular occasion for
solemn prayer, brings with it more seriousness and attention, and
makes us think fer more of the value of the blessing for which
we ask.
2. And, secondly, I would remind all those who value the pro-
mises of the Bible, that there is an especial blessing promised to
united prayer. Our Lord says, (Matt, xviii. 19.) " If two of you
shall agree on earth, as touching any thing they shall ask, it shall
be done for them of My Father which is in Heaven.*' And when
a good is sought for all, all ought to be seeking for it, and " striving
together," that it may be obtained. Now this could not be done,
except days were appointed, which all may know of as a standing
Ordinance ; and to be able to join together in spirit, however far
apart they are in body. We might thus not only in all parts of
this kingdom, but in distant lands, wherever our Brethren are re-
siding, unite in sending up supplications, which our common Fa-
ther would not fail to hear and answer abundantly. And when
engaged in prayer we should have the great comfort and support
of knowing that we are not single, but that others are perhaps
mentioning what we are leaving out ; and that others have more
earnestness and devotion than we feel in ourselves.
Should this paper fall into the hands of any who have never be-
fore heard or thought seriously of this Institution, it may be useful
to offer a few hints for its better observance. Let each consecrate
the days as much as possible to prayer and holy meditation, add-
ing to them religious Fasting, if health permit. The true end of
fasting is beautifully expressed in the Collect for the first Sunday
in Lent ; ** using such abstinence, that our Flesh being subdued
to the Spirit, we may ever obey our Lord's godly motions in
righteousness and true holiness." It is to give the mind liberty
and'abiUty to consider and reflect while it is actually engaged in
Divinu Service, or preparing for some solemn part of it ; to hum-
ble ourselves before God under a sense of our sins, and the misery
I
i
5
to which they expose us ; to deprecate His anger, and to sup-
plicate His mercy and favour*. We must use it in the same
spirit in which Daniel did, when he set himself to pray for pardon
for his own and his brethren's sins, and sought " the Lord God
with prayer and supplication, and fasting, and sackcloth, and
ashes.'* Dan. ix. 3.
. The subjects for prayer on the Ember days will be the Church of
God of which we are members ; especially those who are called to
bear office in the same ; and of these more particularly those who
are either ordaining or being ordained. But our Petitions need
not stop with these. These are seasons, in which every Minister
should be remembered before the throne of grace, in which every
Bishop, Priest, and Deacon, claim the prayers of the People. We
may ask for them, that their doctrine may be sound and pure, and
may come to the hearts of their hearers ; that they may diligently
labour in their several spheres of action, for the glory of God and
the good of mankind ; above all, that they may themselves lead holy
lives, such as are consistent with their high profession. And,
because we are so much more earnest in prayer when we are asking
for particular things, and those which we feel to need ourselves,
we may make especial mention of our own Clergyman, and our
own Bishop, praying that the light, which shines on them, may be
reflected on our own neighbourhood. For the same reason, if we
happen to know of any trouble or trial, to which the Sacred Ministry
near us is exposed, we may mention this also. Additional subjects
of meditation will arise according to the particular Ember days
which we are celebrating. In those in Lent, we shall have more
particularly before us our Lord's example of prayer and fasting,
and ask for His Ministers, that they may be like Him, in retiring
from the world and overcoming worldly snares and temptations.
In those in Whitsun-week, we shall remember our Saviour's
words, that His disciples would fast when He was taken from them,
think much of the Holy Spirit, which is vouchsafed to them to
supply His absence, and implore God that on us in our day this
precious Blessing may be given abundantly. And again in those
in Advent, we shall reflect on the near approach of the anniversary
of our Lord's birth, reflect on His forerunner, the self-denying
Baptist, who was filled with the Holy Ghost from His mother's
* Nelson's Festivals and Fasts, p. 358.
6
womb, and pray that the " ministers and stewards of His mysteries
may like him prepare the way for Christ's second coming."
The times in which we hve will furnish additional ground for
supplication. We cannot but see, that there is a great struggle
going on between good and evil ; and that, while we trust true Reli-
gion is increasing, it cannot be denied that Infidelity and Opposi-
tion to lawful authority, whether of God or man, is increasing like-
wise. And, especially, as regards our own Church, we cannot shut
our eyes to the fact, that she has many and powerful enemies, both
visible and invisible, and that wicked spirits and wicked men are
seeking to undermine and overthrow her. The thought of these
evils on all sides will naturally lead us to Him, who alone can pro-
tect us from them.
These remarks are written, in the hope that those who read them
will ask themselves honestly, whether they have not been guilty of
neglecting the proper observance of the Ember days ; and whether
the revival of the primitive custom of keeping them might not be
attended with a great national blessing ; whether it might not be
a means under God of averting the dangers which surround us.
Many are now lamenting that we have in some respects lost sight
of that " godly discipline," which the Church orders for the good of
her members. But ought we not to seek a restoration of what is
lost, as well as lament for it ; and seriously set ourselves to the
most effectual way of gaining what we need ^ And again, many
are crying out against the faults of the Church, but have any a
right to do so, till they themselves have tried every means in their
power of amending what they feel to be an evil ? And can we say,
that we have tried every means, as long as an Institution like that of
which I have been speaking, so edifying, and so likely to gain a
blessing, is so generally neglected ?
ft^* T/iese Tracts may be Jiad at TuRRiLL*Sf ^o. 250, Regent
Street, London.
W. KING, rniNTIiR, ST. CLEMKKT 8, OXFORU.
Dee. 13, 1833.] - {No. 15.
ON THE APOSTOLICAL SUCCESSION IN THE
ENGLISH CHURCH.
When Churchmen in England maintain the Apostolical
Commission of their Ministers, they are sometimes met with the
objection, that they cannot prove it without tracing their orders
back to the Church of Rome ; a position, indeed, which in a certain
sense is true. And hence it is argued, that they are reduced to
the dilemma, either of acknowledging they had no right to separate
from the Pope, or, on the other hand, of giving up the Ministerial
Succession altogether, and resting the claims of their Pastors on some
other ground ; in other words, that they are inconsistent in repro-
brating Popery, while they draw a line between their Ministers
and those of Dissenting Communions.
It is intended in the pages that follow, to reply to this supposed
difficulty ; but first, a few words shall be said, by way of preface,
on the doctrine itself, which we Churchmen advocate.
The Christian Church is a body consisting of Clergy and Laity ;
this is generally agreed upon, and may here be assumed. Now,
what we say is, that these two classes are distinguished from each
other, and united to each other, by the commandment of God Him-
self; that the Clergy have a commission from God Almighty
through regular succession from the Apostles, to preach the gospel,
administer the Sacraments, and guide the Church ; and, again, that
in consequence the people are bound to hear them with attention,
receive the Sacraments from their hands, and pay them all dutiful
obedience. I shall not prove this at length, for it has been done
by others, and indeed the common sense and understanding of
men, if left to themselves, would be quite sufficient in this case. I
do but lay before the reader the following considerations.
1 . We hold, with the Church in all ages, that, when our Lord,
after His resurrection, breathed on His Apostles, and said, " Receive
ye th© Holy Ghost, — as My Father hath sent Me, so send I you ; '*
B
He gave them the power of sending others with a divine commis-
sion, who in like manner should have the power of sending others,
and so on even unto the end ; and that our Lord promised His con-
tinual assistance to these Successors of the Apostles in this and all
other respects, when He said, " Lo I am with you," (that is with
you, and those who shall represent and succeed you,) " alway,
even unto the end of the world."
And, if it is plain that the Apostles left Successors after them, it is
equally plain that the Bishops are these Successors. For it is only
the Bishops who have ever been called by the title of Successors ;
and there has been actually a perpetual succession of these Bishops
in the Church, who alone were always esteemed to have the power
of sending other Ministers to preach and administer the Sacraments.
So that the proof of the doctrine seems to lie in a very small
space.
2. But, perhaps it may be as well to look at it in another point
of view. I suppose no man of common sense thinks himself
entitled to set about teaching religion, administering Baptism and
the Lord's Supper, and taking care of the souls of other people,
unless he has in some way been called to undertake the office.
Now, as religion is a business between every man's own conscience
and God Almighty, no one can have any right to interfere in the
religious concerns of another with the authority of a teacher, unless
he is able to shew, that God has in some way called and sent him
to do so. It is true, that men may as friends encounige and in-
struct each other with consent of both parties ; but this is some-
thing very different from the office of a Minister of religion, who is
entitled and called to exhort, rebuke, and rule, with all authority,
as well as love and humility.
You may observe that our Lord Himself did not teach the
Gospel, v/ithout proving most plainly that His Father had sent
Him. He aiKl His Apostles prove their divine commission by
miracles. As miracles, however, have long ago come to an end,
there must be some otlier way for a man to prove his right to be a
Minister of religion. And what other way can there possibly be,
except a regular call and ordination by those who have succeeded
to the Apostles ?
3. Further, you will observe, that all sects think it necessary that
their Ministers should be ordained by other Ministers. Now, if
this be the case, then the validity of ordination even with them
rests on a succession ; and is it not plain that they ought to trace
that succession to the Apostles ? Else, why are lliey ordained
at all ? And, any how, if their Ministers have a Commission, who
derive it from private men, much more do the Ministers of our
Church, who actually do derive it from the Apostles. Surely those
who dissent from the Church have invented an ordinance, as they
themselves must allow ; whereas Churchmen, whether rightly or
wrongly, still maintain their succession not to be an invention, but
to be GoD^s ordinance. If Dissenters say, that order requires
there should be some such succession, this is true, indeed, but still
it is only a testimony to the mercy of Christ, in having, as
Churchmen maintain, given us such a succession. And this is cdl
it shows ; it does nothing for them ; for, their succession, not pro-
fessing to come from God, has no power to restrain any fanatic
from setting up to preach of his own will, and a people with itch-
ing ears choosing for themselves a teacher. It does but witness to
a need, without supplying it.
4. I have now given some slight suggestions by way of
evidence for the doctrine of the Apostolical Succession, from Scrip-
ture, the nature of the case, and the conduct of Dissenters. Let
me add a word on the usage of the Primitive Church. We know
that the Succession of Bishops, and ordination from them, was the
invariable doctrine and rule of the early Christians. Is it not
utterly inconceivable, that this rule should have prevailed from the
first age, everywhere, and without exception, had it not been given
them by the Apostles ?
Cut here we are met by the objection, on which I propos-^i to
make a few remarks, that, though it is true there was a continual
Succession of pastors and teachers in the early Church who had a
divine commission, yet that no Protestants can have it ; that w^e
gave it up, when our communion ceased with Rome, in which
Church it still remains ; or, at least, that no Protestant can plead it
without condemning the Reformation itself, for that our own pre-
decessors then revolted and separated from those spiritual pastors,
who, according to our principles, then had the commission of
Jesus Christ.
Our reply to this is a flat denial of the alleged facts on which it
rests. The English Church did not revolt from those who in
that day had authority by succession from the Apostles. On the
contrary it is certain that the Bishops and Clergy in England and
Ireland remained the same as before the separation, and that it
was these, with the aid of the civil power, who delivered the Church
of those kingdoms from the yoke of Papal tyranny and usurpation,
while at the same time they gradually removed from the minds of
the people various superstitious opinions and practices which had
grown up during the middle ages, and which, though never
formally received by the judgment of the whole Church, were yet
very prevalent. I do not say the case might never arise, when it
became the duty of private individuals to take upon themselves the
office of protesting against and abjuring the heresies of a corrupt
Church. But such an extreme case it is unpleasant and unhealthy
to contemplate. All I say here is, that this was not the state of
things at the time of the Reformation. The Church then by its
proper rulers and officers reformed itself. There was no new
Church founded among us, but the rights and the true doctrines of
the Ancient existing Church were asserted and established.
In proof of this we need only look to the history of the times.
In the year 1534, the Bishops and Clergy of England assembled
in their respective Convocations of Canterbury and York, and
signed a declaration that the Pope or Bishop of Rome had no more
jurisdiction in this country by the word of God, than any other
foreign Bishop ; and tliey also agreed to those acts of tlie civil go-
vernment, which put an end to it among us*.
The people of England, then, in casting oti'the Pope, but obeyed
and concurred in the acts of their own spiritual Superiors, and com-
mitted no schism. Queen Mary, it is true, drove out after many
years the orthodox Bishops, and reduced our Church again under
the Bishop of Rome, but this submission was only exacted by
force, and in itself null and void ; and, moreover, in matter of fact
it lasted but a little while, for on the succession of Queen Elizabrth,
the true Successors of the Apostles in the English Church w( le
reinstated in their ancient rights. So, I repeat, there was no revolt,
in any part of these transactions, against those who had a commis-
sion from God ; for it was the Bishops and Clergy themselves, who
maintained the just rights of their Church.
B>it, it seems, the Pope has ever said, that our Bishops were bound
• \ i.i.(.olli.i, !. . Ill' p "1.
by the laws of God and the Church to obey him ; that they were
subject to him ; and that they had no right to separate from him,
and were guihy in doing so, and diat accordingly they have involved
the people of England in their guilt ; and, at all events, that they
cannot complain of their flock disobeying and deserting them, when
they have revolted from the Pope. Let us consider this point.
Now that there is not a word in Scripture about our duty to obey
the Pope, is quite clear. The Papists indeed say, that he is the
Successor of St. Peter ; and that therefore he is Head of all Bishops,
because St. Peter bore rule over the other Apostles. But though
the Bishop of Rome was often called the Successor of St. Peter in
the early Church, yet every other bishop had the same title. And
though it be true, that St. Peter was the foremost of the Apostles,
that does not prove he had any dominion over them. The eldest
brother in a family has certain privileges and a precedence, but he
has no power, over the younger branches of it. And so Rome has
ever had what is called the primacy of the Christian Churches ;
but it has not therefore any right to interfere in their internal ad-
ministration ; not more of a right, than an elder brother has to meddle
with his younger brother's household.
And this is plainly the state of matters between us and Rome,
in the judgment of the Ancient Church also, to which the Papists are
fond of appealing, and by which we are quite ready to stand or
fall. In early times, as is well known, all Christians thought sub-
stantially alike, and formed one great body all over the world,
called the Church Catholic, or Universal. This great body, con-
sisting of a vast number of separate Churches, with each of them
its own Bishop at its head, was divided into a number of portions
called Patriarchates ; these again into others called Provinces, and
these were made up of the separate Dioceses or Bishopricks. We
have among ourselves an instance of this last division in the Pro-
vinces of Canterbury and York, which constitute the English
Church, each of them consisting of a number of distinct Bishop-
ricks or Churches. The Head of a Province was called Arch-
bishop, as in the case of Canterbury and York ; the Bishops of
those two sees being, we know, not only Bishops with Dioceses
of their own, but having, over and above this, the place of
precedence among the Bishops in the same Province. In like
•nannijr, the Bishop at the head of a Patriarchate was called the
Patriarch, and had the place of honour and certain privileges over
all other Bishops within his own Patriarchate. Now, in the early
Christian Church there were four or five Patriarchates ; e. g. one
in the East, the Head of which was the Bishop of Antioch ; one in
Egypt, the Head of which was the Bishop of Alexandria ; and,
again, one in the West, the Head of which was the Bishop of
Rome. These Patriarchs, I say, were the Primates or head Bishops
of their respective Patriarchates ; and they had an order of pre-
cedence among themselves, Rome being the First of them all.
Thus the Bishop of Rome, being the first of the Patriarchs in
dignity, might be called the honorary Primate of all Christendom.
However, as time went on, the Bishop of Rome, not satisfied with
the honours which were readily conceded to him, attempted to gain
power over the whole Church. He seems to have been allowed the
privilege of arbitratmg in cases of appeal from other Patriarchates,
Jf, e. g. Alexandria and Antioch had a dispute, he was a proper
referee; or if the Bishops of those Churches were at any time un-
justly deprived of their sees, he was a fit person to interfere and
defeiKl them. But, I say, lie became ambitious, and attempted to
lord it over G»od's heritage. He interfered in the internal manage-
ment of other Patriarchates ; he appointed Bishops to sees, and
Clergy to parishes which were contained within them, and imposed
on them various religious and ecclesiastical usages illegally. And
doing so, surely he became a remarkable contrast to the Holy
Apostle, who, though inspired, and an universal Bishop, yet suf-
fered not himself to control the proceedings even of the Churches
he founded ; saying to the Corinthians, " not for that we have do-
minion over your faith, but are helpers of your joy ; for by faith
ye stand." 2 Cor. i. 24. This impressive declaration, which seems
to be intended almost as a prophetic warning against the times of
which we speak, was neglected by the Pope, who, among other
tyrannical proceedings, took upon him the control of the Churches
in Britain, and forbade us to reform our doctrine and u ages,
which he had no right at all to do. He had no right to do so,
because we were altogether independent of him ; the EiJ<;li.sli and
Irish Chui'cl»es, though in thii West, being exterior to his Patri-
archate. Here again, however, some explanation is necessary.
You must know, then, that from the first there were portions of
tlw ChiLsiiun world, which were not included iu any Pulriurcluite,
but were governed by themselves. Such were the Churches of
Cyprus, and such were the British Churches. This need not here he
proved ; it is confessed by Papists themselves. Now, it so hap-
pened, in the beginning of the 5th century, the Patriarch of An-
tioch, who was in the neighbourhood of Cyprus, attempted against
the Cyprian Churches, what the Pope has since attempted against
us; viz. took measures to reduce them under his don)inion. And,
as a sign of his authority over them, he claimed to consecrate their
Bishops. Upon which the Great Council of the wliole Christian
world assembled at Ephesus, A. D. 431. made the following decree,
which you will find is a defence of England and Ireland against
the Papacy, as well as of Cyprus against Antioch.
" An innovation upon the Rule of the Church and the Canons
of the Holy Fathers, such as to affect the general liberties of Chris-
tendom, has been reported to us by our venerable brother Rheginus,
and his fellow Bishops of Cyprus, Zeno,and Evagrius. Wherefore,
since public disorders call for extraordinary remedies, as being
more perilous, and whereas it is against ancient usage, that the
Bishop of Antioch should ordain in Cyprus, as has been proved to
us in this Council both in words and writing, by most orthodox
men. We therefore decree, that the Prelates of the Cyprian
Churches shall be suffered without let or hindrance to consecrate
Bishops by themselves; and moreover, that the same rule shall be
observed also in other dioceses and provinces every where, so that
no Bishop shall interfere in another province, which has not from
the very first been under himself and his predecessors ; and further,
that, if any one has so encroached and tyrannized, he must reHn-
quish his claim, that the Canons of the Fathers be not infringed,
nor the Priesthood be made an occasion and pretence for the pride of
worldly power, nor the least portion of that freedom unawares be
lost to us, which our Lord Jesus Christ, who bought the world's
freedom, vouchsafed to us, when He shed His own blood. Where-
fore it has seemed good to this Holy Ecumenical Council, that the
the rights of every province should be preserved pure and inviolate,
which have always belonged to it, aceording to the usage which has
ever obtained, each Metropolitan having full liberty to take a copy
of the acts for his own security. And, should any rule be adduced
repugnant to this decree, it is hereby repealed."
8
Here we have a remarkable parallel to the dispute between Rome
and us ; and we see what was the decision of the General Church
upon it. It will be observed, the decree is past /or all provinces in
all future timeSy as well as for the immediate exigency. Now this
is a plain refutation of the Romanists on their own principles.
The}/ profess to hold the Canons of the Primitive Church ; the very
line they take, is to declare the Church to be one and the same in
all ages. Here then they witness against themselves. The Pope
has encroached on the rights of other Churches, and violated
the Canon above cited. Herein is the difference between his
relation to us, and that of any civil Ruler, whose power was in
its origin illegally acquired. Doubtless we are bound to obey
the Monarch under whom we are born, even though his ancestor
were an usurper. Time legitimises a conquest. But this is not
the case in spiritual matters. The Churcb goes by Jixed laws ;
and this usurpation has all along been counter to one of her ac-
knowledged standing ordinances, founded on reasons of universal
application.
After the Canon above cited, it is almost superfluous to refer to
the celebrated rule of the First Nicene Council, A. D. 325, which,
in defending the rights of the Patriarchates, expresses the same
principle in all its simple force and majesty.
" Let the ancient usages prevail, which are received in Egypt,
Libya, and Pentapolis, relative to the authority of the Bishop of
Alexandria ; as they are observed in the case of the Bishop of
Rome. And so in Antioch too, and other provinces, let the pre-
rogatives of the Churches be preserved."
On this head of the subject, I will but notice, that, as the Council
of Ephesus controlled the ambition of Antioch, so in like manner
did St. Austin rebuke Rome itself for an incroachment of another
kind on the liberties of the African Church.
Bingham says,
" When Pope Zosimus and Celestine took upon ihem to receive
Appellants from the African Churches, and absolve those whom
they had condemned, St. Austin and all the African Churches
sharply remonstrated against this, as an irregular practice, violating
the Laws of unity, and the settled rules of ecclesiastical commerce;
which required, that no delinquent excommunicated in one Church
9
should be absolved in another, without giving satisfaction to his
own Church that censured him. And therefore, to put a stop to
this practice, and check the exorbitant power which Roman
Bishops assumed to themselves, they first made a Law in the
Council of Milevis, That no African Clerk should appeal to any
Church beyond sea, under pain of being excluded from commu-
nion in all the African Churches. And then, afterwards, meeting
in a general Synod, they dispatched letters to the Bishop of Rome,
to remind him how contrary this practice was to the Canons of
Nice, which ordered, That all controversies should be ended in the
nlaces where they arose, before a Council and the Metropolitan*."
Thus I have shown, that our Bishops, at the time of the Re-
formation, did but vindicate their ancient rights ; were but loyal,
grateful, and therefore jealous champions of the honour of the old
Fathers, and the sanctity of their institutions ; were but acting in
the magnanimous spirit of that Apostle, who bade us " stand fast
in the liberty wherewith Christ hath made us free." — For true
magnanimity consists in neither encroaching nor submitting to en-
croachment : in taking our rights as we find them, and using them ;
or rather in regarding them altogether as trusts, the responsibility
of which we cannot avoid. As the same Apostle says, " Let
every man abide in the same calling, wherein he is called.'* And,
if England and Ireland had a right to assert their freedom under
any circumstances, much more so, when the corruptions imposed
on them by Rome even made it a duty to do so.
I shall answer briefly one or two objections, and so brinsj these
remarks to an end.
L First, it may be said, that Rome has withdrawn our orders,
and excommunicated us ; therefore we cannot plead any longer
our Apostolical descent. Now I will not altogether deny, that a
Ministerial Body might become so plainly apostate, as to lose its
privilege of ordination. But, however this may be, it is a little too
hard to assume, as such an objection does, the very point in dis-
pute. When we are proved to be heretical in doctrine, then will
be the time to begin to consider, whether our heresy is of so
grievous a character as to invalidate our orders ; but, till then, we
may fairly and fearlessly maintain, that our Bishops are still in-
vested with the power of ordination.
* Bingh. Antiq.xvi. 1. § 14.
10
2. But it may be said, on the other hand, that, if we do. not
admit ourselves to be heretic, we necessarily must accuse the Ro-
manists of being such ; and that therefore, on our own ground, we
have really no valid orders, as having received them from an here-
tical Church. True, Rome is heretical now ; but she was not an
heretical Church in the primitive ages. She has apostatized, but
it was at the time of the Council of Trent Then it was that
the whole Roman Communion bound itself by a perpetual bond
and covenant to the cause of Antichrist *. But before that time,
grievous as were the corruptions in the Church, no individual
Bishop, Priest, or Deacon, was bound by oath to the maintenance
of themf. Extensively as they were spread, no Clergyman was
shackled with obligations which prevented his resisting them ; he
could but suffer persecution for so doing. He did not commit him-
self in one breath to two vows, to serve faithfully in the Ministry,
and yet to receive all the superstitions and impieties which human
perverseness had introduced into the most gracious and holiest of
God's gifts. On the contrary, we may say with the learned Dr.
Field, " that none of those points of false doctrine and error which
Romanists now maintain, and we condemn, were the doctrines of
the Church before the Reformation constantly delivered or generally
received by all them that were of it, but doubtfully broached, and
devised without all certain resolution, or factiously defended by
some certain only, who as a dangerous faction adulterated the
sincerity of the Christian verity, and brought the Church into
miserable bondage +.'* Accordingly, acknowledging and deploring
all the errors of the dark ages, yet we need not fear to maintain, that
after all they were but the errors of individuals, though of large
* The following is from the Life of Bernard Gilpin, vid. Wordsworth's Eccle-
siastical Biography, vol. iv. p. 94. " Mr. Gilpin would often say that tl»e
Churches of the Protestants were not able to give anyfirme and solid reason of
their sepcration besides this, to wit, that the Pope is Antichrist .... The Church
of Rome kept the rule of faith intire, untill that rule was changed and altered by
the Council of Trent, and from that time it seemed to him a matter of Pieces -
sitie to come out of the Church of Rome, that so that Church which is true and
called out from thence might follow the word of God But he did not these
things violently, but by degrees."
t The Creed of Pope Pius IV., in which every Roman Priest professes and
promises to maintain all the errors of Popery, was only imposed after the
Council of Trent.
X See Field on the ('hurch, Appendix to book iii. where he proves all this.
»See also Birkbeck's Prottslaut'b Evidence.
11
numbers of Christians ; and we may safely maintain, that they no
more interfere with the validity of the ordination received by our
Bishops from those who lived before the Reformation, than errors
of faith and conduct in a priest interfere with the grace of the
Sacraments received at his hands.
3. It may be said, that we throw blame on Luther, and some
of the foreign Reformers, who did act without the authority of their
Bishops. But we reply, that it has been always agreeable to the prin-
ciples of the Church, that, if a Bishop taught and upheld what was
contrary to the orthodox faith, the Clergy and people were not
bound to submit, but were obliged to maintain the true religion ;
and if excommunicated by such Bishops, they were never accounted
to be cut off from the Church. Luther and his associates upheld
the true doctrine of the Church ; and though it is not necessary
to defend every act of fallible men like them, yet we are fully
justified in maintaining, that their conduct generally in defending
the truth against the Romish party, even in opposition to their
spiritual rulers, was worthy of great praise. At the same time it
is impossible not to lament, that they did not take the first oppor-
tunity to place themselves under orthodox Bishops of the Aposto-
lical Succession. Nothing, as far as we can judge, was more
likely to have preserved them from that great decline of religion,
which has taken place on the Continent. .
OCf* These Tracts may be had at Turrjll*s, JVb. 250, Regent
Street, London. — ./Iny one is at liberty to reprint them.
W. KING, PRlNltR, ST. CLEMENT S, OXFORD.
Doc. 17, 1833.] [jYo, 16.
A D V E N T.
The name Advent, which means Coming, is given to the four
Sundays immediately before Christmas-day, the feast which cele-
brates our Lord's coming in the flesh to suffer for us. This season,
then, is set apart by the Church, in accordance with ancient and
venerable usage, in the first place, to prepare the minds of her
children, by holy meditation, for welcoming with more devout and
heartfelt joy that great day, the day of Christ's Nativity. But
her services at this solemn time are also directed to another object,
very closely connected with the former ; viz. to lead our thoughts
onward to that ^ecowc? coming of our Lord and Master " in His glo-
rious Majesty to judge the quick and the dead," which the Church
is still expecting and anxiously looking for. These two subjects
are very closely blended in the services of this season, as indeed
there is much naturally to unite them in our thoughts and feelings ;
for the promise of Christ's second coming is to us, what the hope
of His Jirst coming was to the Jews. And therefore, while we go
back in our thoughts to the time when Christ appeared in the
flesh, and to the state of the Jewish Church at that time, we must
apply all to the searching out of our own spirits, whether we are
like holy Simeon and Anna, and the faithful few, who " waited for
redemption in Jerusalem," or rather like the great mass of the
people, who thought only of worldly and temporal things, and so
rejected their King when He appeared among them. Let us here
examine, what help the Church will give us in comparing our own
privileges and condition with those of God's ancient people.
The Collects for the Sundays in Advent, those at least for the
first three Sundays, are very much formed upon the language of
the Epistles, with more or less reference to the Gospels. It will be
right, then, to look first to the Epistles, and from them try to learn,
how, as members of the Christian Church, we are to prepare for
the second awful coming of our Lord and Master.
1. We are awakened, then, in the Services of the first Sunday,
by the warning voice of an Apostle, that ** now it is high time to
awake out of sleep ;" that '* the night is far spent, — the day is at
hand ;" that we must therefore, without delay, " cast off the works
of darkness, and put on the armour of light." Just so the Jewish
Church was awakened by the voice of one crying in the wilder-
ness, " Prepare ye the way of the Lord ;" the message of John the
Baptist was the same as the Apostle's to us — " Repent ye, for the
kingdom of heaven is at hand.'* He was to " turn the heart of
the fathers to the children, and the disobedient to the wisdom of
the just ;" he was to be the Elias who was " to restore all things ;"
and accordingly the prophecy in which his mission was foretold,
after vehement rebukes and warnings to the Jewish people, con-
cluded with a solemn exhortation to them to " remember the law of
God's servant Moses, which he commanded in Horeb for all Israel,
with the statutes and the judgments."" (Mai. iv.) In like manner
St. Paul urges upon us the solemn Law which has been given to
the Christian Church, the " new commandment,'''* by which we shall
be tried, when the Messenger of the Covenant comes again to His
Temple. The Apostle has been giving many precepts of Chris-
tian practice, (ch. xii, xiii.,) but it seems as if he heard his Mas-
ter's voice, "Behold, I come quickly," and so the more anxiously
sounded in our ear the simple commandment which He left us, to
" love one another." " He that loveth another, hzih fulfilled the
Law. Love is the fulfilling of the Law. And that, knowing the
time ; the day is at hand ; let us therefore walk honestly as in the
day, not in strife and envying. But put ye on the Lord Jesus
Christ." And now, having seen and felt what Christ will
seek for, when He comes into His temple, we may profit duly by
the awful lesson which we learn in the Gospel. The Jews had
long been looking impatiently for the promised Deliverer ; (Mai. ii.
17. iii. 1.) and when they saw Him riding into Jerusalem as the
Prophet had foretold, they cried, saying, '* Hosanna to the Son of
David, Blessed is He that cometh in the name of the Lord ; Ho-
sanna in the highest !" Meanwhile, what were the thoughts of the
" meek and lowly" King? His forerunner had been despised, the
Law of Moses had not been " remembered," the hearts of the fa-
thers were not turned to the children, nor the hearts of the children
to the fathers ; — and He was now coming to " smite with a curse."
(Mai. iv. 6.) And when He came near, He beheld the city and wept
over it ; He went into the temple, and cast out the buyers and the
selle'-s and the money changers, as a type and signal of that still
more fearful clearing of His Temple, when He laid Jerusalem even
with the ground, and her children within her, and gave the privi-
leo-es of His chosen to the Gentile world. Such fearful vengeance
was taken of those who " refused Him that spake on earth ;" how
then " shall we escape if we turn away from Him that speaketh
from heaven ?" — we, who have " received the kingdom which
cannot be moved ;" who are come not to Horeb, but unto Mount
Sion^ " unto the city of the living God, the heavenly Jernsalem.^*
Surely it becomes us to listen to the affectionate warnings of the
Church, as she awakens us from our slumber, and recounts our
high duties and our inestimable privileges.
2. In the services of the Second Sunday we have the first great
privilege of the Church brought before us, viz. that in the Church
we have preserved to us those Holy Scriptures, in which is set be-
fore us " the blessed hope of everlasting life." *' The promises
made to the fathers" have now been fulfilled ; and as they " through
patience and comfort of the Scriptures" had " hope" of Christ's
first coming, and through Him of life and immortality, so we,
having the same sure word of prophecy, may look onward to the
day of the Church's final redemption, and anticipating that coming
of Christ's kingdom for which we daily pray, and that " life ever-
lasting," in which we daily profess our belief, may " abound in
hope through the power of the Holy Ghost." Meanwhile the in-
fluence which Holy Scripture is intended to have upon the Chris-
tian Church, is strikingly put before us in the context of the Epistle.
St. Paul has been enforcing the duty of mutual forbearance by the
argument of Christ's example ; " for even Christ pleased not
Himself. . . . Now the God of patience and consolation grant you to
be like-minded one towards another, according to Christ Jesus;
that ye may with one mind and one mouth glorify God, even the
Father of our Lord Jesus Christ. AVherefore receive ' ye one
another, as Christ also received us, to the glory of God.' " The
faith of the Holy Catholic Church, grounded upon God's " Holy-
Word," is the bond -of unity ; a link which so binds together the
congregation of the faithful every where, that there is but " one
body and one spirit." And in that Christian Temple the worship-
pers so speak " as one, to make one sound to be heard in praising
and thanking the Lord,"— the " Holy, Holy, Holy Lord God of
Sabaoth;" — that " the house is filled with a cloud," the special
presence of the Great Author of peace and Lover of Concord, " the
Father of our Lord Jesus Christ, our only Saviour, the Prince
of peace *." And when we recollect the deep and earnest tones
of Christ's last solemn prayer before He suffered, that the Church
might be one in itself and in Him through the faith which He had
o-iven it ; and when again we remember, that the sentence of His
judgment-seat, when He shall come the second time in His glory,
will be grounded on the relation between Himself as the Head of
the Church, and His brethren as its members, — a relation so close,
that what has been done unto them. He considers as done unto
Him ; and what has been denied to them, as denied to Him ;
(St. Matth. XXV.) we shall surely return with a feeling of deeper
humiliation to the Church's Advent Prayer, that we may have
" grace to cast off the works of darkness, and to put on the armour
of light ;" that so, when " He shall come again in His glorious
Majesty to judge the quick and the dead," those Holy Scriptures,
which were given to His Church for our learning, may not rise up
in judgment against us for our neglect of that new and great com-
mandment, the observance of which was to be the distinctive cha-
racteristic of His disciples.
3. But fresh privileges and responsibilities are brought before us
in the services of the Third Sunday in Advent. For we have in
the Church not merely " Holy Scriptures written for our learn-
ing," but Ministers of Christ and Stewards of the mysteries of
God," sent to prepare and make ready the way for His second
coming, that we may then be found an acceptable people in His
sight. We might have been left to derive from Scripture by our
own unaided efforts its rich and glorious contents " for doctrine,
for reproof, for correction, for instruction in righteousness ;" but
our merciful Father has dealt otherwise with His Church under
each dispensation. For the Baptist, who heralded Christ at His
coming, though " more than a prophet," was but the successor of a
" goodly company," whom God had raised up from time to time
* I'raycr for Unity.
to vindicate the Law and to foreshew the Gospel. " But he that is
least in the kingdom of God is greater than he." The prophet of
the ancient Church had for his main office to enforce the Law, to
shew God's people their transgression and their sin ; if he spoke
of the Gospel, it was in prospect only, and seen afar off. The
Messengers sent to us are a " Ministry of reconciliation," Ministers
and Stewards of the mysteries of redemption, with power and com-
mandment, as ambassadors of Christ, to declare and pronomice
to God's people, being penitent, the blessed tidings of forgiveness,
and in the preaching of His word and the distribution of His sacra-
ments to convey and apply its benefits to each individual member of
Christ's body. And does not this great blessing entail upon us
a heavy responsibility ? Let us learn from the Church how such
a gift should be received ; she instructs us in the words of St.
Paul's admonition to the proud and schismatical Church of Corinth.
The Apostle bids them look upon himself and his fellow-labourers
as Ministers of Christ, responsible to their own Master, and to be
judged by Him alone ; as men who thought it a very small thing
that even their own consciences acquitted them, or that in man's
judgment they were preferred and made the head of a party ; who
were Stewards, and therefore required to be faithful to Him who
gave them their commission ; and who sought to have *' praise'*
not of man but " of God," in that solemn day of His appearing,
when He should " bring to light the hidden things of darkness and
make manifest the counsels of the heart." And if we had imbibed
more deeply St. Paul's spirit, we should less resemble than, (it is
to be feared,) ^we sometimes do, the contentious Corinthians, or the
multitudes who flocked to the wilderness to the Baptist's preach-
ing, as if it had been some spectacle for idle curiosity. (Matt, xi.)
Wisdom would be justified of all her children, even in our judg-
ment ; we should see them all to be Ministers and Ambassadors of
God, and our commendations and censures would be turned into
prayers on their behalf, such as the Church has taught us, that like
the Baptist they " may likewise so prepare and make ready the
way of Christ, by turning the hearts of the disobedient to the
wisdom of the just, that at His second coming to judge the world, we
may be found an acceptable people in His sight." And in this
way too, as well as in faith in the inspired Word, we should pro-
mote the fulfilment of Christ's commandment of love ; for it was
for this purpose that He has commissioned the Ministers and
Stewards of His word and sacraments. St. Paul tells us, " He
gave some, apostles ; and some, prophets ; and some, evangelists ;
and some, pastors and teachers; for the perfecting of the
saintSy for the work of the ministry, for the edifying of the body
of Christ ; till we all come in the unity of faith and of the know-
ledge of the Son of God unto a perfect man, unto the measure of
the stature of the fulness of Christ ; that we henceforth be no
more children, tossed to and fro, and carried about with every
wind of doctrine, but, speaking the truth in love, may grow up
unto Him in all things which is the Head, even Christ ; from
whom the whole body, fitly joined together and compacted by that
which every joint supplieth, according to the effectual working in
the measure of every part, maketh increase of the body unto the
edifying of itself in love." (Eph. iv. 11 — 16.)
4. And now, having reviewed the privileges with which we are
favoured in Christ's Holy Church, until His coming again, we are
solemnly warned in the Epistle of the fourth Sunday, as before in
that of the first, of His near approach ; " The Lord is at hand.'*
And if we indeed lived answerably to our privileges as members of
Christ's Church and household, we should be able to await the fulfil-
ment of the promise in the spirit of calm confidence and joy, which
St. Paul describes in the verses that follow ; *' the peace of God which
passeth all understanding," *' keeping our hearts and minds by
Christ Jesus." The passage which is chosen for the Gospel, places
us at the point of time when Christ was on the eve of appearing
as " the Lamb of God which taketh away the sin of the world." He
had been baptized, and was now returning from the wilderness ; for
it was " the next day," we read, that the Baptist pointed Him out
to the notice of His disciples. He was already standing among
them, though they knew Him not, ready to baptize them with the
Holy Ghost and with fire. And so now, in these latter days,
the Heralds of Christ's second coming are warning the people
that He is at hand, and like the Baptist, referring to the Scripture
for a proof that they are duly commissioned to prepare His way
before Him. Like Him they tell the Church of a '* salvation ready
to be revealed," of ** times of refreshing" to come " from the
presence of the Lord," of times " of the restitution of all things,"
and of the more glorious establishment of Christ's kingdom ; and in
earnest looking for the promise, they offer up the prayer of the Church
that God would be pleased to raise up His power and come among
us, and with great might succour us. But, while we hope for the
promise, we must not forget the threatening ; the Baptist spoke of
Christ's coming with His fan in His hand, and of the separation
which He would make between the chaff and the wheat ; (comp.
Mai. iv. ;) but what were the days of vengeance upon the Jewish
Church compared with those which we must expect, when the time
is at length come that judgment must begin at the house of God,
and the heavenly Reaper thrusts in His sharp sickle and reaps the
earth ? " The Lord, whom ye seek, shall suddenly come to His
temple ; behold He shall come, saith the Lord of Hosts ; but
who may abide the day of His coming, and who shall stand when
He appeareth ?" We find that when Jesus was coming nigh to
Jerusalem, on the day of His triumphant entry, because they
thought that the kingdom of God should immediately appear. He
added and spake a parable ; it was the parable of the talents.
(Luke xix.) And so, when we are disposed to indulge in bright
anticipations of coming glory to the Church, let us rather turn our
thoughts inward to our own individual privileges and individual
responsibility, remembering that the kingdom of God is within us,
and that to whomsoever much is given, of him will be much
required. And especially let us remember that among the gifts
given to us, for which we must give account, are, the New Com-
mandment of love, the Inspired Word of God, written for our
learning, and His duly appointed Ministers sent before Him to pre-
pare us for His coming.
C^ These Tracts may be had at Turrill's, No. 250, Regent
Street, London.
KINO, PRINTER, ST. CI.EMKNTS, OXFOItD.
Dec. 20, IS33.] l^o 17.
THE MINISTERIAL COMMISSION
A TRUST FROM CHRIST FOR THE BENEFIT OF HIS PEOPLE.
It will be acknowledged by all who have followed the Jewish
Church through her days of suffering, and who have learnt the
deep feeling of our own impressive Litany, that the main strength of
the Church of God, in her times of trial and danger, is in the
lowliness of her humiliation before her heavenly Guardian, for her
many imperfections and sins. But there is another element of her
strength, which, it is to be feared, is sometimes forgotten, though
not less essential to her character ; I mean, her firm and unshaken
reliance upon the promises of God made to her. Thus in Daniel's
prayer there are the most heart-broken confessions of sin in the
name of his Church and people ; but, at the same time, there is
throughout a stedfast hope of God's mercy, as pledged to His holy-
city and temple. " O Lord, righteousness belongeth unto Thee,
but unto us confusion of face, as at this day ; to our kings, to our
princes, and to our fathers, because we have sinned against Thee."
" O Lord, according to all Thy righteousness, I beseech Thee,
let thine anger and thy fury be turned away from Thy city Jeru-
salem, Thy holy mountain ; because for our sins, and for the
iniquities of our fathers, Jerusalem and Thy people are become a
reproach to all that are about us. 0 Lord, hear ; O Lord, for-
give ; 0 Lord, hearken and do ; defer not, for Thine own sake,
O my God: for Thy city and Thy people are called by Thy
Kame.'*'' It can scarcely be necessary to remind the members of
our own Church, how beautifully the close of her Litany breathes
the spirit of Daniel's prayer ; how, in the midst of reiterated sup-
plications for God's forgiveness and mercy, now addressed more
especially to the Son, now to the Father, now to every Person of
the Blessed and Holy Trinity, now in the prevailing words which
Christ Himself has taught us; supplications so deeply expressive
of " the sighing of a contrite heart, the desire of such as be sorrow-
fnl," — there still break in a gleam of faith and hope in the memory of
the noble works which we have heard with our ears, and our
Fathers have declared unto us, a strong yet humble confidence,
that God will yet again arise and help us, and deliver us for His
Name's sake, and for His Honour.
Now this is a point which it is of great importance to have strongly
impressed upon our minds ; because it is to be feared, that there
are many of our brethren in the present day, who allow the
thoughts of present and past transgressions, of our own sins, and
those of our Fathers, to banish entirely the remembrance of the
glorious promises and privileges which belong to us. They see so
much neglected, and so much to be done, that they think it would
become us each to work in lonely humiliation, " in fear and in
much trembhng," instead of endeavouring to magnify our office,
and cheer one another with the songs of Zion. Now, I would ask,
if this notion exist in any of our brethren, whether, under the
semblance of good, it does not argue something of mistaken feeling,
and that in more than one essential point.
1. Does not this opinion seem to imply the supposition that
the dignity conferred on the Ministerial Office is something given
for the exaltation of the Clergy, and not for the benefit of the
people ? as if there were a different interest in the two orders,
and, in maintaining their Divine appointment, the Clei^y would
make themselves " Icwds over God's heritage ?" I do not now
enter upon the point, that to magnify the office is not necessarily to
exalt the individual who bears it ; nay, that the thought which
will most deeply humble the individual, most oppress him with the
overwhelming sense of his own insufficiency, is the consciousness
** into how high a dignity, and to how weighty an office and charge"
he has been called ; an office " of such excellency, and of so great
difficulty." I would now rather ask, for whose benefit this high
and sacred Office has been instituted ? For the Clergy, or for the
people ? The Apostle will decide this point : " He gave some.
Apostles; and some. Prophets; and some. Evangelists ; and some.
Pastors and Teachers ; for the perfecting of the saintSy for the work
of the ministry, for the edifying of the body of Christ.*' (Eph. iv.)
" All things are yours, whether Paul, or ApoUos, or Cephas.'*
(1 Cor. iii.) And this, it should be well observed, the Apostle says
on purpose to put an end to that exaltation of individuals, which the
Church of Corinth had fallen into from forgetting that their pastors
and teachers were all " Ministers of Christ ;" Ministers by whom
they beheved " even as the Lord gave to every man.^' And so
again to the same Church, and in reference to the same subject, St.
Paul says, " All things are /or your sakes, that the abundant grace
might, through the thanksgiving of many, redound to the glory of
God." (Cor. ii. 15.) Scripture then is express upon this point,
that whatever power and grace Christ has given to His Ministers,
He has given them for the good of His people, and the glory of
His heavenly Father. And do not our own understandings and
consciences bear witness to the same truth ? For what is our com-
mission ? Is it not a " Ministry of reconcihation ?" — " to wit,
that God was in Christ, reconciling the world unto Himself;" and
hath committed to us the proclamation of the pardon ? Let us put
the case on which the Apostle's language is founded ; the case, I
mean, of people in rebellion against their Sovereign, visited with the
news that their King is willing, nay, even anxiously desirous to give
them forgiveness and favour. In such a case, would not the first
question be, what authority does this report go upon ? who are the
persons who bring it ? is it merely a matter of their individual
belief, or are they duly authorized and commissioned from the
Court ? are they come as volunteers, or have they been sent by
their Master ? " Now then we are Ambassadors for Christ ;^^
we are sent to " bring good tidings and to publish peaee,^^ " to
preach deliverance to the captives, and the opening of the prison
to them that are bound ;" and, if we allow our commission to be
questioned, nay, if we do not most unequivocally and prominently
assert it, whom are we robbing ? not ourselves of honour, but the
people, to whom we are sent, of the blessedness and joy of know-
ing, that God " desireth not the death of a sinner, but rather that
he should turn from his wickedness and live ;" and that, in token
of this desire, He " hath given power and commandment to His
Ministers to declare and pronounce to His people, being penitent,
the absolution and remission of their sins." We are sent to preach
good tidings unto the meek, to bind up the broken-hearted, to com-
fort all that mourn ; and it is the meek, and the broken-hearted,
and the mourners, which will feel the loss, if our blessed Office be
set at nought, or disregarded. Let us well consider this point.
There is a humble and fearful member of Christ's flock, who
desires to strengthen and refresh his soul by the Body and Blood of
Christ; but he cannot quit his own conscience; he requires
farther comfort and counsel. Surely it is to his comfort, that there
is a duly commissioned Minister of God's Word at hand ; to whom
he may come and open his grief, and receive the benefit of the
sentence of God's pardon, and so prepare himself to approach the
holy Table " with a full trust in God's mercy, and with a quiet
conscience;" and so draw near with faith, and take that holy
Sacrament to his comfort. And then, again, when he lieth sick
upon his bed, does not his Saviour " make all his bed in his sick-
ness,'* when he sends His Minister to him, to receive the confession
of his sins, and to relieve his conscience of the " weighty" things
which press it down ; and then, (" if he humbly and heartily desire
it,") by virtue of the power which He has left to His Church, as-
sures him of the pardon of his sins, that so, as his sufferings abound,
his consolation also may abound through Christ; and as his
outward man perisheth, the inward man may be renewed day by
day. How then ought we to look upon the power which has been
given us by Christ, but as a sacred treasure, of which we are
Ministers and Stewards, which it is our duty to guard for the sake
of His little ones; for whose edification (2 Cor. xiii. 10.) the Lord
Himself has left the powers with His Church. And if we suffer it
to be lost to the Christian Church, how shall we answer it, not
merely to those who might now rejoice in its holy comfort, but to
those also that are to come after us ? " For the promise is unto
you and to your children, and unto all that are afar oflT, even as
many as the Lord our God shall call."
2. But if we are thus bound by our duty to the Christian flock,
are we not also still more solemnly bound by our obligation to its
Chief Shepherd, and Bishop } For we are Ministers of Christ
and Stewards of the mysteries of God ;" and " in Stewards it is
fc^quired that a man be found faithful." It becomes us, therefore,
well to consider and ask, what is the full amount of the riches
which have been committed to our care ; what is the height and
depth of the Mysteries which have been entrusted to our keeping ;
for we serve a Master who will strictly require at our hands every
talent which He has left with us, and rigorously examine whether
we have been afraid and hid it in a napkin, or have diUgently put
it out to usury and turned it to full account. Let us turn our
thoughts again to the representation, which St. Paul gives us, of our
character and caUing. " We are Ambassadors for Christ." Now
what should we think of the Ambassador of an earthly King, who
when he came among the people to whom he was sent, should
seem to regard it as a matter of slight importance, whether he were
indeed commissioned or not, or seem willing to conceal the full
powers with which he was vested, and speak only as an indivi-
dual ? Would this be to be faithful to him that appointed him ?
would his Master own him as a good and faithful servant ? And
if we are Ambassadors for Christ, His " deputies for the reducing
of man to the obedience of God,'* we must follow the example
which our Master has set us, and, as he was, so must we be in this
world. For He has Himself declared to us, " as My Father hath
sent Me, even so send I you*." How then did Christ fulfil the
office which the Father had committed to Him ? Let us look to
His discourses as recorded in St. John's Gospel, and to the so'emn
prayer with which He concluded His earthly Ministry. We there
find Him again and again proclaiming that He had been sent from
the Father ; it was with this in view He prayed so earnestly for
the unity and holiness of His Church, that the world might believe
that the Father had sent Him ; it was because His chosen disci-
ples had believed that the Father had sent Him, that He poured
forth such fervent thanksgivings on their behalf f. " I am not
come of Myself, but He sent ilfe." " I have not spoken of Myself,
but the Father which sent Me, He gave Me a commandment,
what I should say and what I should speak." " They have
known that all things are of Thee ; they have known that I came
out from Thee; they have believed that Thou didst send MeX:''
Thus did Christ stand in the midst of His generation as an Apos-
tle, as one sent from God ; and so must His deputies likewise
stand among their brethren ; as men sent to a rebellious house,
whether they will hear or whether they will forbear, speaking with
* Comp. St. John xvii. 18. " As Thou hast sent Me into the world, so have I
also sent them into tlie world "
t St. John xvii. 8.21, 23. 25. X Ibid. xii. 49,50. Comp. xiv. 10,24.
vjd. also our Lord's remarkable words, ibid. v. 31. 43.
authority, " as though God did beseech you by uSf we pray you in
Christ'' s stead, be ye reconciled unto God." And if we are
asked by what authority we speak, and who gave us this authority,
we have our credentials at hand ; " whose soever sins ye remit, they
are remitted, and whose soever sins ye retain, they are retained.'*
" Verily I say unto you, whatsoever ye shall bind on earth sh-iU
be bound in heaven ; and whatsoever ye shall loose on earth shall
be loosed in heaven." " He that heareth you, heareth Me ; and
he that despiseth you, despiseth Me ; and he that despiseth Me,
despiseth Him that sent Me." (Vid. St. Matth. xviii. St. Luke x.
St. John XX.)
If ever, then, we are tempted to be ashamed of Christ and of
His words, or to allow His high and heavenly mission to be thought
lightly of in the person of His Deputies and Ministers, let us re-
member, that it is no matter of personal consideration, that two
sacred interests are involved, the glory of God and the edifying
of His people. Let us remember that, as Christ received of the
Father " a commandment," so we too have received a command-
ment from Him, the " commandment*' as well as the " power" to
declare to His people the message of forgiveness ; that Christ has
commanded us to teach all nations to observe whatsoever He has
commanded us, and then He will be with us alway, even to the
end of the world. And above all, let us not be silenced by the
sense of past unworthiness and neglect, whether in ourselves indi-
vidually, or in the Church at large ; this would be but to add sin
to sin. Rather, seeing we have this Ministry, this glorious mini-
stration of righteousness, (2 Cor. iv. 1. comp. ch. iii.), let us not
faint, but strive how we may shew ourselves " dutiful and thankful
to that Lord who hath placed us in so high a dignity." The
world would fain silence our glorying, and would have Christ
rebuke His disciples, but let us not be ashamed of the good con-
fession ; for with such powers and graces, given to us by Christ
Himself, as Ambassadors for Him, and Workers together with God,
if we should hold our peace, the very stones would immediately
cry out.
CCt* TJiese Tracts may be had at Turrill's^ JVb. 250, Regent
Street, London,
W. KING, I'BINTtR, 6T. CLEMENt's, UXFORX).
Dee. 21, 1833.] [No. \S.— Price 5d.
THOUGHTS
ON THE BENEFITS OF THE SYSTEM OF FASTING.
KXJOINKD BY OUR CHLRCFI.
To a person but little accustomed to observe any stated Fasts*
the directions given by our Church on this subject, would probably
occasion two very opposite feelings. On the one hand, he would
be struck by the practical character and thoughtful ness evinced by
some of the regulations ; on the other, he would probably feel re-
pelled by the number of days, and the variety of occasions, which
the Church has appointed so to be hallowed. Most Christians, who
really loved their Saviour, (unless prevented by the habits of early
education,) would probably see something appropriate and affection-
ate in the selection of the Friday, for a weekly commemoration of
their Saviour's sufferings, and of humiliation for their own sins,
which caused them ; or, at all events, they would feel that there was
some thoughtfulness in the direction annexed, that this weekly Fast
should not interfere with the Christian joyousness brought back by the
Festival of their Lord's Nativity, when these should in the cycle of
years coincide. Again, if they should fail to appreciate the wisdom
of appointing certain days to be kept sacred in memory of the holy
men who left all to follow Christ, and consequently should be rather
deterred than attracted, by observing that many of these days were
ushered in by a preceding Fast ; still they would hardly fail to be
struck by the provision, that this previous Fast should not interfere
with the Christian's weekly Festival of his Lord's Resurrection, but
that " if any of these Feast-days should fall upon a Monday, then
the Fast-day should be kept on die Saturday, not upon the Sunday
next before it." i Again, he must observe, that during certain
periods of the Church's year, which are supposed to be times of
' See Tables prefixed to the Common Prayer-book.
especial joy to the Christian, those, namely, following the Nativity
and the Resurrection, these preparatory Fasts are altogether omitted.
Some or other of these regulations would probably strike most
thouorhtful minds, as instances of consideration and reflection in
those who formed them. The Clergy more especially would ap-
preciate, abstractedly at least, the imitation of the Apostolic practice
of Fasting, when any are to be ordained to any holy function in the
Church; and some probably will feel mournfully, that if the
Church were now more uniformly to observe those acts of Fasting
and Prayer, which were thought needful, before even Paul and
Barnabas^ were separated for God's work, we should have more
reasonable grounds to hope, that many of our Clergy would be
filled with the spirit of Barnabas and Paul.
On the other hand, it is naturally to be expected, that one not
accustomed to any outward restraint in this matter, would feel
indisposed to ordinances so detailed ; that, although he could recon-
cile to himself the one or the other of these observances, which
most recommended themselves to his Christian feelings, he would
think the whole a burthensome and minute ceremonial, perhaps
unbefitting a spiritual worship, and interfering with the liberty,
wherewith Christ has made him free. This is very natural ; for
we are by nature averse to restraint, and the abuse of some maxims
of Protestantism, such as the " right of private judgment," has
made us yet more so : we are reluctant to yield to an unreasoning
authority, and to submit our wills, when our reason has not first
been convinced ; and the prevailing maxims of the day have
strengthened this reluctance : we have been accustomed to do,
** every one that which was right in his own eyes," and are jealous
of any authority, except that of the direct injunctions of the Bible :
we have, I fear also, so untruly spiritualized our religion, that we have
almost lost sight of that part of it, which is adapted to us, as being
yet in the flesh : in our zeal for the blessed truths of the cross of
CHRiST,and of our sanctification by the Holy Spirit, we have begun
insensibly to disparage other truths, which bring us less immediately
into intercourse with God, to neglect the means and ordinances,
which touch not upon the very centre of our faith.
The practical system of the Church is altogether at variance with
» Arts xiii. 2—4. iv.23.
3
that which even pious Christians in these days have permitted
themselves to adopt; much which she has recommended or en-
joined would now be looked upon as formalism, or outward service :
in our just fear of a lifeless formalism, we have forgotten that every
Christian feeling must have its appropriate vehicle of expression ;
that the most exalted acts of Christian devotion, that our closest
union with our Saviour, is dependant upon certain forms ; that the
existence of forms does not constitute formalism ; that where the
Spirit of Christ is, there the existence of forms serves only to give
regularity to the expression, to chasten what there might yet remain
of too individual feehng, to consolidate the yet divided members
*' in the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fulness
of Christ/'
Yet, as in every case in which the current of prevailing opinions,
either in faith or practice, has for some time set in one direction,
there have not been wanting indications, that Christians have felt
their system incomplete ; that there was something in the tranquil
piety of former days, which they would gladly incorporate into the
zealous excitement of the present ; that although religion is in one
sense strictly individual, yet in the means by which it is kept alive,
it is essentially expansive and social ; that the only error here to
be avoided, is a reliance upon forms ; that the forms themselves,
as soon as they are employed to realize things eternal, and to
cherish their communion with their Saviour, become again spi-
ritual and edifjring.
It is accordingly remarkable in the present day to observe, in
how many cases individuals have been led back by their own
Christian experience to observances, in some respect similar to those
which the Church had before suggested and provided for them. In
the more advanced period of their Christian course, or amid the
respite from the unceasing circle of active duty, which God has
granted them through an interval of sickness, they have seen the
value of those rites, the scrupulous adherence to which they once
regarded as signs of lifelessness. In either case they would wil-
lingly own, that the union provided by the Church is not only
more ordered, and less liable to exception, tlian one which indivi-
duals could frame ; but also, that, as being more comprehensive, it
would more effectively realize their objects.
It is granted, then, that the proportion of the Fast Days enjoined
by the Church will, to persons unaccustomed to observe them, ap-
pear over-large, and the variety of the occasions for which they
are adapted, over-minute and arbitrary. The question however oc-
curs, whether we ought to be influenced by such considerations to
reject the entire system, or whether we ought not rather to be
moved by the indications of a practical character evinced in some
regulations, to make the trial of those, whose benefit we do not at
present discern. Now it would seem plain that, in a practical
matter, he who from the traces of wisdom or thoughtfulness in one
regulation should infer the probable wisdom and reasonableness
of others emanating from the same source, would act more wisely
than one, who, on account of the apparent unreasonableness and
superfluity of some provisions, should proceed to condemn the
whole. For in practical matters, the great test of the expediency
of any habit, for which we have not direct divine authority, is ex-
perience : they only who have tried a line of conduct, or narrowly
watched its effects upon others, can speak with certainty as to its
result. Of all the lesser courses of action, which tend so power-
fully to form our moral habits, it would be impossible, probably,
for one who had not tried their effect, to predict certainly what
that effect would be ; or if we could guess the nature of the effect,
certainly we should not be able to foresee its degree and amount.
With the exception of gross and flagrant sins, whose character and
wages we know from authority, there is probably no one line of
action, with regard to which we might not beforehand prove very
plausibly to ourselves, that it would not have the effects, to which
it is in fact tending, and which we afterwards perceive to have
been its natural results. Yet such abstract reasonings about the
possibilities or tendencies of things would not be listened to in any
other case. When sick, men eagerly listen to the means, however
improbable, by which any disease, resembling their own, was re-
moved. Be it a poison, which they are bidden to take, yet if it be
proved satisfactorily that, in cases like their own, that poison has
been the messenger of health, they would not hesitate. They would
listen to no abstract reasonings, that it was improbable that what
had been an instrument of death could be their life ; they would
look to those, whom it had restored to health, and would do the
like. The sight of one person, undeniably raised from death to
life, would affect men more than any a priori demonstration that the
medicine wa? pernicious or deadly. Much more then, since this
medicine has been recommended to us by the great Physician of
our souls ; since it has been beneficial, wherever it has not been
substituted for all other means of restoring or maintaining our spi-
ritual health. The only question is, — ^not whether Fasting be in itself
beneficial, but — whether certain regulations concerning it tend to
promote or to diminish its efficacy ; and in this case, the testimony
of those who have proved their value, is manifestly of primary
importance ; the preconceived opinions of such as have not tried
them, are but mere presumptions. If then either in the regulations
or the histories of those holy men, through whom these recom-
mendations have become part of the system of our Church, we
find indications that they themselves knew from experience the
value of what they recommended, we have evidence of the value
of their advice, which we may not, without peril of injury to our
souls, neglect.
It was in part, by some such process as the preceding, that the
writer of these pages was led to consider what one may be allowed
to term the less solemn Fasts of the Church, those which Christians
now ordinarily pay less regard to ; for Ihe first day of Lent, and the
annual commemoration of our Saviour's sufferings, are, I suppose,
still very commonly observed. As the history of every mind is,
under some modifications, the mirror of many others, it may to
some be useful to see by what course of reflection or experience
an individual was brought to feel the value of the regulations of
the Church in this respect.
It will perhaps to some seem strange to find placed among the
foremost of these advantages, the Protection thereby afforded —
protection against one's self; protection against the habits and cus-
toms of the world, which sorely let and hinder one in systematically
pursuing what one imagines might be beneficial. I speak not of
course of any known duty ; in that case the opinion or practice or
invitations of the world were nothing ; but with regard to those in-
definite duties or disciplines, which one thinks may be performed as
well at one period as at another, and which, on that very account,
are frequently not performed at all, or at best occasionally only,
and superficially. No thoughtful Christian will doubt of the pro-
priety and duty of fasting, whatever he may understand by the
term. " The bridegroom is taken away from us, and so we must
fast in these days :" ' our Blessed Saviour has given us instructions
how we ought to fast,^ and therefore imphed that His disciples
would fast: the Apostles were "in fastings often :"' in fastings, "^
as well as in sufferings for the Gospel, or by pureness, by know-
ledge, by all the graces which the Holy Ghost imparted, they ap-
proved themselves the Ministers of God. " Our Lord and Sa-
viour," says Hooker,5 " would not teach the manner of doing,
much less propose a reward for doing that which were not both
holy and acceptable in God's sight.'* And yet, after all the allow-
ances which can be made for that fasting, which is known to our
Father only who seeth in secret, one cannot conceal from one's
self that this duty is in these days very inadequately practised.
It is, in fact, a truth almost proverbial, that a duty which may be
performed at any time, is in great risk of being neglected at all
times. The early Christians felt this, and appointed the days of
our Blessed Saviour's crucifixion and murder, the Wednesday and
Friday of each week," to be days of fasting and especial humilia-
tion. Those days, in which especially the bridegroom was taken
away, the days, namely, in which He was crucified and lay in the
grave, were besides early consecrated as Fasts by the widowed
Church. Nor was it because they were in perils, which we are
spared ; because they were in deaths oft, that they practised or
needed this discipline. Quite the reverse. Their whole life was
a Fast, a death to this world, a realizing of things invisible. It was
when dangers began to mitigate, when Christianity became, (as
far as the world was concerned,) an easy profession, it was then
that the peril increased, lest their first simplicity should be cor-
rupted, their first love grow cold ! ' Then those who had spiritual
authority in the Church increased the stated Fasts, in order to
recal that holy earnestness of life, which the recentness of their
redemption, and the constant sense of their Saviour's presence,
had before inspired. Fasts were not merely the voluntary disci-
> Matlh. ix. 15. Mark ii. 20. Luke v. 35. ' Matili vi. 16-18.
3 2 Cor. xi. 27. "• lb. vi. 5.
* £ccl. Pol. B. V. §. 72. lip. Taylor, Rule of Conscience, B. ii. c. 3. rule O.
•* See Bingham, Anliq. of the (christian Citurch, B. xxi. c. 3.
7 Cassian. CoUat. xxi. c. 30. ap. Bioghani, B. xxi. c. 1.
pline of men, whose conversation was in heaven ; they were adopted
and enlarged in periods of ease, of temptation, of luxury, of self-
satisfaction, of growing corruption.
To urge that Fasts were abused by the later Romish Church, is
but to assert that they are a means of grace committed to men ;
that they would subsequently be unduly neglected, was but to be
expected by any one, who knows the violent vacillations of human
impetuosity. It was then among the instances of calm judgment
in our Reformers, that cutting off the abuses which before pre-
vailed, the vain distinctions of meats, the lucrative dispensations,
and, above all, the subtle poison of the intrinsic acceptableness of
Fasting, and, (which was closely allied to it,) the monstrous doctrine
of human merit, they still prescribed Fasting " to discipline the
flesh, to free the spirit, and render it more earnest and fervent to
prayer, and as a testimony and witness with us before God of our
humble submission to His high Majesty, when we confess our sins
unto Him, and are inwardly touched with sorrowfulness of heart,
bewailing the same in the affliction of our bodies."'
They omitted that, which might be a snare to men's consciences,
they left it to every man's Christian prudence and experience, how
he would fast ; but they prescribed the days upon which he should
fast, both in order to obtain an unity of feeling and devotion in
the members of Christ's body, and to preclude the temptation to
the neglect of the duty altogether. Nor is the interference in this
matter any thing insulated in our system, or one which good men
would object to, had not our unhappy neglect of it now made it
seem strange and foreign to our habits. In some things we are
accustomed to perform a duty, which is such independently of the
authority of the Church, in the way in which the Church has pre-
scribed, and because she has so appointed. We assemble our-
selves together on the Lord's day, because God has directed us by
His Apostle not to forsake such assemblies ; but we assemble our-
selves twice upon that day rather than once, not upon any reason
of the abstract fitness of so doing, but because the Church has pre-
scribed it. And probably at an earlier period of our lives, perhaps
even later, when indisposition or indolence or any prevailing temp-
tation has beset us, there are few amongst us who have not owed
' First Paitof tilt' Homily on Fasting.
8
their regular perseverance in public worship to this ordinance of
the Church ; there is no one assuredly who havinsc broken this
ordinance, has afterwards by God's mercy been brought back to
join more uniformly in the pubHc worship of his God and Saviour,
who has not been thankful for this restriction. This then is pro-
tection. *
The like has undoubtedly taken place even in the celebration of
the Supper of our Lord. Individuals have been induced to join,
and that beneficially to themselves, in the Communion even of their
Saviour's body and blood, just so often in the year as their Church
has prescribed to them. This is not so unusual a case as it might
seem. One cannot doubt, that in many cases, where the Holy
Communion is celebrated but three times in the year, this is so
done, because such is the smallest number, of which the Church
admits, and the Minister supposes that his flock would not join with
him more frequently. Had the Church made no such regulation,
many probably, who now partake three times a year, might not
have joined even thus often ; yet would it not be true to say that
such persons in all cases partook without real devotion, or any love
to their Saviour. Again, where there are opportunities of a monthly
Communion, there may be some, who would not have desired
the privilege unless the provision had been made for them, and
they had been invited by the Church so to do ; yet will it not of
necessity follow that they partake coldly or unacceptably, A
warmer love would indeed lead the one to a more frequent, the
other to a more glad Communion ; nor have such persons well
' " No doubl butpenitency is as prayer, a thing acceptable to God, be it in
public or in secret. Howbeit, as in the one, if men were only left to their own
voluntary meditations in their closets, and not drawn by laws and orders unto
the open assemblies of the Church, that there they may join with others in
prayer, it may soon be conjectured what Christian devotion would that way
come unto in a short time; even so in the other, we are by sufficient expe-
rience taught, how little it booteth to tell men of washing away their sins with
tears of repentance, and so to leave them altogether to themselves. O Lord,
what heaps of grievous transgressions have we committed, the best, the per-
fectest, the most righteous amongst us all, and yet clean past them over un-
sorrowed for, and unrepented of, only because the Church hath forgotten utterly
liow to bestow her wonted times of discipline, wherein the public example of
all was unto every particular person a most eflectual mean to put them often
in mind, and even in a manner to draw them to that, which now we all quite
and clean forget, as if penitency were no part of a Christian man's duty,"
Hooker, 1. c.
understood the principles of their Church; still, God forbid that
we shall judge that they had not partaken worthily and devo-
tionally.
Here again then is protection ; in either case, we have a com-
mand of God, obeyed in such wise as is prescribed by the Minis-
ters, whom He has made the Stewards of His Word and Sacra-
ments ; and since we in these cases admit their regulation, why
should we think it strange or incongruous, that they have given us
their godly admonitions in another ordinance of God ?
Nor is it to the undecided, or the timid, or the hesitating, or the
novice only, that this protection is beneficial ; although no reflect-
ing Christian will speak lightly of the value of any mean, which
tends to strengthen the broken reed or to kindle anew the smoul-
dering flax. The comparison of our own times with those of the
Reformers were proof enough of the benefit of authoritative inter-
position in these matters. Is human nature changed ? or have we
discovered some more royal road, by which to arrive at the subju-
gation of the body, the spiritualizing of the afl'ections ? or have we,
even from, without, fewer temptations to luxury and self-in-
dulgence ? or will not even the more pious and decided Christians
among us confess, upon reflection, that they had probably been
now more advanced, had they in this point adhered to the Ancient
Discipline of our Church ? Our Reformers kept and enjoined one
hundred and eight days in each year, either entirely or in part,
to be in this manner sanctified ; two sevenths of each year they
wished to be in some way separated by acts of self-denial and
humiliation. Let any one consider what proportion of each year
he has himself so consecrated, and whether, had he followed the
ordinances of the Church, his spirit would not probably have
been more chastened and lowly, more single in following even
what he deems his duty, whether self would not have been more
restrained, whether he would not have walked more humbly with
his God.
Yet authority is a valuable support against the world, even to
minds who yet are not inclined to compromise with the world
unlawfully. There are many situations in life, in which it were
almost impossible to continue without observing a system of ha-
bitual and regular Fasting, certainly not one, attended with those
10
accompaniments, which the Fathers of our Church thought it de-
sirable to unite with it. It is true, that every Fast may be made
a Feast, and every Feast a Fast, that as far as self-denial is con-
cerned, if there be a stedfast purpose, the objects may perhaps be
better accomplished in the midst of plenty and luxury, than by the
purposed spareness of a private board ; it is possible also, that the
acts might be in some measure concealed ; still there are very
many minds, and those such as one would be the most anxious
to protect, to whom the very suspicion that they might be
observed, would be matter of pain and a species of profanation ;
they would shrink from any thing which might be construed into
Pharisaic abstinence, or which would seem to pretend to more
than ordinary measures of Christian prudence. To such mild
and unobstrusive spirits, the recommendation or direction of the
Church is an invaluable support ; they may now adopt the line of
conduct which they love, unimpeded by any scruple, lest their
good should be evil spoken of; they are acting under authority ;
they pretend to nothing more than the Founders of their Church
have deemed expedient for every one ; their conduct involves no
lofty pretensions ; they follow in simplicity and faithfulness an old
and trodden track, which has been marked out for them as plain
and safe.
The first advantage then which may result from the autho-
ritative interposition of the Church in regulating this duty, is the
securing of greater regularity and more uniform perseverance in its
performance ; not undoubtedly as in itself an end, but as leading
to great and important ends ; for as those pious men, who laid so
much stress thereon, themselves say, " when it respecteth a good
end, it is a good work ; but the end being evil, the work is also
evil." * " Fasting is not to be commended as a duty, but as an
instrument ; and, in that sense, no man can reprove it, or under-
value it, but he that knows neither spiritual acts, nor spiritual
necessities.'*'
But further, it is not even true, that all the purposes of Fasting
can be attained by mere self-denial in the midst of luxury. For
the acquisition of the habit of self-denial, although an important
' First Part of the Homily on Fasting.
•^ Bishop Taylor, Works, iv. 212.
11
object, is by no means the sole end of Fasting. ' The great pur-
pose, in connection with which it is chiefly mentioned in Holy
Scripture, is prayer. The influences of Society, rightly chosen,
may dispose the mind to more fervent (possibly only more excited)
prayer ; it is solitude generally, or communion with a single friend,
which brings us to a humble, contrite, lowly, intercourse with our
God. In the present day, the first paramount evil which destroys
its tens of thousands, is probably self-indulgence ; the second, which
hinders thousands in their progress heavenwards, is the being
*' busy and careful about many things," whether temporal or spiri-
tual. " We have kept the vineyards of our mother's children, but
our own vineyards have we not kept." The tendency of the age is
to activity, and we have caught its spirit ; if we be but active about
our Master's calling we deem ourselves secure ; we think not, until
we are precluded from active exertion, " how much activity belongs
to some (ages and some) natures, and that this nature is often mis-
taken for grace." 2 Meanwhile an activity, which leads us not
inwards, has taken place of that tranquil retiring meditation on the
things of the unseen world which formed the deep, absorbing, con-
templative, piety of our forefathers ; even the conception of the
joys of heaven, which very many of us form, is but a glorified
transcript of our life here ; we look, when through God's mercy
in Christ we shall be delivered from the burthen of the flesh, to
be like the " Ministers of His, who do His pleasure;" but we look
not, comparatively at least, to that which our Fathers longed for, to
" Much hurt hath grown to the Church of God through a false imagination
that Fasting standeth men in no stead for any spiritual respect, but. only to take
down the frankness of nature, and to tame the wildness of the flesh. Where-
upon the world being bold to surfeit, doth now blush to fast, supposing that
men, when they fast, do rather bewray a disease, than exercise a virtue. I
much wonder what they, who are thus persuaded, do think, what conceit they
have, concerning the Fasts of the PaUiarchs, the Prophets, the Apostles, our
Lord Jesus Christ himself." Hooker's Eccl. Pol. B. v. $. 72.
" If the Church intends many good ends in the Canon, any one is suffi-
cient to tie the law upon the conscience, because, for that one good end, it can
be serviceable to the soul; and indeed Fasting is of that nature, that it can be
a ministery of repentance by the aflliction, and it can be a help to prayer, by
taking off the loads of flesh and a full stomach ; and it can be aptly ministerial
to contemplation. Now, because every one is concerned in some one or more
of these ends of Fasting, all people are included within the circles of the law,
unless by some other means they be esempted." Bp. Taylor, Rule of Conscience,
B iii. c. 4. rule 19.
"^ A Fragment, written in illness, by the Rev, Richard Cecil.
12
be with Christ and to see Him as He is. Our age is in general
too busy, too active, for deep and continued self-observation, or for
thoughtful communion with our God. It would not be too broad
or invidious a statement to say, that for real insight into the recesses
of our nature, or for deep aspirations after God, we must for the
most part turn to holy men of other days : our own furnish us
chiefly with that which they have mainly cherished, a general ab-
horrence of sin, they guide us not to trace it out in the lurking corners
of our own hearts : they teach us to acknowledge generally the
corruption of our nature, the necessity of a Redeemer, and the
love we should feel towards Him ; but they lead us not to that indi-
vidual and detailed knowledge of our own personal sinfulness,
whence the real love of our Redeemer can alone flow. A religious
repose and a thoughtful contemplation would be a second advan-
tage of complying in this respect with the instructions of our
Church.*
Braced and strung by retirement into ourselves, and tranquil
meditation upon God, we should return to our active duties with so
much more eflftciency, as we ourselves had become holier, humbler,
calmer, more abstracted from ourselves, more habituated to refer all
things to God. Were human activity alone engaged on both sides,
then might we the rather justify the prevailing notions of the day,
that energy is to be met by counter-energy alone : but now, since
" we wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world,'*
it especially behoves us to look wherein our great strength lies, and
to take heed that " the weapons of our warfare be not carnal." It
is tempting to adopt into the service of God the weapons or the
mode of warfare, which in the hands of His enemies we see to be
efficacious ; but the faithful soldier of Christ must not go forth
with weapons which he has not proved ; the Christian's armoury,
as the Apostle continues to describe it, is mainly defensive ; and
* '* It is best to accompany our Fasting with the retirements of reliinon and the
enlargements of charity ; giving to others what we deny to ourselves." Bp. Tay-
lor, Works, iii. 102.
" Fasting, saith TertuUian, is an act of reverence towards God. The end
thereof, sometimes elevation of mind ; sometimes the purpose thereof clean
contrary. The reason why Moses in the Mount did so long fast, was mere
divine speculation; the reason why David, humiliation." Hooker, 1. c.
13
when he has urged his brethren to assume it, he exhorts them to add
that whereby alone it becomes effectual — a duty in which again we
appear to ourselves to be inactive — " praying always with all
prayer and supplication in the Spirit, and watching thereunto with
all perseverance and supplication for all saints." Fasting, retire-
ment, and prayer, as they severally and unitedly tend to wean us
from ourselves and cast us upon God, will tend to promote single-
ness of purpose, to refine our busy and over-heated restlessness
into a calm and subdued confidence in Him, in whose strength we
go forth. Nor shall we until the day of judgment know how
much of the victory was granted to those, who in man's sight took
no share in the conflict ; how far the " unseen strength" of Fasting,
humiliation, prayer, put forth by those of whom the world took no
account, was allowed by God to prevail. The world saw only that
the Apostle whom they had imprisoned, escaped their power ; they
knew not that the prayer of the Church had baflrled their design. '
In the present conflict throughout the "world, in which the pride
of human and Satanic strength seems put forth to the utmost, hu-
mility and a chastened dependent spirit would seem to have an
especial efficacy. On these, as the graces most opposed to the
world's main sin, we might look the more cheerfully for God's
blessing ; thus shall we at least be saved from augmenting the evil
we would oppose. " Fasting directly advances towards chastity,
and by consequence and indirect powers to patience, humility,
and indifference. But then it is not the fast of a day that can do
this ; it is not an act, but a state of fasting, that operates to
mortification." ^
A third benefit, which might be hoped to result from the more
assiduous practice of this duty, would be a more self-denying exten-
sive charity. " Fasting without mercy, is but an image of famine ;
Fasting without works of piety is only an occasion of covetous-
ness;"3 and an Apostolic Father^ gives us this excellent instruc-
tion, " A true Fast is not merely to keep under the body, but to
give to the widow, or the poor, the amount of that which thou
' Acts xii. 5.
'^ Bp. Taylor, Works, iii. 97.
3 Chrysologus Serm. 8. tie Jejun. ap. Bingham, Book xxi. c. 1. §. 18.
* Hermas Pastor, Lib. iii. c. 3, p. 105. ed. Coteler. Fasting without alms-
giving, says Augustine, is a lamp without oil.
14
woiildest have expended upon thyself ; that so he who receives it
may pray to God for thee.*'
It may perhaps seem strange to some that the present age should
be thought wanting in self-denying charity. And yet let men but
consider with themselves not what they give only, but what they
retain ; let them enquire a little further, not only what wants are
relieved, but what remediable misery remains unabated ; or let
them but observe generally the glaring contrasts of extremcst luxury
and softness, and pinching want and penury ; between their own
cieled houses, and the houses of God which lie waste ; or let them
only trace out one single item in the mass of human wretchedness,
disease, insanity, religious ignorance, and picture to themselves
what a Christian people might do, what the primitive Christians
would have done to relieve it, — and then turn to what is done, to
what themselves do, and say whether means to promote self-denying
charity can well be spared.
A further important object of the stated and frequent recurrence
of the prescribed Fasts of our Church, is the pubhc recognition of
the reality of things spiritual. Here also very many have felt, (and
it is a feeling whose strength is daily increasing,) that some public
protest is needed against the modes of acting, tolerated (would one
must not say, reigning !) in our nominally Christian land : that the
Church, or the body of believers, ought to have some recognized mode
of distinguishing themselves from those, who manifest by their deeds,
that although " amongst us, they are not of us ;" and who, on the
principles of our Church, would have gone out or been removed
from us. It has been with a right view of what the ideal of the
Christian Church should be, its holiness, and its purity, although
not, I must think, with a just conception of the nature of the
Church, that men jealous for the honour of their God and their
Redeemer, have in some measure formed Churches within the
Church. The plan has, I think, been defective, sacred and praise-
worthy as was the object contemplated. It is true, that the
mere union in the celebration of the weekly festival of our Lord's
Resurrection does not, as things now are, furnish a sufficient con-
demnation of the maxims and offences of the world ; that the
Church and the world are too much amalgamated ; that while the
light of the Church has in part penetrated the gross darkness of the
15
world, tliere is yet danger, lest that light itself should be obscured.
Yet the remedy for this, under God's blessing, is not to be sought
in rescuing or concentrating some scattered rays of that Church,
while the Church itself is abandoned to the world. The Ordinances
of the Church itself afford the means of its own restoration. Not
to speak of those ulterior and fearful powers, committed to it, (and
which other communions exercise,) of ejecting from its bosom " the
wicked person," the observance of its own other institutions would
virtually eject them. Not indeed at once, (as indeed God Himself
has thought fit to allow even His own Blessed Spirit but gradually
to leaven our corrupted mass,) not at once, for at present, long con-
tinuance in opposed habits would prevent many from receiving the
Ordinances of the Church, but yet, one should trust, steadily and
increasingly ; the mists which now encircle the Church, would
disperse, and its glorious elevation on Zion's hill would more
effectually be seen. Those, whom the easy Service of the Lord's
Day repels not, who would fain serve God on the seventh day, and
Mammon on the remaining six, would be brought to some test of
what spirit they were ; and if the Church, like Him, who is its
Head, and because joined to that Head, becomes a stone of stumb-
hng, if some shall more openly fall back unto perdition, still it
will have performed its office ; many, one may be sure, (for our
assurance rests on God's Word,) would also be awakened from their
lethargy of death ; and if it be to some a savor of death, it will, by
God's mercy, be to many more a savor of life, unto hfe. Yet the result
of any system, built upon God's Word, belongs not to us. Were the
consequences of more Apostolic practice a great apparent defection
and desolation, we dare not hesitate. " It must be made manifest
that they are not all of us." Meanwhile a beacon will be held out
to those, who would wish to see their path : the plea, that every
shew of religion, which the world tolerates not, is the mere excess
and badge of a party, could no longer be held ; those, who shrink
from what might seem a voluntary or ostentatious forwardness, would
no longer be deterred from uniting in observances, which, if autho-
rized, they would love ; and there might again be no separation but
between those who serve God, and those who serve Him not. The
world has seen that its own principles are leading to its own destruc-
tion ; it acknowledges that its increased laxity has fearfully increased
16
its corruption ; offences, which even it abhors, are multiplied ; vices,
which disturb even its peace, stalk more openly ; yet while it reaps
the bitter fruits of its own ways, it dares not strike the root.
The Fasts, appointed by our Church, appear eminently calculated,
not in truth as a panacea of all evil, but as one decided protest
against the '* corruption which is in the world by lust,*' as one
testimony to the conviction of men of the reality of tilings eternal.
Men may " fast for strife and to smite with the fist of wicked-
ness," as they may also " for pretence make long prayers ;" yet
will not men, in general, submit to inconvenience and privation,
except for a real and substantial object ; the world has easier paths
for its followers : he, who suffers hardship for an unseen reward, at
least gives evidence to the world of the sincerity and rooted ness of
his own conviction ; he attests that he is a pilgrim journeying to a
better country, and however men may for a while neglect his testi-
mony, it cannot be silenced.
Such are some of the advantages, which a recurrence to the
system of our Church in respect of Fasting might, in dependance upon
God's blessing, tend to realize : a more uniform, namely, and regular
observance of an injunction of our Blessed Saviour ; a deeper humi-
liation, and a more chastened spirit in carrying on His will ; a more
thorough insight into ourselves, and a closer communion with our
God ; a more resolute and consistent practice of self-denying charity ;
a more lively realizing of things spiritual ; a warning to the world of
God's truth and its own peril. I have spoken with reference to
prevailing habits and general character only, partly because they
are these habits which the regulations of a Church must mainly
contemplate ; ' in part also, because, in whatever degree, they will
probably form a portion of our own. The evil or defective character
of any period is not formed by, nor will it exist in, those only who
are evil ; it encompasses us, is within us ; we also contribute in our
degree to foster and promote it ; nay, it is from us probably that it
receives its main countenance and support. Our own standard is
insensibly lowered by the evil, with which we are environed. A
self-indulgent age is not a favourable atmosphere for the growth
I •• We must observe all thai care in public Fasts, which we do in private;
knowing that our private ends arc included in the public, as our persons are in
the communion of saints, and our hopes in the common inheritance of sons."
bishop Taylor, Works, iv. 103.
17
of self-denial ; nor an age of busy and self-dependant activity for
that of a calm and abiding practical recognition, that every thing
is in God's hands ; nor a period absorbed in the things of sense for
thoughtful meditation on things eternal. The predominant evils
will indeed appear in the Christian in a subdued form ; yet whether
the temptation be to an unconscious compliance with them, or un-
wittingly to oppose evil with evil, the danger lies nearer here than
in any other part of duty. And if the salt in any wise lose its
savour, wherewith shall the self-corrupting world be preserved ^
wherewith the salt itself be salted ?
The benefits above named are such as depend on the encreased
degree of Fasting, exercised in compliance with the directions of
the Church, independantly of the consideration of the days or
seasons selected for that purpose. The results to be anticipated
from a more general adherence to these rules appear, however, to
be heightened by that selection. The general objects of the
Church were, 1. to impress upon the mind and life the memory of
her Saviour's sufferings ; 2. to prepare the mind for different so-
lemn occasions, which recur in her yearly service. The first, or
the Friday Fast, as above stated, was universally adopted in the
early Church, and in all probability was coeval with the Apostles ;
it was continued uninterruptedly, alike in the Eastern and the
"Western Church, and preserved in our owti, through the respect
which she bore to primitive antiquity, and the experience of the
elder Church. It was perhaps at the first adopted, as the natural
expression of sorrow for the loss of their Lord and for His bitter
sufferings. With this would soon connect itself, almost to the ex-
clusion of the former, sorrow for the sins, which caused those suf-
ferings. " We do not fast," ' says Chrysostom, " for the Passion
or the Cross, but for our sins ; — the Passion is not the occasion
of fasting or mourning, but of joy and exultation. — We mourn not
for that, God forbid, but for our sins, and therefore we fast." As
then the Lord's day was the weekly festival of their Saviour's re-
surrection, a weekly memorial of our rising again, in Him and
through Him, to a new and real life ; so was the Friday's fast a
^ Ap. Bingham, b. xxi. c. 1. $. 14. Chrysostom is there speaking of the
nt Fast, but the application is the same.
a2
18
weekly memorial of the death to sin, which all Christians had in
their Saviour died, and which, if they would live with Him, they
must continually die. Thus each revolving week was a sort of re-
presentation of that great week, in which man's redemption was
completed ; the Church never lost sight of her Saviour's suffer-
ings ; each week was hallowed by a return of the " good Friday." '
One need scarcely insist upon the tendency of such a system deeply
to impress on men's hearts the doctrine of the Atonement, by thus
incorporating it into their ordinary lives, and making them by their
actions confess this truth. In the early Church its efficacy was
probably increased by the accession of the Fast of the Wednesday,
or fourth day of the week ; so that no portion of the week was
without some memorial of the Saviour of the Church. There is
however another object, which, although not originally contem-
plated, was in fact attained by this institution, the holier celebra-
tion, namely, of our most solemn day, that of our Saviour's death.
Most Christians, probably, who have endeavoured to realize to
themselves the events of that day, have been painfully disappointed
in so doing ; instead of
" Touching the heart with softer power
For comfort than an angel's mirth,"
it has been to them an oppressive day ; its tremendous truths over-
whelmed rather than consoled ; it was so unlike all other days,
that the mind was confounded by its very greatness ; it seemed
unnatural to do any thing, which one would do even on any other
holy day, and the heart was equally unsatisfied with what it did
or did not do. Something of this kind has taken place in very
many minds ; and the reason probably was, that the solemnity of
that day was too insulated ; that, (if one may use the expression,)
» •' Forasmuch as Christ hath foresignified that when Himself should be taken
from them, His absence would soon make then> apt to fast, it seemed that even
as the first Festival Day appointed to be kept of the Church was the day of our
Lord's return from the dead, so the first sorrowful and mournful day was that
which we now observe, in memory of His departure out of this world. It came
afterwards to be an order, that even as the day of Christ's resurrection, so the
other two, in memory of his death and burial, were weekly. The Churches
which did not observe the Saturday's fast, had another instead thereof, for that
when they judged it meet to have weekly a day of humiliation, besides that
whereon our Saviour suflTered death, it seemed best to make their choice of that
day especially, whereon the Jews are thought to have first contrived their treason
together with Judas against Chiisi." Hooker, 1. c.
19
it was out of keeping with the religious habits of the rest of the
year.' This then the weekly Fast and solemn recollection recom-
mended by the Church are calculated to remedy ; as indeed, had
they been observed, these feelings would never have found place.
In whatever degree its advice is adhered to, Good Friday becomes
a day of more chastened, and yet, probably, of intenser feeling ;
it is connected with a train of the like emotions, affections, and
resolves ; insulated no longer, but the holiest only among the holy.
" Neither in moral or religious, more than in physical and civil
matters," says a very acute observer of human nature, "do people
willingly do any thing suddenly or upon the instant ; they need a
succession of the like actions, whereby a habit may be formed ;
the things which they are to love, or to perform, they cannot con-
ceive as insulated and detached : whatever we are to repeat with
satisfaction, must not have become foreign to us."* The prin-
1 Goethe aus meinem Leben, torn. ii. p. 179. The author is there lament-
ing '• the nakedness which, Jeremy Taylor says, the excellent men of our sister
Churches complained to be among themselves," and which our own happily
avoided. In the contrast there drawn, it is not a little remarkable to see, that
the doctrine of Apostolical Succession which has of late been by some regarded
as cold and unpractical, is put forward as that which gives tchthe Romish Sa-
craments a warmth, which the Lutheran Church does not possess. He sums
up thus; " All these spiritual miracles spring not, like other fruits, from the
natural soil; there can they neither be sown, nor planted, nor nurtured.
One must obtain them by prayer from another country ; and this cannot every
one do, nor at all times. Here then we are met by the highest of these symbols
derived from an old venerable tradition. We hear that one man can be fa-
voured, blessed, consecrated from above more than others. Yet, in order that
this may appear no mere natural gift, this high favour, united as it is with a
weight of duty, must be transmitted from one commissioned individual to an-
other ; and the greatest good which man can attain, and yet cannot possess
himself of by any exertions or power of his own, must be preserved and perpe-
tuated upon earth by a spiritual inheritance. Nay, in the consecration of the
Priest, every thing is united, which is necessary for eflectually joining in those
other holy ordinances, whereby the mass of Believers is benefitted, without their
having any other active share therein, than that of Faith and unconditional con-
fidence. And thus the Priest is enrolled in the succession of those who have
preceded or shall come after him, and in the circle of those anointed to the same
office, to represent Hira, from whom all blessings flow ; and that the more glo-
riously, because it is not Himself whom we respect, but His office; it is not
before His bidding that we bow the knee, but before the benediction which he im-
parts, and which seems the more sacred, the more immediately derived from
Heaven, because the earthly instrument cannot, by any sinfulness or viciousness
of his own, weaken it, or render it powerless." The author manifestly speaks
of the value of the Sacraments, with the feelings with which a spectator might
be inspired, but still as one, in whom great powers of observation could supply
every thing but the warmth of actual experience.
20
ciple is of important application in the whole range of our duties ;
nor could it be too often repeated, in warning, " that what is not
practised frequently, can never be performed with delight.** We
are sensible of the value of habits in moral action, and are not
surprised that one, who makes only desultory efforts, should never
succeed in acquiring any habit ; we feel it in some degree in our
public worship of God, and think it natural that one who does not
diligently avail himself of all his opportunities of attending it,
should join in it but coldly and lifelessly ; it is strange to him, and
therefore at best a stiff and austere service : and yet, in other mat-
ters, we act in defiance of this maxim ; we have allowed our Fasts
to become rare, and therefore it has come to pass, that so many
never fast at all ; our holy days have passed for the most part into
neglect, and therefore the few that remain excite but little com-
parative feeling ; our daily service is well nigh disused, and there-
fore our weekly is so much neglected ; we have diminished the
frequency of our communions, and therefore so many are strangers
to the Lord's Table, so many formal partakers. Not so the Apos-
tles, nor the Primitive Church, nor our own in its Principles, or in
its most Apostolic days : they knew human nature better ; or, ra-
ther, acting from their own experience and self-knowledge, they
ordained what was healthful for men of like nature with them-
selves ; what was a duty at any period of the year, must needs be
performed throughout ; each portion had its Festivals and its Fasts,
and the varying circle formed one harmonious whole of Christian
humiliation and Christian joy. »
The Church was in those days consistent ; its ministers derived
their commission not of man, but of God, who called them in-
wardly by His Spirit, and outwardly through those to whom,
through his Apostles, He had delegated this high office. The ad-
mission into Holy Orders was no mere outward consecration or
ceremony, but an imparting of God's Spirit to those who were se-
parated to this work through the prayers of the congregation, and
the delegated authority of the Bishop. Christian edification was
not left to each man's private judgment, but each was taught by
• " We are more apt to Calendar Saints' than sinners' days, therefore there
is in the Church a care not to iterate the one alone, but to have frequent repe-
tition oi the other." Ilookrr, I.e.
21
those who had authority and experience, what was fgood and ex-
pedient for his soul's health. We also have been in these days
becoming consistent ; if we fast, we fast for ourselves ; if we keep
a holy day, or select a portion of the weekly service, it is because
we of our own minds deem it convenient ; we have become in all
things the judges of the Church, instead of reverently obeyino-
what has been recommended to us ; we judge beforehand what
will be useful to us, instead of ascertaining by experience whether
that recommended by elder Christians be not so.
Yet I would fain hope that there will not long be this variance
between our principles and our practice ; but that, instead of exa-
mining what is the present practice of any portion of our Church,
and enquiring how this may be amended, men would first investi-
gate, in the Canons and the Rubrics,' what the real mind of the
Church is, and see whether adherence to these would not remove
the regretted defect.
One only objection can, I think, be raised by any earnest-
minded Christian to this weekly Fast, namely, that the means em-
ployed, mere self-denial in so slight a matter as one's food, is so
petty and trifling a thing, that it were degrading the doctrine of the
Cross to make such an observance in any way bear upon it. One
respects the feelings of such a person and his love for the Cross ;
but the objection probably proceeds from inexperience in the habit
of Fasting. For let any one consider from his childhood upwards
by what the greater part of his habits have been formed and by
what they are continued : not by any great acts or great sacrifices,
(as far as any thing might be relatively great,) but by a succession
of petty actions, whose effect he could not at the time foresee, or
thought too minute to leave any trace behind them, and which
have in fact, whether for good or for evil, made him what he is.
Practice will universally shew, that the motive ennobles the action,
not that the action dishonours the motive. " True it is," says
Bishop Taylor, ' " that religion snatches even at little things ; and
as it teaches us to observe all the great commandments and signifi-
* Iq respect to the ordinance of Fasting, it might contribute to regularity, if
Clergymen were to observe the direction of their Church as contained in the
Rubric after the Nicene Creed.
' Life and Death of the Holy Jesus, Works, t. iii. p. 96. Of Fasting.
22
cations of duty, so it is not willing tj^ pretermit any thing, which,
although by its greatness it cannot of itself be considerable, yet by
its smallness it may become a testimony of the greatness of the
affection, which would not omit the least minutes of love and
duty." He who pronounced a blessing upon the gift of a
cup of cold water to a disciple in His name, will also bless
any act of sincere self-denial practised in memory of Him.
Only let us not mock God, let us deny ourselves in something
which is to us really self-denial ; let us, in whatever degree we
may be able to bear it without diminishing our own usefulness,
put ourselves to some inconvenience, in sorrow and shame for
those sins, " the lust of the flesh, and the lust of the eye, and
the pride of life," which made our Saviour a man of sorrows, and
exposed him to shame, and we shall not afterwards think the prac-
tice degrading to Him, or without meaning. The Fast of the early
Christians during Lent was an entire abstinence until evening,
on the Friday, until three o'clock ; unused as we for the most part
are to any such discipline, many of us would at the first not be
well able to endure it ; at all events its introduction had best be
gradual : the Church has left the mode of observing her Fasts free
to the conscience of each, only let them consist in real self-denial,
and be accompanied by charity and prayer.
The early Church acted, as it supposed, upon our Blessed Sa-
viour's own authority, in connecting these acts of bodily absti-
nence with the memory of His death. The Bridegroom was taken
away ! Yet if any one should find in himself any abiding repug-
nance to associate matters, necessarily humiliating, with the doc-
trine of the Cross, let him not endeavour to force his feelings ; the
Church wished to lay no yoke upon her members ; let him perform
the acts in mere compliance with the advice of the Church, and
the experience of elder Christians ; when he shall have attained
the habit of self-denial and self-humiliation, the doctrine of the
Cross will, without effort, connect itself with each such perform-
ance.
The other Fasts of the Church require the less to be dwelt upon,
either because, as in Lent, her authority is yet in some degree
recognized, although it be very imperfectly and capriciously
obeyed ; or, as in the case of the Ember Weeks, the practice has
23
direct scriptural authority ; or in that of the other Festivals,
because when we shall again value the privilege of having the
blessed examples of Martyrs and Saints set before us to
Remind us, how our darksome clay
May keep the ethereal warmth our new Creator brought;
we shall feel also the advantage of ushering in each such day by
actions which may remind us how they entered into their glory, by
taking up their Saviour's cross and following Him. ^
Only with regard to the Ember Weeks, it may be permitted
to observe, how this institution yet more fully embraces the
objects which some good men are endeavouring, by voluntary
association, to attain. For the solemn period of the four Ember
Weeks is obviously calculated for prayer, not for those only who
are to be ordained to any holy function, but for all who shall have
been so called, that God " would so replenish them with the truth
of this doctrine, and endue them with innocency of life, that they
may faithfully serve Him;" and thus, not only some few indivi-
duals, more nearly known to each other, but all the Ministers and
all the people of Christ should, with one mind and one mouth,
implore a blessing upon the Ministry, which He has appointed.
And this also is an especial privilege of the whole public Fasting
of our Church, beyond the voluntary discipline adopted by indi-
viduals, that it presents the whole Church unitedly before God,
humbling themselves for their past sins, and imploring Him not
to give His heritage to reproach. The value of this united humi-
liation and prayer God only knoweth ; yet, since He hath promised
to be present where two or three are gathered together in His name,
how much more when His Church shall again unite before Him
" in weeping, fasting, and praying ;" how much more shall he
spare, though we deserve punishment, and in His wrath think
upon mercy. He who spared the Ninevites, how much more
may we trust that He will spare us, for whom He has given His
well-beloved Son.
I The only case in which the preparatory Fast is omitted (besides those
already alluded to, pp. 1, 2.), is the Festival of St. Michael and all Angels,
in which this ground for the Fast also ceases. See VVheatley.
24
** Let us, therefore, dearly beloved, seeing there are many more
causes of fasting and mourning in these our days, than hath been
of many years heretofore in any one age, endeavour ourselves both
inwardly in our hearts, and also outwardly with our bodies, dihgently
to exercise this godly exercise of fasting, in such sort and manner,
as the holy prophets, the apostles, and divers other devout persons
for their time used the same. God is now the same God that he
was then ; God that loveth righteousness, and that hateth ini-
quity ; God which willeth not the death of a sinner, but rather
that he turn from his wickedness and live ; God that hath promised
to turn to us, if we refuse not to turn to him : yea, if we turn our
evil works from before his eyes, cease to do evil, learn to do well,
seek to do right, relieve the oppressed, be a right judge to the
fatherless, defend the widow, break our bread to the hungry,
bring the poor that wander into our house, clothe the naked, and
despise not our brother which is our own flesh ; Then shah thou
call, saith the prophet, and the Lord shall answer ; thou shalt cry,
and he shall say. Here am I : yea, God, which heard Ahab, and
the Ninevites, and spared them, will also hear our prayers, and
spare us, so that we, after their example, will unfeignedly turn
unto him : yea, he will bless us with his heavenly benedictions,
the time that we have to tarry in this world, and, after the race of
this mortal hfe, he will bring us to his heavenly kingdom, where
we shall reign in everlasting blessedness with our saviour Christ,
to whom with the Father and the Holy Ghost be all honour and
glory, for ever and ever. Amen." Homily on Fasting, part 2.
" Lord have mercy upon us, and give us grace, that while we
live in this miserable world, we may through thy help bring forth
this and such other fruits of the Spirit, commended and com-
manded in thy holy word, to the glory of thy name, and to our
comforts, that, after the race of this wretched life, we may live
everlastingly with thee in thy heavenly kingdom, not for the merits
and worthiness of our works, but for thy mercies sake, and the
merits of thy dear Son, Jesus Christ, to whom, with thee and tlie
Holy Ghost, be all laud, honour, and glory, for ever and ever.
Amen." Homily on Fasting, part 1.
25
POSTSCRIPT.
In the preceding remarks, the observance of the Fasts enjoined
by the Church has been recommended on the ground of the
practical wisdom and spiritual experience of the Holy Men, by
whose advice they were adopted, rather than on that of the direct
authority of the Church. And this has been done, not because the
writer doubted of the validity of that authority in this instance, but
because it involved a question, which would to many appear distant
and abstract ; whether, namely, the Church's Laws on this subject
were by long disuse virtually abrogated. For I am persuaded
that many excellent men, who would shrink from contravening
a distinct command of their Church, do in fact neglect these,
from some notion that the Church herself has tacitly abandoned
them. This notion does indeed appear to me to rest on a wrong
supposition.
For, 1st. Since the Church has not annexed any censures to
the neo-lect of this Ordinance, (which may correspond to the penal
provisions of a civil law,) the mere silence of the Church, or of
her Spiritual Authorities, is no proof of her acquiescence in the
breach of its directions.
2. It would be admitted in any other case, that the mere multi-
tude of those who broke any law, did not alone abrogate that law ;
that the intrinsic sanctity of the law cannot depend upon the
obedience which men may yield to it ; that the laxity or remiss-
ness of men, at one period, cannot annihilate the authority by
which that remissness was to be controlled. The disobedience of
others, be they many or few, nay, though they should be even the
majority, can have no force in absolving us from the law by
which we are in common bound. It is true that observances,
which the Church has at one time on her own authority ordained,
she may at another abrogate ; yet, until she do this, it is to be
presumed that she wishes them to be retained in force. And it
26
has already happened, that ordinances have for a time fallen into
disuse, which yet were never intended to be abrogated, and which
afterwards have been very beneficially revived. It is within the
memory of man, that the yearly Commemoration of our Blessed
Saviour's death was in country congregations very generally
omitted. This is now, I trust, almost universally observed ; nor
is there any apparent reason, why this other ordinance of the
Church, whereby we humble ourselves for the sins which caused
that Death, should not, if men once came seriously to consider it,
be promptly, and with very wholesome results, restored. I doubt
not, that if the question were formally proposed to the Spiritual
Authorities of our Church, whether they would think it adviseable
that our stated Fasts should be abolished, they would earnestly
deprecate it. Their silence therefore on this subject is rather to
be ascribed to the supposed hopelessness of attempting to bind
our modern manners to Ancient Discipline, than to any dispaiage-
ment of the institutions themselves. Our institutions in many
cases sleep, but are not dead ; nay, one has reason to hope, that
although the many negleci them, a faithful few have ever been
found, who have experienced and could testify the value of those,
which the world seems most entirely to neglect.
Yet, although these grounds of Church avithority appear to
myself perfectly vaUd, and I doubt not that many others will feel
their weight, as soon as they shall reflect upon them, the other
argument, drawn from the practical wisdom and experience of the
enacters of these regulations, seems to lie nearer to men's con-
sciences. The argument lies in a narrow compass. Regular and
stated Fasts formed a part of the DiscipHne, by which all Christians
of old, (if health permitted,) subdued the fiesh to the spirit, and
brought both body and mind into a willing obedience to the Law
of God. They thought this DiscipHne necessary as an expression
and instrument of repentance, as a memorial of their Saviour,
to " refrain their souls and keep them low," to teach them to
** trust in the Lord," and seek communion vnth Him. The value
of this remedy for sin has come to us attested by the experience,
and sealed by the blood of Martyrs ; who having learnt thus to en-
dure hardships, like good soldiers of Christ, at last resisted to the
blood, striving against sin. Shall we untried pronounce that to
27
be needless for ourselves, which the Goodly Company of the Pro-
phets, the Noble Army of Martyrs, the Holy Church throughout all
the world, found needful ?
I can hardly anticipate other than one answer. Only let not
any one be deterred by the irksomeness, or perplexities, or ha-
rassing doubts, which every one must find in resuming a neglected
portion of duty. It were scarcely a discipline, if its practice
brought with it an immediate reward ; and we have besides to pay
the penalty of our sloth and diseased habits. " Patiently to lack
what flesh and blood doth desire, and by virtue to forbear what by
nature we covet, this no man attaineth unto, but with labour and
long practice."* And if it be that blessed instrument of holiness,
which they who have tried it assure us, it will not be without some
struggle with our spiritual enemy, that we shall recover the ground
which we have lost. Only let us persevere, not elated with the
first petty victories over ourselves, which may be perhaps conceded
to us, in order to produce over-confidence and carelessness ; nor
dejected by the obstacles which a luxurious and scoffing age may
oppose ; nor by the yet greater difficulties from within, in acquir-
ing any uniform or consistent habit. Men, aided by God, have
done the like ; and for us also, His grace will be sufficient.
OXFOED. E. B. P.
The Feast of St. Thomas.
' Hooker, 1. c.
'X^ These Tracts may be had at Turrill's, No. 250, Regent
Street, at 3d. per sheet, lid. the half sheet, and Id. per quarter
sheet.
KINO, PRINTER, ST. CLEMENT S, OXFORD,
Dee. 23, 1833.] i-^o. 19.
ON ARGUING CONCERNING THE APOSTOLICAL
SUCCESSION.
Men are sometimes disappointed with the proofs offered in be-
half of some important doctrines of our rehgion ; such especially
as the necessity of Episcopal Ordination, in order to constitute a
Minister of Christ. They consider these proofs to be not so strong
as they expected, or as they think desirable. Now such persons
should be asked, whether these arguments they speak of are in
their estimation weak as a guide to their own practice, or weak in
controversy with hardheaded and subtle disputants. Surely, as
Bishop Butler has convincingly shown, the faintest probabilities
are strong'^enough to determine our conduct in a matter of duty.
If there be but a reasonable hkehhood of our pleasing Christ more
by keeping than by not keeping to the fellowship of the Apostolic
Ministry, this of course ought to be enough to lead those, who
think themselves moved to undertake the Sacred Office, to seek
for a licence to do so from it.
It is necessary to keep this truth distinctly in view, because of
the great temptation, that exists among us, to put it out of sight. I
do not mean the temptation, which results from pride, — hardness
of heart, — a profane disregard of the details and lesser command-
ments of the Divine Law, — and other such like bad principles of our
nature, which are in the way of our honestly confessing it.
Besides these, there is a still more subtle temptation to slight it,
which will bear insisting on here, arising from an over-desire to
convince others, or, in other words, a desire to out-argue others, a
fear of seeming inconclusive and confused in our own notions and
arguments. Nothing, certainly, is more natural, when we hold a
truth strongly, than to wish to persuade others to embrace it also.
Nay, without reference to persuasion, nothing is more natural than
to be dissatisfied in all cases with our own convictions of a prin-
ciple or opinion, nay suspicious of it, till we are able to set it down
clearly in words. We know, that, in all matters of thought, to
write down our meaning is one important means of clearing our
minds. Till we do so, we often do not know what we really hold
and what we do not hold. And a cautious and accurate reasoner,
when he has succeeded in bringing the truth of any subject home
to his mind, next begins to look round about the view he has
adopted, to consider what others will say to it, and to try to make
it unexceptionable. At least we are led thus to fortify our opinion,
when it is actually attacked ; and if we find we cannot recommend
it to the judgment of the assailant, at any rate we endeavour to
make him feel that it is to be respected. It is painful to be thought
a weak reasoner, even though we are sure in our minds that we
are not such.
Now, observe how these feelings will affect us, as regards such
arguments as were alluded to above ; viz. such as are open to ex-
ception, though they are sufficiently strong to determine our con-
duct. A friend, who differs from us, asks for our reasons for our
own view. We state them, and he sifts them. He observes, that
our conclusions do not necessarily follow from our premisses. E. g,
to take the argument for the Apostolical Succession derived from
the ordination of St. Paul and St. Barnabas, (Acts xiii. 2, 3.), he
will argue, that their ordination might have been an accidental
rite, intended merely to commission them for their Missionary
journey, which followed it, in Asia Minor ; again, that St. Paul's
direction to Timothy (1 Tim. v. 22.), to " lay hands suddenly on
no man," may refer to confirmation, not ordination.
We should reply, (and most reasonably too,) that, considering
the undeniable fact that ordination has ever been thought neces-
sary in the Church for the Ministerial Commission, our inter-
pretation is the most probable one, and therefore the safest to
act upon ; on which our friend will think awhile, then shake his
head, and say, that " at all events this is an unsatisfactory mode
of reasoning, that it does not convince him, that he is desirous of
clearer light, &c."
Now what is the consequence of such a discussion as this on
ourselves ? not to make us give up the doctrine, but to make us
afraid of urging it. We grow lukewarm about it ; and, with an
appearance of judgment and caution, (as the world will call it,)
confess that " to rest the claims of our Clergy on an Apostolical
Descent is an unsafe and inexpedient line of argument ; that it will
not convince men, the evidence not being sufficient ; that it is not
a practical way of acting to insist upon it, &c." — whereas the
utmost that need be admitted, is, that it is out of place to make it
the subject of a speculative dispute, and to argue about it on that
abstract logical platform which virtually excludes a reference to
conduct and duty. And indeed, it would be no unwise caution to
bear about us, wherever we go, that our first business, as Chris-
tians, is to address men as responsible servants of Christ, not as
antagonists ; and that it is but a secondary duty, (though a duty,)
to " refute the gainsayers."
And, as on the one hand it continually happens, that those who
are most skilled in debate are deficient in sound practical piety, so
on the other it may be profitable to us to reflect, that doctrines,
which we believe to be most true, and which are received as such by
the most profound and enlarged intellects, and which rest upon the
most irrefragable proofs, yet may be above our disputative powers,
and can be treated by us only with reference to our conduct. And
in this way, as in others, is fulfilled the saying of the Apostle, that
** the preaching of the Cross is to them that perish foolishness ;
but unto us, who are saved, it is the power of God . . . Where is
the wise ? where is the scribe ? where is the disputer of this
world ? hath not God made foolish the wisdom of this world ? . . .
The foolishness of God is wiser than men ; and the weakness of
God is stronger than men.*'
ON RELUCTANCE TO CONFESS THE
APOSTOLICAL SUCCESSION.
If a Clergyman is quite convinced that the Apostolical Succession
is lost, then of course he is at liberty to turn his mind from the
subject. But if he is not quite sure of this, it surely is his duty
seriously to examine the question, and to make up his mind care-
fully and deliberately. For if there be a chance of its being pre-
served to us, there is a chance of his having had a momentous talent
committed to him, which he is burying in the earth.
It cannot be supposed that any serious man would treat the sub-
ject scoffingly. If any one is tempted to do so, let him remember
the fearful words of the Apostle. " Esau, a profane person, who
for one morsel of meat, sold his birthright."
If any are afraid, that to insist on their commission will bring
upon them ridicule, and diminish their usefulness, let them ask
themselves, whether it be not cowardice to refuse to leave the event
to God. It was the reproach of the men of Ephraim that, though
they were " harnessed and carried bows,'* they " turned themselves
back in the day of battle."
And if any there be, who take upon them to contrast one doc-
trine of the Gospel with another, and preach those only which
they consider the more essential, let them consider our Saviour's
words, " These things ought ye to have done, and not to leave the
other undone."
0::^* These Tracts may he had at TuRRihVSy Xo. 250, Regent
Street, London,
W. KINO, PRINTER, ST. CLEMENT 8, OXFORD.
Dec. 24, 1833.] I^o 20.
THE VISIBXE CHURCH.
LEirEKS TO A FRIEND.
No. in.
MY DEAR
You have some misgivings, it seems, lest the doc-
trine I have been advocating " should lead to Popery." I will not,
by way of answer, say, that the question is not, whether it will lead
to Popery, but whether it is in the Bible ; because it would bring
the Bible and Popery into one sentence, and seem to imply the
possibihty of a "communion" between "light and darkness.'*
No ; it is the very enmity I feel against the Papistical corruptions
of the Blessed Gospel, which leads me to press upon you a doc-
trine of Scripture, which we are sinfully surrendering, and the
Church of Rome has faithfully retained.
How comes it that a system, so unscriptural as the Popish, makes
converts ? because it has in it an element of truth and comfort
amid its falsehoods. And the true way of opposing it is, not to
give up to them that element, which God's providence has pre-
served to us also, thus basely surrendering '* the inheritance of our
Fathers," but to claim it as our own, and to make use of it for
the purposes for which God has given it to us. I will explain
what I mean.
Before Christ came. Divine Truth was, as it were, a pilgrim in
the world. The Jews excepted, men who had portions of the
Spirit of God, knew not their privilege. The whole force and
current of the external world was against them, acting powerfully
on their imagination, and tempting them to set sight against faith,
to trust the many witnesses who prophesied falsehood (as if) in
the name of the Lord, rather than the still small voice which spoke
within them. Who can undervahie the power of this fascination,
who has had experience of the world ever so little ? Who can go
at this day into mixed society, who can engage in politics or other
active business, but finds himself gradually drifting off from the
true Rock on which his faith is built, till he begins in despair to
fancy, that solitude is the only safe place for the Christian, or,
(with a baser judgment,) that strict obedience will not be required
at the last day of those who have been engaged in active life ? If
such is now the power of the world's enchantments, surely much
greater was it before our Saviour came.
Now what did He do for us, in order to meet this evil? His
merciful Providence chose means which might act as a counter
influence on the imagination. The visible power of the world
enthralled men to a lie ; He set up a Visible Church, to witness
the other way, to witness for Him, to be a matter of fact, as unde-
niable as the shining of the sun, that there was such a principle
as conscience in the world, as faith, as fear of God ; that there
were men who considered themselves bound to live as His servants.
The common answer which we hear made every day to persons
who engage in any novel undertaking, is, " You will get no one
to join you ; nothing can come of it ; you are singular in your
opinion; you do not take practical views, but are smit with a
fancy, with a dream of former times," &c. How cheering is it to
a person so circumstanced, to be able to point to others elsewhere,
who actually hold the same opinions as himself, and exert them-
selves for the same objects ! Why ? because it is an appeal to a
fact, which no one can deny ; it is an evidence that the view
which influences him is something external to his own mind,
and not a dream. What two persons see, cannot be an ideal ap-
parition. Men are governed by such facts, much more than by ar-
gumentative proof. These act upon the imagination. Let a person
be told ten times over that an opinion is true, theyac^ of its being
said becomes an argument for the truth of it ; i. e. it is so with
most men. We see from time to time the operation of this prin-
ciple of our nature in political matters. Our American colonies
revolt ; France feels the sympathy of the event, and is revolu-
tionized. Again, in the same colonies, the Episcopal Church flou-
rishes ; we Churchmen at home hail it as an omen of the Church's
permanence among ourselves. On the other hand, what can be
more dispiriting than to find a cause, which we advocate, sinking
in some other country or neighbourhood, though there be no reason
for concluding, that, because it has fallen elsewhere, therefore it
will among ourselves. In order then to supply this need of our
minds, to satisfy tlie imagination, and so to help our faith, for this
among other reasons Christ set up a visible Society, His Church,
to be as a light upon a hill, to all the ends of the earth, while time
endures. It is a witness of the unseen world ; a pledge of it ; and
a prefiguration of what hereafter will take place. It prefigures the
ultimate separation of good and bad, holds up the great laws of
God's Moral Governance, and preaches the blessed truths of the
Gospel. It pledges to us the promises of the next world, for it is
something (so to say) in hand ; Christ has done one work as the
earnest of another. And it witnesses the truth to the whole world ;
awing sinners, while it enspirits the fainting believer. And in all
these ways it helps forward the world to come ; and further, as
the keeper of the Sacraments, it is an essential means of the reaUz-
ing it at present in our fallen race. Nor is it much to the purpose,
as regards our duty towards it, what are the feelings and spiritual
state of the individuals who are its officers. True it is, were the
Church to teach heretical doctrine, it might become incumbent on
us (a miserable obligation !) to separate from it. But, while it
teaches substantially the Truth, we ought to look upon it as one
whole, one ordinance of God, not as composed of individuals, but
as a House of God's building ; — as an instrument in His hand, to
be used and reverenced for the sake of its Maker.
Now the Papists have retained it ; and so they have the advan-
tage of possessing an instrument, which is, in the first place, suited
to the needs of human nature ; and next, is a special gift of Christ,
and so has a blessing with it. Accordingly we see that in its
measure success follows their zealous use of it. They act with
great force upon the imaginations of men. The vaunted antiquity,
the universality, the unanimity of their Church puts them above
the varying fashions of the world, and the religious novelties of the
day. And truly when one surveys the grandeur of their proceed-
ings, a sigh arises in the thoughtful mind, to think that we should
be separate from them ; Cum talis esses, utinam noster esses ! —
But, alas, an union is impossible. Their communion is in-
fected with heresy ; we are bound to flee it, as a pestilence. They
have estabUshed a lie in the place of God's truth ; and, by their
claim of immutability in doctrine, cannot undo the sin they have
committed. They cannot repent. Popery must be destroyed ; it
cannot be reformed.
Now then what is the Christian to do ? Is he forced back upon
that cheerless atheism (for so it practically must be considered)
which prevailed in the world before Christ's coming, poorly alle-
viated, as it was, by the received polytheims of the heathen ? Can
we conceive a greater calamity to have occurred at the time of our
Reformation, one which the Enemy of man would have been more
set on effecting, than to have entangled the whole of the Church
Catholic in the guilt of heresy, and so have forced every one who
worshipped in spirit and in truth, to flee out of doors into the bleak
world, in order to save his soul ? I do not think that Satan could
have desired any event more eagerly, than such an alternative ; viz.
to have forced Christians, either to remain in communion with
heresy, or to join themselves in some such spontaneous union
among themselves, as is dissolved as easily as it is formed. Blessed
be God ! his malice has been thwarted. I do believe it to be one
most conspicuous mark of God's adorable Providence over us, as
great as if we saw a miracle, that Christians in England escaped in
that evil day from either extreme, neither corrupted doctrinally,
nor secularized ecclesiastically. Thus in every quarter of the
world, from North America, to New South Wales, a Zoar has been
provided for those who would fain escape Sodom, yet dread to
be without shelter. I hail it as an omen amid our present perils,
that our Church will not be destroyed. He hath been mindful of
us ; He will bless us. He has wonderfully preserved our Church
as a true branch of the Church Universal, yet withal preserved it
free from heresy. It is Catholic and Apostolic, yet not Papistical.
With this reflection before us, does it not seem the most utter
ingratitude to an astonishing Providence of God's mercy, to be
neglectful, as many Churchmen now are, of the gift ? to attempt
unions with those who have separated from the Church, to break
down the partition walls, and to argue as if religion were altoge-
ther and only a matter of each man's private concern, and that the
State and Nation were not bound to prefer the Apostolical Church
to all self-originated forms of Christianity ? But this is a point
beside my purpose. 'J'ake the matter merely in the light of human
expedience. Shall we be so far less wise in our generation than
the children of this world, as to rehnquish the support which the
Truth receives from the influence of a Visible Church upon the
imagination, from the energy of operation which a well disciplined
Body ensures ? Shall we not foil the Papists, not with their own
weapons, but with weapons which are ours as well as theirs } or,
on the other hand, shall we with a melancholy infatuation give them
up to them ? Depend upon it, to insist on the doctrine of the
Visible Church is not to favour the Papists, it is to do them the most
serious injury. It is to deprive them of their only strength. But
if we neglect to do so, what will be the consequence ? Break
down the Divine Authority of our Apostolical Church, and you are
plainly preparing the way for Popery in our land. Human nature
cannot remain without visible guides ; it chooses them for itself, if
it is not provided for them. If the Aristocrac]|^ and the Church
fall. Popery steps in. Political events are beyond our power, and
perhaps out of our sphere ; but ecclesiastical matters are in the
hands of all Churchmen.
But my letter has run to an unusual length. — Excuse it.
And believe, &c.
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MORTIFICATION OF THE FLESH
A SCRIPTURE DUTY.
If we take the example of the Holy Men of Scripture as our
guide, certainly bodily privation and chastisement are a very
essential duty of all who wish to serve God, and prepare them-
selves for His presence.
First, we have the example of Moses. His recorded Fasts were
miraculous ; still they were Fasts, and the ordinance was recom-
mended to the notice of all believers afterwards, by the honour
put upon it. " I abode in the mount forty days and forty nights ;
I neither did eat bread nor drink water." Again ; " I fell down
before the Lord, as at the first, forty days and forty nights ; I did
neither eat bread nor drink water, because of all your sins." Deut.
ix. 9.18. Fasting is in the former instance subservient to divine con-
templation, in the latter to humiliation and intercession for sinners.
Elijah. " He said unto him. What manner of man was he which
came up to meet you, and told you these words ? And they answered
him, He was an hairy man, and girt with a girdle of leather about
his loins. And he said. It is Elijah the Tishbite." 2 Kings, i. 7, 8.
It is indeed needless to show the ascetic character of him, who was in
fact the chief and type of those who " wandered about in sheepskins
and goatskins," " in deserts, and in mountains, and in dens and
caves of the earth." He too fasted by the power of God for forty
days and nights ; " He arose and did eat and drink, and went in
the strength of that meat forty days and forty nights, unto Horeb
the mount of God." 1 Kings, xix. 8.
Daniel. " I set my face unto the Lord God, to seek by prayer
and supplications, with fasting, and sackcloth, and ashes ; and I
prayed unto the Lord my God, and made my confession." Dan.
ix. 3, 4. It must be observed, that Daniel was not bound by any
vow, as Samson and Samuel. Moreover, it would appear the gift of
prophecy was given him in reward for his self-chastisements, as the
following passage shows. " In those days I Daniel was mourning
three full weeks ; I ate no pleasant bread, neither came fiesh nor
wine in my mouth ; neither did I anoint myself at all, till three
whole weeks were fulfilled And he said unto me, O Daniel,
a man greatly beloved, understand the words that I speak unto
thee, and stand upright ; for unto thee am I now sent Fear
not, Daniel ; for from the first day that thou didst set thine heart
to understand, and to chasten thyself before thy God, thy words
were heard, and I am come for thy words." Dan. x. 2, 3, 11, 12.
Vide also Luke ii. 37. Acts x. 30.
2. Now here it will be objected, perhaps, that these instances
are taken from the Old Testament, and belong to the Law of
Moses, which is not binding on Christians.
I answer ;
(1.) That in the above passages Fasting is connected with moral
acts, humiliation, prayer, meditation, which are equally binding
on us as on the Jews. Man is now what he was then ; and if
affliction of the flesh was good then, it is now.
(2.) In matter of fact, private Fasting, such as instanced in the
passages above quoted, was no special duty of the Mosaic Law.
Public Fasting, indeed, was on one occasion enjoined by Moses
himself, and on others by subsequent Rulers ; but this was in part
a ceremonial act, not a moral discipline, and was doubtless abo-
hshed with the other rites of the Law. .
" Of Fasts," says Lewis, " there was no more than one ap-
pointed by the Law of Moses, called the Fast of Expiation
The great day of Expiation was a most severe Fast, kept every
year upon the tenth day of the month Tizri, which answers to our
September This solemnity was observed with fasting and
abstinence, not only from all meat and drink, but from all other
pleasure whatsoever ; insomuch that they did not wash their faces,
much less anoint their heads, nor wear their shoes, nor, (if
their Doctors say true,) read any portion of the Law which would
give them delight. They refrained likewise not only from pleasure,
but from labour, nothing being to be done upon this day but con-
fessing of sins and repentance." *
Nay, it may rather be said, that the Jewish Law, as such, was
rather opposed than otherwise to austerities. The Nazarites and
Rechabites, being exceptions to the rule, are evidence to it. Vide,
on the other hand, Deut. xii. Eccles. v. IS.f
Such then being the character of the Law in its formal letter,
it tells just the contrary way to that which superficial reasoners
might expect. For it is most remarkable, first, that the greatest
prophets under it, such as Elijah, and Daniel, were without
express command singularly austere and self-afflicting men, in the
midst of a people, who from the first went lusting after " the fish
which they eat in Egypt freely ; the cucumbers, and the melons,
* Lewis, Hebrew Republic, iv. 14.
t Vitl. Spencer de Legg. Hebracor. lib. 3. diss. 1. ii. 3. diss. 4. i. 5. &c.
and the leeks, and the onions, and the garlick, and said, Who
shall give us flesh to eat ?" Next, there is something of a very
startling and admonitory nature in the miraculous fasts of Moses
and Elijah, under this same imperfect dispensation. The miracle
evidently was for some purpose ; yet it did not sanction, in any
direct way, any injunction of the Law. Was it not an admonition
to the Israelites, that there was a more excellent way of obedience
than that which Almighty God as yet thought fit to promulgate
by solemn enactment ? Is it not an intimation serviceable for
Christian practice, as much as Moses' announcement of the des-
tined " Prophet hke unto him" is intended for the comfort of
Christian faith ?
Surely the duty of bodily discipline might be rested on the
answer to this plain question, JVhy did Daniel use austerities not
enjoined by the Law ?
3. Now turn to the New Testament, and observe what clear
light is therein thrown upon the duty already recommended to us
by the Old Testament Saints.
First, there is the instance of St. John the Baptist. " John came
neither eating nor drinking." Matt. xi. 28. ; and his disciples
fasted. Matt. ix. 14.
Our Saviour did not statedly fast ; but here also the exception
proves the rule. He who did not fast, was the only one born of
woman who was untainted by sinful flesh ; which seems to im-
ply, that all who are natural descendants of guilty Adam ought
to fast.
He bade His disciples to fast. Consider His implied precept,
which is an express command to those who obey the Law of
Liberty. " When thou fastest, anoint thine head and wash thy
face, that thou appear not unto men to fast." Matt. vi. 17, 18.
Consider, moreover, the general austere character of Christian
obedience, as enjoined by our Lord ; — a circumstance much to be
insisted on in an age like this, when what is really self-indulgence
is thought to be a mere moderate and innocent use of this world's
goods. I will but refer to a few, out of many texts, which I am per-
suaded are now forgotten by numbers of educated and amiable
men, who are fond of extolling what they call the mild, tolerant,
enlightened spirit of the Gospel. Matt. v. 29, 30. vii. 13, 14.
X. 37—39. Mark ix. 43—50. x. 2^. Luke xiv. 12. 26—33.
And reflect, too, whether the spirit of texts, such as the follow-
ing, will not move every true [member of the Church Militant,
" The ark, and Israel, and Judah abide in tents ; and my lord
Joab, and the servants of my lord, are encamped in the open
fields ; shall I then go into mine house, to eat and to drink ?
as thou livest, and as thy soul liveth, I will not do this thing."
2 Sam. xi. 11.
Now take the example of the Apostles. St. Peter was fasting,
when he had the vision which sent him to Cornelius : Acts x. 10.
The prophets and teachers at Antioch were fasting, when the Holy
Ghost revealed to them His purpose about Saul and Barnabas :
Acts iii. 2, 3. Vide also Acts xiv. 23. 2 Cor. vi. 5. xi. 27.
Weigh well the following text, which, I am persuaded, many-
men would deny to be St. Paul's writing, had not a gracious Pro-
vidence preserved to us the epistle containing it. *' I keep under
my body, and bring it into subjection ; lest that by any means,
when I have preached to others, I myself should be a cast-away.'*
1 Cor. ix. 27.
Lastly, Consider the practice of the Primitive Christians.
The following account of the early Christian Fasts, is from Bing-
ham, Antiq. lib. xxi.
The Quadragesimal on Lent Fast. — " The Qhadragesiraal Fast be-
fore Easter," says Sozomen, " some observe six weeks, as the lllyrian and
Western Churches, and all Libya, Egypt, and Palestine ; others make it seven
weeks, as the Constantinopolitans and neighbouring nations as far as Phoenicia ;
others fast three only of those six or seven weeks, by intervals ; others the three
weeks next immediately before Easter."
'J'he manner of observing Lent among those that were piously disposed to
observe it, was to abstain from all food till evening, for anciently a change of
diet was not reckoned a fast; but it consisted in perfect abstinence from all
sustenance for ihe whole day till evening.
The Fasts of the Four Seasons. — The next .-Anniversary fasting days were
those which were called Jejunia quatuor temporum, the Fasts of the Four
Seasons of the Year These were at first designed to beg a blessing
of God upon the several seasons of the year, or to retuin thanks for the benefits
received in each of them, or to exercise and purify both body and soul in a
more particular manner, at the return of these certain terms of stricter discip-
line and more extraordinary devotion. [These afterwards became the Ember
Fasts.]
Monthly Fasts.— In some places they had also Monthly Fasts throughout
the year; except in the two months of July and August because of the
sickness of the season.
Weekly Fasts. — Besides these they had their Weekly Fasts on Wednesday
and Friday, called the Stationary Days, and Half- Fasts, or Fasts of the Fourth
and Sixth Days of the Week These Fasts, being of continual use every
week throughout the year, except in the Fifty Days between Easter and Pentecost,
were not kept with that rigour and strictness which was observed in the time
of Lent . . . . .[but] ordinarily held no longer than 9 o'clock, i.e. 3 in the
afternoon."
OXFORD. J. H. N.
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RICHARD NELSON.
II.
" .... Alhanasius's Creed ought thoroughly to be received and
believed; for [it] may be proved by most certain warrants of holy Scripture."
— Article viii.
I LOOK back with much pleasure to the visit I had from my
friend Mr. Woodnot, the Bristol Merchant I before spoke of.
He staid with me some days, and we had many agreeable
rambles and discussions together, which were to me peculiarly
interesting, from the wide experience he had had of men and
things, and of places too, as he had been often abroad, in Swit-
zerland, in Turkey, and on different parts of the American Con-
tinent, where he had spent some years.
Two or three days after our meeting with Richard Nelson, as
stated before, we took our walk, (it being a pleasant evening towards
the end of August,) along the side of a little stream, which we
traced for a mile or two down the valley, returning by a kind of
natural terrace, which terminated in my favourite beech-walk.
The sun was low when we got here ; and we stood still, {it was
not far from Nelson's garden hedge,) to admire its rich glow
on the opposite side of the valley. I was pointing out to my
friend a bold and almost mountainous outhne of hills rising in the
distance, far to the west in Lancashire, Pendle-hill, as I fancied,
and other lofty tracts in the neighbourhood of Clitheroe ; and we
were speculating on the distance they might be from us.
*' Sir," said a voice, which startled me, from my not observing
that any one was near ; " Pendle-hill must be full fifty miles off;
what you see is most likely some of the high ground beyond
Hahfax."
" Why, Richard," said I, " What are you doing down there ?'*
for I could scarcely see more than his head — *' You seem to be
making a strong entrenchment round your castle."
" 1 dare say. Sir," he answered, " you may wonder what I am
about ; but at this time of year, when the springs arc low, I gene-
rally spend an hour, when I have leisure in an evening, in repairing
the garden-mound, that it may be fit to stand against the assaults
of what I call my two winter enemies."
" What can they be ?" I asked ; " I did not know that you
had any enemies."
" Yes, Sir, I have," he rephed ; " at least my garden had two,
land-floods, and Scotch ponies. Almost every winter, once, if not
twice, there is a violent land-flood from the high ground behind
the house ; and if this ditch were not kept clear, to take the water
off immediately, the garden would not recover the damage all the
next year. To be sure, this kind of flood does not commonly last
many hours ; but that is long enough, you know. Sir, to spoil the
labour of weeks and months."
" That I can understand," I answered ;" but how you can be
in any alarm about Highland ponies, I cannot imagine."
" Why," said he, ** you know. Sir, that there is a fair at the
town every year, early in the Spring, where a great many of these
ponies are bought and sold ; and for many years past, Mr. Saveall,
the owner of this field, has let it for one day and night to the
horsedealer, (a well-known man out of Lincolnshire,) to turn those
ponies into, as well as other horses he may have purchased at the
fair. The first year I was here, I was not aware of this custom,
and had taken no precaution against it ; so these little moun-
taineers got in at a weak place in the hedge during the night, and
trod the garden, as one may say, to a mummy. So, to protect
myself for the future against such mischievous visitors, 1 put this
fence along, which I was now repairing. And if you will please
to look at it, I think you, Sir, will allow that it was not badly con-
trived, though I say it, who should not say it."
All along the whole length of the garden, (which might be
perhaps nearly one hundred yards,) on that side which was next
the foot-path, he had fixed very neatly, about half way up the
slope of the ditch on the opposite side, a double indented line of
sharp strong stakes, pointing upwards, presenting a sort of chevaux
de frise ; an impenetrable barrier, which no pony, highland or
lowland, could possibly get through or over.
We said something in commendation of his skill and pre-
caution : on which he observed ; " I am glad, Sir, you approve of
what I have done ; for it has cost me a good deal of labour. And
my neighbour, Farmer Yawn, who has been standing by me for
the last three quarters of an hour, and went away just as you came
up, he says, I am taking a deal of trouble, and very likely for
nothing ; how can I be sure there will be a land-flood, or that the
man will turn in the ponies ? and besides, (says he,) neither land-
flood nor ponies would stay twelve hours. But I know better, Sir,
than to take Mr. Yawn's advice ; for if my bit of garden should be
ruined for a twelvemonth, it would be no comfort afterwards to
think, that perhaps it might not have happened, or that the mis-
chief was quickly done, or that with timely caution it might have
been prevented."
After a few more words we wished him a good evening, and
walked on for some little way in silence, which my companion
put an end to by saying, " It must be confessed that our friend
Nelson is a sensible man ; and not the less so, (added he, with a
smile,) because I am sure he will agree with me in opinion.'*
For in the course of our walk we had been discussing rather
earnestly the subject of the Athanasian Creed ; the question
between us not being as to the doctrines contained in it, but as to
the expediency of retaining it in the Liturgy, supposing any
changes should take place in that also, as in every thing else.
Not that there was any real difference of opinion between us on
that point either ; but wishing to know his views on the subject,
I had been urging the various objections, such of them at least as
are most plausible, and had been gratified with observing how
little weight he attached to them ; and my satisfaction was the
greater, because, from his education and profession, as a layman
and a merchant, he could not be accused of what have been scorn-
fully designated as " academical and clerical prejudices."
In the course of our conversation he had expressed himself
most earnestly in favour of the Athanasian Creed ; alleging, for
this his opinion, various reasons, and among others the following ;
" that he regarded this Creed in the light of a fence or bulwark
set up to protect the Truth against all innovations and encroach-
ments ; and that to take it away, particularly in times when popu-
lar opinion, or rather feeling, was against it, would be almost high
treason against God : (that was his Word :) would be, so far as in
us lies, wilfully to expose the Truth to be trodden down by its
enemies."
*' Now," said he, " whilst you were talking to our friend Nelson,
it struck me that his care about his garden very aptly expresses our
duty in respect of this very subject. For why is this Creed so ob-
noxious ? simply because it is so strongly and sharply worded ;
because it leaves no opening for a semi-socinian or a five-quarter
latitudinarian to creep in at ; because it presents an insurmountable
obstacle to every intruder who would trample under foot the
Lord's vineyard.
*' And even if the aspect of things were more favourable, even if
there were no sign of danger at hand, I should much rather advise
that, like Nelson, we should look forward to probable or possible
inroads, than venture to neglect, much less to remove, our fences.
" But," he continued, " in the present condition of what is by
courtesy, (or one might almost say, facetiously,) called the Christian
world, it were in my judgment little less than madness to yield so
strong a position, — one too, which if once lost can never be reco-
vered."
And then he referred to what he had before been insisting on,
the great mistake made by the American Church in rejecting the
Athanasian Creed from her Liturgy ; and how, from personal obser-
vation during his residence first at New York, and afterwards at
Charleston, he was sure the time would come when its loss would
be felt and acknowledged by the true sons of that Church. ** And
I wisii," added he, as we concluded our walk and our discussion
together, ** you would endeavour to ascertain what aie the senti-
ments of our friend Nelson on this subject, for I have no doubt he
has turned it over in his mind ; and his opinion must certainly
be of value, because happily for himself he has not been, I sup-
pose, in the way of hearing the profane absurdities that are daily
written and spoken against this inestimable Creed."
" Yc«," said I, ** whatever his opinions arc, I doubt not they
will be found candid, and free from unreasonable prejudice ; and I
will take an early opportunity of ascertaining them."
Soon after this my friend left me, and I promised to communi-
cate to him the result of my enquiries. The Sunday following, it
being a serene autumnal morning, according to the description of the
Divine Poet — " most calm, most bright" — I proceeded earlier than
usual towards the school.
When I came up to Richard's cottage, he was standing at the
gate, with his infant child in his arms, looking as if he could envy
no man ; as if Sunday were to him what it should be to us all,
** the couch of time, care's balm and bay."
" You are rather earlier. Sir, than usual," he said.
" Yes," I answered, " the morning is so lovely, so Sunday-like,
I could not endure to stay any longer within doors."
After some few observations had passed between us, — in which he
expressed with an unaffected solemnity of manner peculiar to him-
self, his sense of the value of each returning Lord's day, calling it,
(and I think he used, though unconsciously, Isaac Walton's very
words,) " a step towards a blessed eternity," — I asked him if he
would have any objection to take two or three turns with me in the
beech-walk, as it still wanted a considerable time to school.
He answered that he would gladly accompany me, especially as it
might be better for the child to be taken under the shade of the
trees.
" Richard," said I, " my friend Mr. Woodnot, and I may call
him your friend too, was much amused with your plan for keeping
off the enemies of your garden. He commended it highly, and
thinks you therein set a good example to all true Churchmen, and
especially to us of the Clergy."
" In what respect. Sir ?" he asked. " Why," I replied, *' in keep-
ing your fences strong and sharp, and contrived in the best possible
way to serve the purpose of fences ; namely, to preserve one's pro-
perty from injury. For we understood you to say, that, were it not
for a little observation and foresight, however well all might be for
three hundred and sixty-four days in the year, in one twenty-four
hours all might be laid waste, either by the torrent from the high
ground above you, or by the catde from your neighbour's field."
*' Indeed, Sir," he answered, " that is no more than the truth.
But I confess I do not exactly see how in acting thus 1 have set any
particularly good example. No person of common sense could do
otherwise."
" As to that," I replied, " perhaps what some witty man said of
common honesty, he might too have said of common sense, that it
is a very uncommon thing. But be that as it may, it certainly
would appear to me to be no mark of sense nor of honesty either, if
we Christians who are ** put in trust (as St. Paul speaks) with the
Gospel," were to draw back from our strong advanced positions, in
the vain hope that the Enemy would be content with this success,
and encroach no further."
" May I ask, Sir," he said, " what it is you refer to ?"
** Why, Richard," I replied, *' of course you have heard that a
great many people think the Church Prayer Book oiight to be
altered ; and that first and foremost the Athanasian Creed ought to
be put out of it.'*
«' Sir," said he, " I have heard more than one person make this
observation, but I never took much account of it till about a year or
eighteen months ago, when a brother-in-law of mine, who is fond
of poring over the newspapers, told me he had been reading extracts
from the works of a famous preacher, one Dr. Hoadley, which I am
sorry to Say he was inclined to admire. For in these extracts there
were objections made to other parts of the Church Service, and
particularly to the Athanasian Creed, which (the Dr. said) was a
great blot in the Prayer Book, and that he wished we were well
rid of it, with other such disrespectful expressions. Now, Sir, it
seemed to me such a thing, for a Clergyman who had signed the
Articles and the Prayer Book, and had his maintenance from the
Church, and had taken an oath before God and man to teach the
truth to his flock, according to the Prayer Book; that a Church
Minister should take upon him to omit so remarkable a portion of the
Church Service; nay more, should speak so slightingly of what
he had solemnly assented to, and was even sworn to; this seemed
to me to be astonishing ; and, I must confess to you, even shock-
ing. And, Sir, I thought of what my mother had said to me in her
last illness, about the danger of trifling with God Almighty. I
thought too, if there should be many such Clergymen as this Dr.
Hoadley, what confusion and perplexity they would throw people's
minds into, driving some perhaps into downright infidelity. And
then I went on to reHect, what if my poor children should hereafter
fall into the way of some such false teachers, and learn to deny the
Lord that bought them, and to despise the Spirit of Grace.
" This thought I could not endure ; so I resolved, that with God's
gracious help, I would search the matter out for myself;, for surely.
Sir, it is a matter in which not the Clergy only, but we all are
deeply interested."
" You say right," I replied ; " the knowledge of God*s truth
must be the greatest earthly treasure to us all. It unquestionably
concerns the Laity full as much as it does the Clergy, to ascertain
the Truth and to keep it ; also to hand it on pure and uncorrupted to
their children after them."
He proceeded ; " My plan was this ; first to endeavour to make
out what was the intention of the. Church in appointing this and
the other two Creeds to be occasionally used ; and then to try this
Athanasian Creed by Scripture rules ; and if I could not reconcile it
to them, why then certainly, however unwillingly, I should have
joined in opinion with those who wish to have it left out of the
Prayer Book."
" A very good plan," said I, " but you must recollect that the
enemies of this Creed would ask, what possible reason you could
have for being unwilling to part with it, especially when you know
that great numbers of people have so vehement a dislike to it."
" Sir," said he, " I have long made up my mind, that on ques-
tions of this kind relating to God and Eternity, people's likings and
disHkings are not much in the scale either way. But I think, Sir,
I can offer one or two good excuses for my being unwilling to have
this Creed laid aside. In the first place, it would give me pain to
have any great alterations made in such a book as the Prayer Book ;
which I have been used to from my infancy ; which as a child I
was always taught to reverence ; and which, (I am not ashamed to
say,) I do reverence from my heart more and more the older T grow.
In the next place, I am sure all must allow that some parts of the
Athanasian Creed are very noble and beautiful to hear, especially
when they are well read or repeated. And again, even a child
may see that if this Creed be put away, great encouragement will
8
be given, not only to protest infidels, but iilso to many wild thought-
less persons, who would fain believe that Religion, like every thing
else, needs to be radically reformed."
" But, Richard,'* I said, " you are not, I suppose, so vain as to
imagine that our Church Reformers will be willing to keep the
Prayer Book just as it is, merely because you and I and a few
more admire some of the clauses in this Creed."
" Sir," said he, *' you may be sure I never imagined such a
thing. I was not presuming to give an opinion, whether or not
the Prayer Book is likely to be improved by any alterations which
may be made in it. 1 was only excusing myself for being lothe to
part with the Athanasian Creed."
" But," said I, " will you now tell me what conclusion you
came to in your enquiry into the intention of the Church in ap-
pointing this and the other two Creeds to be used.
" I remembered," he said, " that I had heard you. Sir, or some
one whose opinion I could take on these subjects, make an obser-
vation, that the three Creeds were not written all at the same time,
but at three different periods. That the Apostles' Creed was made
first, either in the time of the Apostles, or very soon after. That
the Nicene Creed came next, after an interval of two hundred years
or more. And that then again, after another considerable space, I
think I understood more than a century, followed the Creed of St.
Athanasius, as it was called.
" So it came into my thoughts that the Church seemed to act
like a tender mother very anxious for her children, from the very
first ; but growing still more and more anxious as they grow older,
are more exposed to dangers, and yet less and less willing to yield
themselves to her control.
** Thus it may seem, that in the most ancient, the Apostles'
Creed, a plain simple rule of faith is given.
" In the next, the Nicene Creed, tJie same rule is laid downy
but more at length, and in a tone of anxiety and caution as if the
enemy were at hand.
" But in the last, the Athanasian Creed, where still the very
same rule of faith is laid rfoM;?i,the alarm is loudly sounded, there
is throughout an expression of urgent warning, as needful for per-
9
sons in the very midst of foes, some open, and more secret foes,
who would rob God of His honour, and man of the everlasting in-
heritance, purchased for him by his Saviour's Blood.
" Indeed," said I, " it is fearful to think to what lengths the
pride of human reason will draw those who yield to it. But
before you proceed with your statement, I should wish to know
what opinion you have come to respecting what are so falsely, not
to say profanely, called * the damnatory clauses' in the Athana-
sian Creed. You are doubtless aware that many good sort of per-
sons, who profess not to disapprove of the other parts of the
Creed, are, (or at least fancy themselves,) much offended and hurt
in their feelings by these clauses.
** Observe, I am not now exactly referring to persons who speak
harshly or disrespectfully of this Creed, but rather to persons of
piety and learning, who with all reverence for it as an ancient and
true confession of faith, have yet thought that some of the expres-
sions in it are unnecessarily strong, and what they cannot endure
to repeat or to hear."
" Sir," he replied, " if it is not presumptuous in me to pass my
opinion on the conduct of such persons as you represent, I should
say to them, if you can endure to believe these things, you may
also endure to acknowledge such your belief, and to hear it con-
firmed by the voice of the Church.
" The parent who cannot endure to correct his child, will doubt-
less live to repent his mistaken tenderness, as we are taught in
Scripture.
** And if the Church or her Ministers through like false pity should
no longer endure to hold out to our consciences the terrors of the
Lord, we of the people shall no doubt have cause to lament their
mistaken tenderness ; even though now, like over-indulged Chris-
tians, we may many of us be impatient of strict restraint or of
warnings seemingly severe ; yet, if the Church luill he hut firm to
her sacred trust, many souls will doubtless in the end bless God
for these very warnings and threatenings, which now they fancy
to be almost intolerable.
" But as to persons who scruple not to speak scornfully and
reproachfully of this Creed, or any part of it, I must think such
language of theirs shows rashness, and ignorance too, very unbe-
10
coming a Christian. For, it may well be asked, is a mother to be
blamed who, seeing her child in imminent danger, warns him of
it in language the most powerful her tongue can give utter-
ance to ?
" If the Gospel of Christ be indeed our only hope^ is not the
Church a true friend to us, in telling us so ; in making us confess
it, as one may almost say, whether we choose or no ?
If the Gospel of the Lord Jesus be our only hope ; is not this
kind?"
" Indeed," said I, " your argument is most just ; it is the truest
kindness to warn people of their danger. But as it is too often a
thankless office ; so in the present instance. For, as you know,
these which may fitly be called ' The Warning Clauses,' or * The
Monitory Clauses,' are especially reviled ; as, in fact, the ten-
dency of the whole Creed is accounted to be unscriptural and
uncharitable, even by some who think themselves, and desire to
be thought by others, very serious Christians."
" Sir," said he, " to any Christian who was disposed to think
so ill of it, I should like just to mention a conversation I had some
time last year with a man of our parish, Edmund Plush, the man
that has set up the new beer-house. You know. Sir, I dare say,
that he was once a gentleman's servant."
" I have heard so," I answered ; " but as I see some of the
boys coming, it is time for me to leave you, and make the best of
my way to the school."
" And I,'* said he, " will take the child back, and be after you
in a quarter of an hour ; but in the evening I shall hope. Sir, to
have some further conversation with you."
" I hope so too," I answered. But, as it happened, I was
called to go after the Evening Service to visit a sick person in a
distant part of the parish ; and a week or two passed away before
we again met. He then happened to come to my house one even-
ing to settle an account ; I desired he might come to me into my
Study ; and when we had concluded our business, I told him I
wished he would stay half an hour, that we might finish the con-
versation which we had broken off so abruptly before.
He said, if I were disengaged he would be glad to stay ; and
not without some difficulty I prevailed on him to sit down.
il
" Richard," said I, " if you recollect, you were going to teli
me of a conversation you had with Edmund Plush."
" Yes, Sir," he replied ; " I had two or three days' work, point-
ing his garden wall ; (for Edmund is very curious about his fruit,
especially about some favourite Orlean plums:) and one day, as
he was standing by me, and running on with his talk about alter-
ations and reforms, he said, among other observations not very
moderate, that the Church Prayer Book wanted to be altered and
reformed as much as any thing."
To this I replied, that " alteration was one thing, and reform
was another ; and that if the Prayer Book was altered, it did not
follow that it would be reformed."
" He then went on to say, that while he was footman at Squire
Martingal's, over in Cheshire, one day, when he was waiting at
table, and there were four or five gentlemen at dinner, they were
talking about the Prayer Book, and whether it was not now time
for it to be altered.
*' And the Squire gave it as his opinion that there was one word
in particular which he wished very much to see put entirely out
of the Book ; and that was, the word ' damnation.' Such words
as that, he said, ought not to be in a book, which gentlefolks were
expected to sit and hear.
" Edmund went on to say, that there was a gentleman at the
table, who observed, it would be better to alter the word to
* condemnation :' of which the company very much approved,
though, (as Plush himself remarked,) it was not easy to see what
was gained by the alteration.
" Now, Sir, it does seem to me, that Squire Martingal and his
friends forgot, when they made such short work with the Prayer
Book, that there was the Bible still in their way, quite as much
needing to be corrected and amended.
" And I told Edmund so ; and I also told him, that if I were in
his'place, I should not like to go about repeating private conversa-
tions which he might have overheard at his master's table ; espe-
cially when they were so little calculated to be of use.
" However, Edmund must do as he pleases ; but for myself,
Sir, I do assure you, that after giving the subject the best con-
sideration in my power, the objections which people make against
12
the Athanasian Creed, are, to my thinking, not at all more sub-
stantial than Squire Martingal's against the Prayer Book and
Bible. Indeed, Sir, it is my opinion, that there is nothing in that
Creed either unscriptural or uncharitable, but quite the very con-
trary ; that it is essentially, (as I once heard you call the Commi-
nation Service,) ' in its matter. Christian Truth ; and in its manner,
Christian Love.' And, Sir, if you v^^ill not be weary of me, I will
try to show you how I came to this conclusion."
" Richard," said I, " you need not fear that you will tire me."
" Well, Sir," he proceeded ; " it seemed to me plain from the ■ H
Scriptures, (what no one indeed will deny or question,) that the *
Great Almighty God should be the object of all our Love and
Adoration. From the same Scriptures it also appeared, that the
Lord Jesus Christ, our only Saviour and Hope, is entitled to
all our Love and Adoration.
" And again, from the same Scriptures, it appears that the
Holy Spirit of God, the only Sanctifier, Guide, and Guardian
of His Church, is entitled to all our Love and Adoration."
" Certainly," I replied ; " no one, who believes the Scriptures, «-
can doubt this."
" And is not this," he said, " the very doctrine of the first
part of the Creed ; * that the Father is God, the Son is God, and
the Holy Ghost is God ; and yet they are not three Gods, but one
God ?'" In hke manner, if any man enquire for the very founda-
tion of Christian hope and consolation, surely it is the doctrine that
God our Saviour took on Him our frail and mortal nature ; that
He was * perfect man,' as well as * perfect God.' Without this
doctrine, the peculiar hopes and consolations of the Gospel fade
away and disappear. Now this is the great truth prest on our
thoughts in the second part of the Athanasian Creed, where we are
taught boldly to maintain that * the right faith is, that we believe
AND CONFESS, — not believe only, but beheve and confess, — that our
Lord Jesus Christ, the Son of God, is God and man.' "
" Yes," I answered, " it is difficult to imagine how any one who
acknowledges the truth of the Scriptures, can deny and question
this. But you must, I am sure, be aware, that many people object,
that this doctrine is not simply stated, and so left to every one's
own conscience to approve, but that attempts are made to draw
13
out distinctions and explanations, which are not in the Scripture,
and which no one can understand ; and then, after all, people are
made to say, that whoever does not believe all this, has no chance
of salvation."
" Sir," he replied, " there is a verse in the Psalms, which
seems to give an answer to such objectors ; * If I should say Hke
them, I should condemn the generation of God's children.* No
one will dare deny that those who framed this Creed, and those
who put it into our Prayer Book, were good and holy men, sin-
cerely anxious for the honour of Almighty God, and for the
salvation of men's souls. It was surely not their fault that these
distinctions and explanations, (if they are to be so called,) became
necessary, but the fault of rash or loose-minded people, who at-
tempted to corrupt the hearts of the simple with their false dis-
tinction- and false explanations.
" Against such, the Church, as a good parent should, warns her
sons in the strongest terms ; and if stronger terms could have been
found, no doubt she would have used them.
" And it seems to me, that it is not at all the intention of the
Church, in this Creed or anywhere else, to endeavour to explain
what is above human comprehension ; but only to warn us that
quibbled and pretended distinctions have been made of old, and
will be again, against the essential doctrines of the Gospel ; and
that, come in whatever shape they may, they are to be opposed at
once with a sharp and strong denial ; to be at once, and as the Arti-
cle says, " thoroughly" rejected.
" And the absolute need of some such strong impenetrable
fence appears from what I have heard, that there have been
Church people, and even Clergymen, who denied these doctrines,
and, (as might be expected,) scorned this Creed. How they could
reconcile their conduct to their consciences, it is not for me to say ;
but it is plain, that if the fence were taken away and weakened, the
danger to the fold would be much increased."
" I fully agree with you," was my reply ; " but you know those
who dislike this Creed assert, that the ' Fence,' as you call it, is
much sharper and stronger than it need be ; and that it would be
better to have no ' Monitory Clauses' at all, than any exprest in
such strong and, as they call them, violent terms."
14
" Sir," he answered, " you know that in different places in the
New Testament we are taught that adultery, fornication, drunken-
ness, and other such crimes, are entirely unsuitable to the Chris-
tian Profession, and that persons who are guilty of them do in
practice renounce the Gospel.
" Now supposing it should be thought well by the Governors of
the Church to set forth a solemn warning to profligates thus
worded : — M:
" * Whosoever will be saved, before all things it is necessary that
he avoid the crimes of adultery, whoredom, drunkenness, and
blasphemy ; which crimes, unless every one do carefully abstain
from, without doubt he shall perish everlastingly ;'
" And if then were to follow some solemn admonitions, setting
forth, (according to the sense, though not in the very words of
Scripture,) the necessity of self-denial, mortification, and constant
communion with Almighty God in prayer and at His holy table,
so that the affections may be kept set on high and heavenly things ;
and all concluding thus : —
** ' This is the rule of Christian Purity, which except a man ob-
serve faithfully he cannot be saved ;*
" Do not you. Sir, think such warnings would be quite agree-
able to Scripture and to Christian Charity ?'*
" Indeed I think so," I replied.
" And yet," he proceeded ; " supposing such an admonition as
this were to be made by authority, and ordered to be printed in all
the Prayer Books, and to be read twelve times a year in every
Church in England, do you not think there would be a great out-
cry against it ; and that many people, when it was going to be read,
would shut their books, or perhaps go out of the Church ?"
" It is too probable," I replied, "considering how little account
is now made of crimes of this kind, even by many who are
thought rehgious people. Indeed, I have understood from a per-
son I can rely upon, otherwise I could not have credited it, that
one of the objections which Mr. Cartwright himself brought
against the Prayer Book was, that in the Litany, fornication is
termed * a deadly sin.' "
" it is strange, indeed. Sir," said he, " and sad to think that
any one who believes the Scriptures could offer such an objection.
15
But it contirnis an opinion I was going to express to you.
For if a good kind of man, as Mr. Cartwright is said to be, objects
to the Litany on such grounds, how much more is it to be expected
that such an admonition as that which I have spoken of would be
frequently scorned and hooted at.
" And then," continued he, " supposing such an admonition as
this had been made and used in the Church for hundreds of years,
and it were now to be left out in the reformed Prayer Book,
would not such a measure give great satisfaction and encou-
ragement to all the loose dissolute people throughout the country ?"
" That cannot be doubted," I answered. " But there is one
objection, (absurd enough to be sure,) which people offer against
the Athanasian Creed, which you have not noticed, perhaps
because you had never heard of it.
" The objection I mean is, that this Creed leaves no allowance
for unavoidable ignorance, or bad education ; nor any chance even
for persons of v/eak doubting minds, no not for idiots, or children,
to escape from its heavy censures.
" It is, obviously, an absurd objection, yet it is what people do
urge, and people too who make pretension to reason and religion."
" Sir," said he, " I can never suppose that any really con-
scientious person, whose mind was free from prejudice, could offer
such an objection.
" It must be quite plain to all candid minds, that as in the Scrip-
ture itself, so in the Church Prayer Book, we are always instructed
to believe that our merciful God makes allowance for our weak-
ness and bhndness in matters of knowledge and faith, as well as
in other things. As in the Scriptures, so in the Church Prayer Book
we are always taught, that occasional doubt and perplexity are no
proof of want of Faith ; that he truly believes who acts, (if I may
so say,) upon trust, who like Abraham, the father of the faithful,
* obeys and goes on' obeying, * not knowing whither he goes ;'
knowing only that if he follow God's guidance, he must be
right.
" It is too always taught, as in the Scriptures, so in the Prayer
Book, that upon true repentance, sincere faith in the Blood and Me-
diation of the One Redeemer, and entire submission to the guidance
of the One Sanctifier, it is, I say, always taught, that the door of
16
mercy is open even to the most inveterate sinners, whatever the
nature of their sins might have been ; unless indeed the sin against
the Holy Ghost be considered an exception ; to guard Chris-
tians against which, may be supposed one great and surely cha-
ritable purpose of this Creed.
" How then," he proceeded, " can the Church with any show
of reason be called ' uncharitable,' which, with this evangelical
doctrine implied in all her Services, uses occasionally the strongest
language of warning, (or even of threatening,) against fatal sins
and errors, if by any means she may preserve the souls commit-
ted to her charge stedfast in the faith, * the faith which was once
delivered unto the Saints ?' "
" Yes," said I, " once for all, never to be changed or frittered
away in base compliance with the ever-varying customs and fancies
of worldly and self-conceited men."
" And Sir," he proceeded, " I put it to myself in this way.
What a fearful thing it would be for a person on his death-bed to
deny the Son of God, the only Redeemer, and the Spirit of God,
the only Comforter ! Now the Church Prayer Book considers us
all as it were on our death-beds, or at least but a little way from
them. The Services for the Visitation of the Sick, and the Burial
of the Dead, come very close after Baptism and the Catechism. As
we should wish to die, so the Church would have us live. If it be
an awful thought to pass into Eternity in wilful ignorance or neg-
ligence of the essential truths of the Gospel; is it not also an
awful thought that people should spend this their probationary
time in such ignorance or negligence ? And again, I would ask,
can the Church be called * uncharitable,' which earnestly and in-
cessantly, and in the plainest, strongest words that the English
language can supply, warns her members of their danger in this
respect ?"
" Certainly, Richard," I replied, " what you say is most worthy
to be thought on by all persons who find fault with this Creed.
But I wish you to recollect, that many of them take what they call
* high ground' in their argument. They confidently assert that it
is * bigotted,' * unscriptural,' * unchristian,' and other such hard
names, to pretend that * modes of faith,' (that is their term,) are of
any great importance, or indeed of any importance at all ; that if a
17
man's life is in the right, his faith can't be wrong ; that of course
adultery and those kind of things are forbidden in the Testament,
but that there are few passages or (as some of them say) none at all,
which can be brought forward in support of the opinions put forth
in the Athanasian Creed ; much less (they assert) can any passages
be found, denouncing so heavy a woe against those who reject
these opinions."
*' Sir," he replied, with more than even his usual energy, " I
will be bold to say, that there are as many passages in the New
Testament, distinctly proving and supporting the great doctrines
put forth in the Athanasian Creed, as there are passages expressly
forbidding adultery, and other such crimes. But supposing it
were otherwise, it really does not appear to me, that the case
would be different. Gambling is not in words forbidden, (so far as
I can recollect,) in any part or passage of the Old or New Testa-
ment ; yet no one doubts, I mean, no serious thinking person, that
it is one of the most fatal habits a person can get into ; not because
it is expressly forbidden in any part or passage, but because it is
against the whole Gospel ; utterly inconsistent with a Christianas
practice.
" Now, Sir, it really does appear to me, that to deny the great
doctrines contained in this noble Creed, is not merely to go against
express passages of Scripture ; passages, I mean, wherein our
Lord Jesus, and the Blessed Spirit, are spoken of as God ; but
more than this, it is against the whole Gospel, utterly inconsistent
with a Christian's faith.' ^
" Well, Richard," I said, '* the considerations you have sug-
gested are certainly such as should lead all Christians to pause
before they encourage in themselves or others any dislike of this
ancient, and as you justly call it, this noble Creed."
" Sir," he replied, " in my poor judgment it is indeed a noble,
a magnificent confession.
" But still, noble and magnificent as it is, if it, or any part
of it, were against Scripture, or against Christian Charity, I, for
one, should not be easy till it were put out of the Prayer Book.
** How happy then am I to think that it breathes the very spirit
of pure Christian Charity ; of Love, more than parental ; of Love
like His, Sir, who ' so often would have gathered His children
a2
18
together, as a hen gathereth her chickens under her wings, but
THEY WOULD NOT !'*
" Yes, Richard," I said ; " and often as this tender yearning
anxiety for men's souls is displayed in the conduct and words of
our adored Master, I have frequently thought it nowhere more
strikingly appears, than in that pathetic chapter of warnings to
which you refer, the 23rd of St. Matthew ; a chapter truly of
* monitory clauses.' "
** Sir," he answered, " it might almost be expected of those
who rashly accuse the Church of uncharitableness for retaining
the Athanasian Creed, that they should also wish to have that
chapter left out of the Calendar ; as indeed I have heard that they
do wish many of the Psalms to be omitted on some such ground.
" But it is now time for me to wish you good evening ; hoping.
Sir, that I have not taken too great a liberty in thus speaking out
my opinions, or wearied you by staying too long."
" Richard," said I, " once for all, believe me it is one of the
chief comforts and encouragements I have, to be with you at
Church and at School, and to talk with you on these great
subjects."
OXFORD.
The Feast of the Epiphany.
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W. KINO, PIUMLH, »i. (LEMENI S, OXFORD.
Jan. 6, 1831.] [No. 23.— Price ]d.
THK FAITH AND OBEDIENCE OF CHURCHMEN,
THE STRENGTH OF THE CHURCH.
" And Simon Peter answered and said. Thou art the Christ,
the Son of the Living God. And Jesus answered and said unto
him. Blessed art thou, Simon Bar-jona : for flesh and blood hath
not revealed it unto thee, but My Father which is in heaven.
And I say als.o unto thee. That thou art Peter ; and upon this rock
I will build My Church ; and the gates of hell shall not prevail
against it." Matt. xvi. 16 — 18.
The rock, then, upon which the Church is built, is the confes-
sion, that Jesus is the Christ, the Son of the Living God ; a
truth set forth and shadowed by the Prophets, but openly and
plainly taught by the Apostles. St. Paul uses a similar expres-
sion, when he speaks of the body of Christians being " built
upon the foundation of the Apostles and Prophets ;" (i. e. resting in
the sound and true doctrine which they taught ;) " Jesus Christ
Himself being the chief corner-sione," (Ephes. ii. 20.) ; — our very
spiritual existence depending upon our adherence to this great truth,
that Jesus was the anointed Son of God, God and Man, the pro-
mised Saviour of the world ; — He, who by taking man's nature
upon Him in the womb of the Blessed Virgin, fulfilled the prophecy,
that the Saviour should be of the seed of Abraham, in whom
" all the nations of the earth should be blessed," (Gen. xxii. 18.)
and the seed of the woman, who should " bruise the serpent's
head," (Gen. iii. 15.) ; — and who, inasmuch as He was " the Only-
begotten Son of God, (John iii. 18.) " God of God," " Very
God of very God," (Nicene Creed,) fulfilled the prophecy, that
the Saviour should be " the mighty God," (Isaiah ix. 6.) ; — He,
of whom it was said, " Let all the Angels of God worship Him,"
(Heb.i. 6.) ;--and of whom it was likewise said, ** Thy throne, ()
God, is for ever and ever.'* Ps. xlv. 6.
I said, that our very spiritual existence depends upon our ad-
hering to this great and fundamental truth ; and this I said, not
of us as individuals only, but as Members of the Church of
Christ, and of that portion of Christ's Church in this Kingdom
which is usually called the Church of England. It is true of us
individually, as appears by the words of St. John ; " He that hath
the Son, hath life ; and he that hath not the Son of God, hath not
life," (1 John v. 12.) ; by which we learn, that as long as we
slight or disbelieve, or deny this sacred truth, we have no spiritual
life in us. It is also true of us, as Members of the Church of
Christ, and of that portion of Christ's Church in this Kingdom
which is usually called the Church of England, as appears from
the passage before us ; " Upon this rock, (i. e. upon this firm con-
fession of faith in Jesus as the Christ, the Son of the Living
God,) " I will build My Church; and tlie gates of hell shall not
prevail against it." For from this we learn, that the Church, and
any given portion of that Church, is only then able to defy the
assaults of the Devil, that she can only then look forward with
confidence to get the victory, so long as she adheres firmly to this
faith and belief in Christ. When she departs from that founda-
tion, then she ceases to have a claim for the continuance of the
promised aid. This is a matter which it behoves Christians at all
times to place before their eyes, and to keep in remembrance ;
but, especially, at the present time, does it behove us, who are
Members of the Church of Christ in England, to do so ; because
of the unceasing endeavours which are being made by men who
are either careless of religion altogether, or who have embraced
false views of it, to overthrow our Church ; endeavours, which we
have reason to regard either with fear, or not, according as we
have reason, or not, to suppose that the Members of the Church
have departed from the true faith and fear of God, and of the
Lord Jesus Christ. If there is reason to believe that many or
most of the Members of our Church are regardless of that true
faith, and of the honour of Him in whom we believe, that by their
lips, or hy their lives, they set at nought His Majesty, neglect His
Sacranvonts, dospi-e His Word, forsake His Worship, obey not His
Voice, or look for redemption and salvation by any other means
than by His Cross and Blood, then we have every reason to fear,
that these endeavours of our enemies will be successful ; that the
light of God's presence will be withheld from us ; and that, as
He withdrew from the Jews, when they neglected Christ, the
Lord of Glory, so He will withdraw from our Nation also, and
leave it to the wretchedness of its own chosen ways ; to the enjoy-
ment of those idols, the world, the flesh, and the Devil, for which
it will have forsaken the Holy One of Israel, and refused to
hearken to the voice of the Lamb of God, who died to take away
the sins of the world. But if not, if we have reason to hope that
there are many true Servants of God still to be found ; that there
are many who, not with their lips only, but in their hearts and
with their lives acknowledge Him the only true God, and Jesus
Christ whom He has sent ; acknowledge Him so as to obey His
voice, and keep and do what He has commanded ; then may we
regard the attempts of our enemies without dismay ; then may we
have firm and stedfast hope, that the gates of Hell shall not pre-
vail against us : that though it may please God that we should
suffer for a while ; — as we suffered, together with good King Charles,
at the hands of the Dissenters ; as we suffered, in the days of
bloody Queen Mary, at the hands of the Roman Catholics ; as we
suffered during the first three hundred years after Christ, at the
hands of the Heathens and the Jews ; — yet that eventually triumph
will await us ; that He will bring our Church out of the trial, like
gold out of the fire, more pure and of greater worth, (" I will
purely purge away thy dross, and take away all thy tin ;" Is. i. 25.)
that " all things will work together for good" to us ; and that the
purpose aimed at by the affliction is, that He " may present our
Church to Himself as a glorious Church, not having spot, or
wrinkle, or any such thing ; but that it should be holy and with-
out blemish." Ephes. v. 27.
It will hence appear, that it is in the power of every individual,
by a holy and religious life in the true faith and fear of God and
our Lord Jesus Christ, to promote not only his own salvation,
but the welfare and stability of the Church of Christ ; or by an
unholy, careless, and irreligious life, not only to secure his own
damnation, but to assist the enemies of God and man, who are
purposed to overthrow that Church.
If times of confusion and trouble shall come, where can we
seek for comfort but in the love of Christ, in the love of God
to man for Christ's sake ? But how can we then take comfort
in that love, if now we take no account of it ? Let me entreat you,
then. Christian Brethren, while the days of peace are vouchsafed
to you, to give more and more heed to all religious duties. The
days may come, when your Churches will be shut up, or only
filled by men who will not teach the whole truth as it is in Jesus ;
when you will be deprived of Ministers of Religion ; or have only
such as are destitute of God's Commission. Do not, I beseech
you, by your neglect now, add to your misery then the bitterness
of self-reproach, when you will have to say, " I had once the
opportunity of worshipping God aright, but I neglected it, and
He now has withheld it from me. I had once the means of re-
ceiving the Body and Blood of my Saviour, at the hands of His
own Minister ; but I refused it, and now He has placed it out of
my power."
oxford.
The Feast of the Epiphany,
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W, klNC, PKINTEK, SI. CI I^MEM t>, 0\roai».
,/«. 25, 1834.] [No. 2A.^Prirf' 2r/.
THE SCRIPTURE VIEW OF THE
APOSTOLIC COMiMlSSION.
I.\ referring to the Epistles of the New Testa'ment for proof
of the duty of submission to Spiritual Authority, #e kr^ iometiiries
met by the objection, that the case is very much altered since thre
days of the Apostles, and since the extraordinary gifts of the Spii'tiT
have been withdrawri from the Church. Now it writ reddfTy
]ie admitted, on all hands, thtit the state of the Clfurch is ^ery
greatly altered since these miraculous powers have ceased ; Mit
at the same time we must not allow a general principle of this
sort to set aside the authority of Holy Scripture, as far as regaMs
our own pratctice, until, by a diligent and careful study of the Apos-
tles* writings, we have found that the principle ddes really apply' to
the case in question ; as, for instance, that the Apostolic Autlibrity
is grounded in Scripture upon the possession of miraculous powers,
and therefore necessarily ceased when those powers were vv^ithh^l'd.
Let us then examine this point more particularly.
Have we then considered, in refererite to this matter, that the
extraordinary gifts of the Spirit w^^re not confined to the appointed
teachers of the Church, but Were shed abroad upon the congre-
gation at large, npon the young and the old alike, upon the
servants, and upofi the hand-maidens } (Comp. Jofel ii. 28, '29.)
It ivas ^he promise of the Old Testament, that, uridet the dispenss-
tion 6f the New Covenant, Gob would write His La^V in the hearts
of His people, so that they should teach no fhore every man his
neighbour, and every man his brother^ saying • Know the LditD,
" for they shall all know Me, from the least of them unto^ th% gresite^t
of them, saith the Lord." (Jer. xxxi. 33, 34.) This promise, we aJfe
told in the Epistle to the Hebrew^,' vi^^s fulfilled in the G6spel ;
and St. John, in his First General Epistlfe, expressly acknow-
ledges: the accomplishment of th^ Prophet's words. He says to
A
his " little children,*' " Ye have an unction from the Holy One,
and ye knoiv all things. I have not written unto you because ye
know not the truth, but because ye know it. These things have I
written unto you concerning them that seduce you. But the
anointing which ye have received from Him abideth in you, and ye
Tieed not that any man teach you; but as the same anointing
teacheth you of all things, and is truth, and is no lie, and even as
it hath taught you, ye shall abide in Him." (1 John ii. 20, 21, 27.)
Such general illmnination by God's Holy Spirit might seem to
make any authoritative Apostolic declarations altogether unneces-
sary for the converts ; but we still find St. John writing to them,
and declaring his testimony to the Christian doctrine with much
earnestness ; and why ? Let us hear his own words at the beginning
of his Epistle ; " That which we have seen and heard declare we
unto you, that ye also may have fellowship with us ; and truly our
fellowship is with the Father, and with His Son Jesus Christ.
And these things write we unto you, that your joy may be full.'*
Here we have the object of the Apostle's affectionate address fully and
clearly stated. He and his Fellow-Apostles, the witnesses of their
Master's Life and Death and Resurrection, had received from Him a
glorious revelation to communicate to the world ; they had seen
and did testify, that the Father sent the Son to be the Saviour of
the world ; upon this foundation they were commissioned to build
the Christian Church ; and it was their holy and blessed office to
" stablish, strengthen, settle" the faith of their " little children" in the
Gospel ; to tell them how they might keep themselves from the spirit
of error ; and continuing " stedfast in the ^^postles' doctrine and
fellowship,'* might through them have fellowship with the Father
and the Son, and so " rejoice with joy unspeakable and full of
glory." Here we learn the full force of St. John's authoritative
language. He was marking the lines of *' the foundation of the
Apostles and Prophets," in order that his disciples might duly be
built upon their most holy faith into a temple meet for the habita-
tion of God through the Sphiit ; they were God's building, and the
Apostle was one of the " wise master-builders," whom Chkist had
appointed to build His Spiritual House. And this view of the
matter will become still clearer, if we study well the prayer which
Christ offered for His Church at the solemn moment when He
was just about to purchase it to Himself by the shedding of His
precious Blood. We there find our Blessed Lord, having first de-
clared that His work was finished on earth, and having earnestly
besought the Father now to glorify Him, proceeds to pray for
His Apostles, that His Father would preserve them in unity, and
truths and holiness. He says, " I have manifested Thy name unto
the men which Thou gavest Me out of the world; I have given unto
them the words that Thou gavest Me, and they have received them ;
Holy Father, keep through Thine own name those whom Thou hast
given Me, that they ^nay be one as We are. Sanctify them through
Thy truth ; Thy word is truth. As Thou hast sent Me into the
world, even so have 1 also sent them into the world. And for their
sakes I sanctify Myself, that they also might be sanctified through
the truth." Thus did Christ lay the foundations of His One Holy,
Catholic, Apostolic Church ; in the remainder of His prayer He
intreats like blessings for all who should be built on this sure
foundation, that they might be so joined together in unity of spirit
by the Apostles' doctrine, as to be made an holy temple acceptable
to God through Him. (Coll. for St. Simon and St. Jude.) " Nei-
ther pray I for these alone, but for them also which shall believe
on Me through their word ; that they all may be one, as Thou
Father art in Me and I in Thee, that they also may be one in Us,
that the world may believe that Thou hast sent Me." Accordingly
weread that when, on the day of Pentecost, three thousand were
brought to believe on Christ through St. Peter's word, they were
baptized into that holy communion, " and they continued stedfast in
the Apostles' doctrine and fellowship,'' (according to a text already
quoted,) and the Lord daily added fresh members to this Church.
And in later times, when false teachers were gone abroad seducing
the disciples, the Apostles wrote to them, declaring and remindino-
them what the Apostolic doctrine was, that they might have the joy
fulfilled in themselves of knowing that they were in the unity of
the Apostolic Church, one in Christ and in the Father. And
so St. Paul explains why he wrote to the Corinthians, " not for
that we have dominion over your faith, but are helpers of your joy ;
for by faith ye stand." (2 Cor. i. 24.)
St. Peter, again, in his Second Epistle, uses exactly the same
language with St. John. He writes as '* a servant and an Apostle
of Iesus Chiust, to thciii that have obtained like precious faith
with us ; according as His divine power hath given unto us all
things that pertain unto hfe and godliness ; exceeding great and
precious promises, that by these 7/e might be partakers of the Divine
nature ;•' i.e. he does notdrawany line of di<Terence between iiimself
and his brethren, as if he had miraculous powers which they had not ;
but rests his teaching on the plain fact of his being commissioned, and
commissioned with the simple object of communicating the doctrine
which had been disclosed to him. He addresses his converts
just as St. John does, not as though they were ignorant or unmind-
ful of the truth, but in order to strengthen their conviction of tlwse
holy facts and doctrines to which he and his Brother- Apostles were
commissioned to bear witness. " I will not be negligent," he says,
^' to put you always in remembrance of these things, though ye
know them, and be established in the present truth. Yea, I think it
meet, as long as I am in this tabernacle, to stir you up by putting
you in remembrance. Moreover, I will endeavour that after my
decease ye may have these things always in remepibrance. For
WE have not followed cunningly devised fables, when we made
known unto you the power and coniing of our Lord Jesus Christ,
but were eye-witnesses of His Majesty, and this voice which
came from heaven we heard, when we were with Him in the Holy
Mount.'' Again he says, *' This Second Epistle, beloved, I now
write unto you ; in both which I stir up your pure minds by way of
remembrance, that ye may be mindful of the words which were
spoken before by the holy Prophets, and of the commandment of
us the .Apostles of the Loud and S.^vioun.'* For by adherence
to the commandment of the Apostles, and the doctrine of the Pro-
phets, it might be known that Christians were building theniselyes
up on the only true foundation, even Jesus Cii|iist.
But it is in St. Paul's writings that we shall find tlie fullest and
clearest view of Apostolical Authority ; and it is weil worthy of our
observation, that the Church upon which the Apostle most strongly
enforces that Authority, is the very Church which is niost distin-
guished in the New Testament fop the abundance of its Spiritual
gifts; so that clearly it was not an exclusive possession of miracu-
lous powers, which constituted the distinction between Apostles and
private Christians. He begins his First Epistle to the Corinthians
by thanking GoD on their behalf" for the grace of GuD which was
given Uiem by Jesus Christ, that in every thing they were en-
riclieti by Him in all utterance and in all knowledge, so that tliey
came behind in no gift.'' But the Apostle goes on immediately to
reprove them for their want o^ unity ; it had been declared to him,
that there were contentions among them. And how did these con-
tentions arise ? in low views of Apostolical Authority. They had
forgotten that there was but One Foundation ; One Building of God ;
One Rule, according to which the several builders must carry up the
structure which Apostles had founded. And how did the Apostle
endeavour to drive out the spirit of schism ? by asserting and en-
forcing his own authority over them, as the one only father whom
they had in the Gospel, (though they might choose for themselves
ten thousand instructors,) and by sending Timothy to bring into
their remembrance his ways which were in Christ, as he taught
every where in every Church. Thus were they to be brought back
to the blessed unity of spirit of the One Catholic and Apostolic
Church. — And here, by the way, we have light thrown upon the
doctrine contained in the Epistles of Ignatius. Remarkable and
consolatory to the inquirer after truth as is the evidence therein
afforded to the divine appointment of Episcopacy, perhaps there is
mingled with his satisfaction some surprise at the earnestness and
frequency with which the Holy Martyr urges the doctrine. But it
is plain, what the Apostles are in St. Paul's Epistles, such the Bishops
are in those of Ignatius, centers of unity ; and as St. Paul, when
denouncing schism, magnifies the Apostolic Office, in just the same
natural, or rather necessary way, does Ignatius oppose the varieties
of opinion in his own day by the doctrine of Episcopacy. — To
return : the same Apostle writes to the Church of Rome ; " I
myself am persuaded of you, my brethren, that ye also are full of
goodness, filled with all knowledge, able also to admonish one another.
Nevertheless, brethren, I have written the more boldly unto you in
some sort, as putting you in mind, because of the gnace that is given
to me of God, that I should be the Minister of Jesus Christ to
the Gentiles, ministering the Gospel of God.*' (Rom. xv. 14—16.)
The passage which follows is worthy of especial notice, as shewing
that the Apostles marked out for themselves distinct provinces, so
that each had his own Diocese, as it were, his own peculiar sphere
of duty and authority. St. Paul tells us he strove to preach not
6
where Christ was named, lest he should build upon another man's
foundation, (ibid. 20.). Each laid down for himself his own " mea-
sure," and would not stretch beyond it. (2 Cor. x. 14.) And this will
perhaps help to explain the fact which early tradition hands down to
us of the wide dispersion of the Apostolic Body. At all events, it is
certain from History, that the different Churches claiming Apostolic
Descent, were very careful to maintain the practices which they had
each derived from their respective Founders. To the Church of
Corinth accordingly St. Paul writes as its sole Founder and Father,
claiming upon this ground Supreme Authority over it in the name of
Jesus Christ. And with this Epistle before us, we cannot doubt
of the conclusion which we have already seen may be clearly
enough deduced from other Epistles of the New Testament, viz.
that the Authority which the Apostles claim for themselves, they
claim, not on the ground of high supernatural endowments, (for
these were the possession of the Church at large,) but on the
ground of " the Grace and Apostleship" which they had received
from Christ, the Head of the Christian Church, " for obe-
dience to the faith among all nations for His name." That is, they
refer directly to their Commission as His Apostles, to go into all the
world and preach the Gospel to every creature ; they refer to the
Authority with which He invested them when He stood in the midst of
them, and said unto them, " as My Father hath sent Me, even so
SEND I you ;" and bade them receive the Holy Ghost, to be with
them in the prosecution of their High and Holy Office. This point
is very strikingly exhibited in the First Epistle to the Corinthians,
because there the possession of extraordinary gifts, and the posses-
sion of Spiritual Authority, are brought into immediate contrast with
each other. The Corinthians, proud of the gifts of other teachers,
had raised parties in opposition to St. Paul, and questioned his
authority. How then did he maintain it ? not by claiming higher
gifts and graces^ for himself, (though he spoke with tongues more
than they all,) but by referring to his Office^ as a Minister and an
Apostle of Christ, whose One Spirit governs the whole body of the
Church, appointing divers orders, and dividing to every man seve-
rally as He will. That he M;a.yan Apostle he proved by the fact,
that he had been equally favoured with the Twelve; that he had
seen our Lord Jesus Christ in the flesh ; and had received the
doctrines of His Gospel, and grace to preach them to the
world. This was the simple ground on which he claimed Au-
thority; it was not, because of the gifts or graces which he as an
individual possessed ; nor was it because he had laboured more
abundantly than all the other Apostles; nor because of his signal
labours and afflictions for Christ's sake. He mentions these
in his Second Epistle, to show, that if he chose to adopt the lan-
guage of his adversaries, he had a better right than they to glory ;
but all the while he tells the Corinthians that he was " become a fool
in glorying ;" that they had compelled him ; that he could show the
signs of an Apostle^ and needed no epistles of commendation. It
was in right of his Office that he claimed Authority ; it was for the
sake of that Office that he endeavoured to give no offence in any
thing, but in all things to approve himself as the Minister of
God.
Now, perhaps some persons may be disposed to think that this
Apostolical Authority would terminate with the Apostles themselves,
with the favoured men who had been " eye-witnesses and ministers
of the word," and could declare to others what they had themselves
heard and seen. This might appear probable, if we had only our
own reasonings to go upon, but Scripture teaches us a very different
lesson. When St. Paul felt that his time was now nearly come, he
writes to Timothy, his " dearly beloved son," giving him his last
solemn charge, as to one who was henceforth to occupy the post
which he had hitherto, by God's grace, maintained in the battles of
his Lord. He earnestly commands him, " watch thou in all
things, endure afflictions, do the work of an Evangelist, make full
proof of thy ministry. For I am now ready to be offered, and the
time of my departure is at hand. I have fought the good fight, I
have finished my course, I have kept the faith." This faith which
St. Paul had so anxiously kept, was now to be committed to Timo-
thy's charge ; he had already been put in trust with the Gospel by
the Holy Ghost and the imposition of the Apostles' hands; and
now upon Him was to devolve the solemn responsibility of being
left in charge of the Apostles' testimony, and of handing it down
to future ages. " Be not thou therefore ashamed," says the Apos-
tle, " of the testimony of our Lord, nor of me His prisoner ; Hold
fast the form of sound words which thou hast heard of me in faith
and love which is in Christ Jesus. That good thing wJiich was
committed unto thecy keep by the Holy Ghost which dwelleth in
us." And, in reminding him of this indwelHng of the Holy
Ghost, the promise of Christ to His Ministers, the Apostle endea-
vours, with evident anxiety, to embolden Timothy, by filling liim with
a sense of the authority arid power committed to hini. " I put thee in
remembrance, that thou stir vp the gift of God which is in thee by
the putting on of my hands. For GoD hath not given us the spirit
of fear, but of power, and of love, and of a sound Aiin<l *." '* Thou,
therefore, my son, be strong in the grace that is in Christ Jesus.
And the things that thou hast heard of me among rhamj witnesses,
the same commit thou to faithful men, who shall be able to teach
others also-f."" This last passage is very important, because it
shows so clearly that the testimony which the Apostles bore to
Christ did not cease with their ministry, but was to be transmit-
ted along the sacred line of those whom they ordained, and so
handed down to those who were to come after. And wh^re does
this line end ? Blessed be God, it has not ended yet ; and Christ's
promise gives us the comfortable assurance that it shall last " even
to the end of the world." Down to our days, the Church has been
" a witness and keeper of Holy Writ," (Art. xx.) and so faithful
a witness, and so watchful a keeper, that we can feel as certain of
the facts of the Gospel History, and so of the glorioirs doctrines
which rest upon them, as if we heard them from the Apostles' ow^n
lips. And how beautifully are we reminded of St. Paul's dying
charge to Tim6thy, when we see the Fathers of our own Church
laying their hands on the heads of their sons in the faith,
bidding them receive the Holy Ghost for their high office and
work in the Church of God, and charging them to be faithful
dispensers of the Word of God and His Holy Sacraments ; and then
deHvering into their hands that Holy Book which the Church ha?
preserved and handed down, with authority to preach it in th(
congregation ! Thus is the testimony of the Apostles still delivered
in the Church, which is " the pillar and ground of the truth;" and
♦ iSo, Writing to tlie Corinlhians, St. Paul joins 'limolliy with himself, and
claims for him like authority. " If Timotheus come, see that he may b^ uith
you vit/toi(t/e(tr ; for he ^vorkl■lh the work of the Loud, as I also do. Let no
man therefore despise him."
t Comp. 1 Tim. i. 18.
thus do their Successors declare it with authority, " God also
bearing them witness," not indeed now, " with signs, and won-
ders, and divers miracles," but still according to His own most
true promise with invisible " gifts of the Holy Ghost."
Let us now return to see how St. Paul exercised his Apostolical
Authority. He had been consulted by the Church of Corinth
upon several questions which had caused difference of opinion
among them ; how then does he decide these questions ? In the
first place, he draws a broad line of distinction between the points
(in which he had an express commandment of his Lord to go
upon, and those on which he had to give his own judgment. In some
cases he says, " I command ;" in others, " not I, but the Lord." As
a Minister and Steward of Christ's household, his first consider-
ation was, whether in the course of His ministry his Master had
left him any explicit commandment; if he found no such com-
mandment, his next duty was to decide the question by the principles
of Christ's Gospel. In this case, he gave his " judgment, as
one that had obtained mercy of the Lord to be faithful," as having
been " allowed of God to be put in trust with the Gospel ;" and
in such decisions he felt assured that he had the Spirit of God.
\ccordingly he says with confidence, " If any man think himself to
be a prophet or spiritual, let him acknowledge that the things that
I write unto you are the commandments of the Lord ;" referring at
the same time to his Apostolical Authority, " What ? came the
word of God out from you ? or came it unto you only ? is it
nothing to you that the Apostles have so ordained, and the Catholic
Church so received and practised .'"' And now I would ask, where
is the essential difference between the Apostolic age and our own,
as to the relation in which God's Ministers and His people stand to
each other ? I do not say that the Ministers of His word in these
days can feel so sure as the Apostles could, that in the command-
ments which they give they have the Spirit of God ; very far
from it. But I do say, that neither can the people feel so sure as
in those days of miraculous gifts, that they hdive the Spirit of God
with them ; and thus the relation between the two parties remains
the same. Since the times of the Apostles and of miracles, the
City of God is, as it were, come down from heaven to earth ; the
a2
10
scene is changed, but the city remains the same. The Corner-stone
is the same, its foundations are the same ; if it be not built up by
the same heavenly rule, it will not be the city that is at unity in
itself, the city of Him, who " is not the Author of confusion, but of '
peace, as in all Churches of the Saints.'^ His Holy Spirit
works at sundry times in divers manners according to His own
Almighty wisdom ; sometimes He descends upon His Ministers with
an audible sound and in a visible form ; and sometimes invisibly,
amidst the deep silence and the prayers of His faithful congrega-
tion. Outward appearances may be changed, yet His Mighty
Agency remains the same ; and it will be our wisdom and our
blessedness to feel and acknowledge His presence in the " still
small voice," as well as in the " mighty and strong wind," and in
" the fire." For though miracles and tongues may have ceased, He
has never ceased to send forth Apostles, and Prophets, and Evan-
gelists, and Pastors, and Teachers ; nor will He cease to send them
until the work of their ministry is accomplished in " the edification
of the body of Christ ;" " till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a per-
fect man, unto the measure of the stature of the fulness of
Christ."
The question to which these few observations refer, is one, it
must be allowed, of much importance. Our Blessed Lord de-
clares to His Apostles, "As My Father hath sent Me, even so
send I you." Again He says, " He that heareth you, heareth Me ;
and he that despiseth you, depiseth Me." It becomes then a
grave question, to whom did Christ address these words ? To
the Twelve Apostles exclusively, or to them and their Successors to
the end of the world ? It is surely worth our while carefully to
search the Scriptures with a view to ascertain this point. And
while we do this, let us bear constantly in mind that slight intima-
tions of our Lord's Will are in their degree as much binding upcm
us as express commands; that he who knows what probably
his Lord's Will is, will be judged as one who had probability to
guide him ; that he who knew not through negligence or slothfulness,
will have his negligence or slothfulness to answer for. It will not
be a sufficient excuse for us that we thought all that was said in
11
the New Testament of Apostolical Authority could apply only to
the Apostolic age. Let us remember, as a solemn warning to us,
how it came to pass that the Jews despised and rejected Christ.
They saw no sign from heaven, and therefore thought He could not
be the Prophet, like unto Moses. Their fault was, that they did not
humbly and heartily " search the Scriptures.'*
OXFORD.
The Feast of the Conversion of St. Paul.
^ These Tracts may be had at Turrill's, No. 250, Regent
Street, at 3d. per sheet, l^d. the half sheets and Id. per quarter
sheet.
KING, PRINTER, ST. CLEMENT'S, OXFORD.
Jan. 25, 1834.] [jVo. 25.— PWce IJc?.
THE GREAT NECESSITY AND
ADVANTAGE OF PUBLIC PRAYER.
(Extracted from Bishop Beveridge's Sermon on tJie subject. J
Besides our praying to, and praising God in the midst
of other business, we ought to set apart some certain times in
every day wholly for this. The Saints of old were wont to do it
three times a day, as we learn from Daniel. For when King
Darius had signed the decree, *' That whosoever should ask a
petition of any god or man for thirty days, except of the king,
should be cast into the den of lions," it is written, " That when
Daniel knew that the decree was signed, he went into his house ;
and, his windows being open in his chamber toward Jerusalem,
he kneeled upon his knees three times a-day, and prayed, and
gave thanks unto his God, as he did aforetime." (Daniel vi. 10.)
As he did aforetime ; which shows that this had been his constant
practice before, and he would not leave it off now, though he was
sure to be cast into the den of lions for it. But what times of the
day these were, which were anciently devoted to this rehgious
purpose, we may best gather from King David, where he saith,
« Evening, and morning, and at noon, will I pray, and cry aloud ;
and He shall hear my voice." (Psal. Iv. 17.) He begins with the
evening, because day then began, according to the Jewish account ;
but he observed all these times of prayer alike. And so question-
less did other devout people as well as he. The Jews have a tra-
dition that those times were ordained to that use, the morning by
Abraham ; noon, by Isaac ; and evening by Jacob. But whether
they have any ground for that or no, be sure this custom is so
reasonable and pious, that the Church of Christ took it up, and
observed it all along from the very beginning. Only to distinguish
these times more exactly, the Christians called them, (as the Jews
also had done before,) by the names of the thirds the sixth, and
the ninth hours. Of which TertuUian saith, " Tres istas horas ut
insigniores '\a. rebus humanis, ita et solenniores fuisse in ora-
tionibus divinis ; ' as they were more famous than others in human
affairs, so they were more solemn in divine prayers.'" (Tertul. de
Jejun. c. 10.)
I know the Primitive Christians performed their private de-
votions at other times as well as these ; but at these set times
every day, especially at the third and ninth hour, they always
performed them publicly, if they could get an opportunity. And
if we would be such Christians as they were, we must follow their
pious example in this, as well as in other things.
♦ ♦ * ♦
As the Jewish Church had by God's own appointment the
Morning and Evening Sacrifice every day in the year ; so all
Christian Churches have been used to have their Morning and
Evening Prayers publicly performed every day. As might easily
be shewn out of the Records of the Church, from the beginning
of Christianity.
Not to insist upon other Churches, I shall instance at present
only in our own ; which, as in all thin^ else, so particularly in
this, is exactly conformable to the Catholic and Apostolic Church.
In the First Book of Common -Prayer, made by our Church at the
beginning of the Reformation, there was a Form composed both
for Morning and Evening Prayer : the title of that for the Morning
ran thus ; An Order for Mattins daily through the Year ; and of
that for the Evening, An Order for Even Song throughout the
Year : and accordingly there were Psalms and Chapters appointed
both for the Morning and Evening of every day. About three or
four years after, the same book was revised and put forth again.
And then the Church taking notice that Daily Prayers had been
in some places neglected, at the end of the Preface she added two
new Rules, or, as we call them. Rubrics ; which are still in force,
as ye may see in the Common-Prayer Books which we now use.
The first is this :
And all Priests and Deacons are to say daily the Morning and Evening
Prayer, either privately or openly, not being let by sickness, or other urgent
cause.
By this, every one that is admitted into Holy Orders, although
he be neither Parson, Vicar, nor Curate of any particular place,
yet he is bound to say both Morning and Evening Prayer every
day, either in some Church or Chapel where he can get leave to
do it, or else in the House where he dwells, except he be hindered
by some such cause which the Ordinary of the place judges to be
reasonable and urgent.
k
The other Order is this :
And the Curate that minister eth in every Parish-Church or Chapel, being
at home, and not being otherwise reasonably hindered, shall say the same in
the Parish-Church or Chapel where he ministereth, and shall cause a bell to
be tolled thereunto, a conveniait time before he begin, that people may come
to hear God's Word, and jn-ay with him.
Here we have a plain and express command, that the Curate,
whether he be the Incumbent himself, or another procured by him
to do it; whosoever it is that ministereth God's Holy Word and
Sacraments in any Parish-Church or Chapel in England, shall say
the same Morning and Evening Prayer daily in the Parish-Church
or Chapel where he ministereth, and shall take care that a bell be
tolled a convenient time before he begins, that people having
notice of it, may come to God's House to hear his Holy Word
read, and join with the Minister in performing their public devo-
tions to him. This every Minister or Curate in England is bound
to do every day in the year, if he be at home, and be not other-
wise reasonably hindered. And whether any hinderance be reason-
able or no, the Minister himself is not the ordinary judge ; for in
all such cases that is referred by the common laws of the Church
to the Bishop of the Diocese, or the Ordinary of the place where
he ministereth.
The law hath made this the duty of every Minister, and the
Bishop or Ordinary is to see he doeth it ; and whether any have
reasonable cause ever to omit it, or whether the cause they pretend
for it be reasonable or no ; this is left by the law to him. He
may allow or disallow of the pretence, as he upon the full hearing
of it shall see good ; and may punish with the censures of the
Church any Minister within his jurisdiction that doth not read
the Prayers of the Church, or take care they be read every Morn-
ing and Evening^ in the Year, except at such times when the
Minister can prove that he had such a reasonable hinderance or
impediment as will justify him before God and His Church.
This care hath our Church taken, that Public Prayers be read
every Morning and Evening throughout the Year in every parish
within her bounds, that all who live in her communion, may after
the example of the Apostles , go every day into the
Temple or Church at the Hour of Prayer. She hath not appointed
the hour when either Morning or Evening Prayer shall begin ;
because the same hour might not be so convenient in all places.
So that in some places it might be pretended that there was a
reasonable hinderance ; that it could not be done just at the time.
Wherefore to prevent any such plea, and to make the duty as easy
and practicable, both to the Minister and people, as it could be,
the Church hath left that to the Ministers themselves, who con-
sidering every one his own and his peoples' circumstances, may,
and ought to appoint such hours both for the Morning and Evening
Prayer in their respective places, as they in their discretion shall
judge to be most convenient. Only they ought to take care in
general that Morning Prayers be always read before, and Evening
after Noon. And it is very expedient that the same hours be every
day, as much as it is possible, observed in the same place, that
people knowing it beforehand, may order their affairs so as to be
ready to go to the Church at the hour of prayer.
But notwithstanding this great care that our Church hath taken
to have daily Prayers in every parish, we see by sad experience,
they are shamefully neglected all the kingdom over ; there being
very few places where they have any Public Prayers upon the
Week-days, except perhaps upon Wednesdays an 1 Fridays ; be-
cause it is expressly commanded, that both Morning and Evening
Prayers be read every day in the Week, as the Litany upon those.
And why this commandment should be neglected more than the
other, for my part 1 can see no reason. But I see plain enough
that it is a great fault, a plain breach of the known laws of
Christ's Holy Catholic Church, and particularly of that part of
it, which by his blessing is settled among us. But where doth this
fault lie ? I hope not in the Clergy. For I dare not suppose or
imagine, but that every Minister in England that liath the care of
souls committed to him, would be willing and glad to read the
Prayers every day, for their edification, if the people could be
persuaded to come to them. I am sure there is never a Minister
but is obliged to read them daily ; and never a parish in England,
but where the people may have them so read, if they will ; for they
may require it by the laws both of our Church and Statcy except
at such times when their Minister is reasonably hindered from the
execution of his office, in the sense before explained.
But the mischief is, men cannot, or rather will not be persuaded
to it. They think it a great matter to come to Church uix>n the
Lord's Day, when they cannot openly follow their particular cal-
lings if they would. Upon other days they have other business to
(
mind of greater conse(|iience, as they think, than going to Prayers.
To some it is a great disturbance to haar the bell sounding in their
ears, and calling them to their duty, which they being resolved not
to practise, it makes them very unea-y to be so often put in mind
of it. Others can make a shift to bear that pretty well, as not
looking upon themselves concerned in it. For they take it for
granted, that Prayers were intended only for such as have nothing
else to do. As for their parts, they have a great deal of work upon
their hands, and must mind that, without troubling their heads
about any thing else. This is the plain case of some ; but not of
all. Blessed be God, He hath opened the eyes of many, especially
in this city, who now see " the things that belong to their everlast-
ing peace," and therefore are as constant at their public devotions,
as they are at their private business. And I trust in His infinite
Goodness and Mercy, that He who hath " begun so good a work
among us,'* will one day perfect it, that we may all meet together
" with one heart, and with one mouth to pray unto him,*' and
praise and glorify His great name every day in the week, both in
this city, and all the kingdom over. What a happy city, what a
glorious kingdom would it then be ! And how happy should I think
myself, if it would please God to make me, the unworthiest of all
His Servants, an instrument in His Almighty hand towards the
effecting of it in this place ! It is too great a felicity for me to
flatter myself with the least hopes of. Howsoever I must do my
duty, and leave the issue to Him who hath the hearts of all men
in His hand.
« « * * -
That it is His [Christ's] pleasure that we should constantly use
that Form of Prayer, which He, as our Great Lord and Master,
was pleased to compose for all his Disciples is so plain, that I wonder
how any can doubt of it ; there being no command in all the Bible
more plain than that, " When ye pray, say. Our Father, which art
in Heaven," &c. (Luke xi. 2.) But it is as plain, that He designed
this Prayer should be used publicly, and in common by his Dis-
ciples when met together in their public assemblies : in that he
hath drawn it up all along in the plural number, that many may
join together in it, and say, " Our Father, which art in Heaven.
Give us this day our daily bread. And forgive us our trespasses,
as we forgive them that trespass against us. And lead us not into
temptation ; but deUver us from evil." So that there is not on
petition, nor one expression in it, but what a whole congregation
may jointly use. From whence St. Cyprian truly observed, that
this is Publica et communis Oratio ; a Public and Common
Prayer. Not but it may, and ought to be used also privately by
every single Christian apart by himself; because every Christian
is a member of Christ's Catholic Church, and should pray as
such in private as well as in public ; and for all his fellow-
members, as well as for himself, they being all but one body. But
however, it must be acknowledged, that, it being so exactly fitted
to a public congregation, it was primarily and chiefly intended for
that purpose. And that our Saviour would have us say this
Prayer every day, appears most plainly from that petition in it,
" Give us this day our daily bread." For this shews, that as we
depend upon God every day for our necessary food, so we ought
to pray unto Him every day for it. And if we must put up this
petition every day, we must put up all the rest with it. For
Christ hath joined them together, and therefore we must not put
them asunder. Neither is there any part of the Prayer but what
is as necessary to be said every day as this.
Wherefore seeing our Blessed Saviour Himself was most gra-
ciously pleased to compose this Prayer so as to suit it to our daily
public devotions, and hath plainly commanded us to use it, accord-
ing as He had composed it ; we may reasonably from thence in-
fer, that it is His divine will and pleasure that we should publicly
pray to our Heavenly Father every day^ as His Church had all
along before done it. Morning and Evening. Be sure His Apos-
tles thought so, when they had received His Holy Spirit, ** to
lead them," according to His promise, ** into all truth," and to
** bring into their remembrance all things that He had said unto
them." For after the day of Pentecost, on which the Holy Ghost
came upon them, the next news that we hear of any of them is,
that " Peter and John went up together into the Temple at the
hour of Prayer, being the ninth hour," or the hour of Evening
Prayer ; which they would not have done, if they had not believed
it to be agreeable to the doctrine which He had taught them.
« * « «
The more pleasing any duty is to God, the more profitable
it is to those who do it. And therefore He having so often, both
by word and deed, manifested Himself well-pleased with the
public or common Service which His people perform to Him, we
cannot doubt but they always receive proportionable advantage
from it. The Jews call stated public Prayers m"1D^D, Stations i
and have a saying among them, " That without such Stations the
world could not stand." Be sure no people have any ground to
expect public peace and tranquillity, without praising and praying
publicly unto Him, who alone can give it. But if all the people
(suppose of this nation) should every day with one heart and
mouth join together in our common supplications to Almighty
God, how happy should we then be ? how free from danger ? how
safe and secure under His protection ? This is the argument which
Christ Himself useth, why " Men ought always to pray, and not
to faint;" in the Parable of the unjust Judge, who was at last
prevailed with to grant a widow's request, merely by her impor-
tunity in asking it. " And shall not God," saith He, " avenge
His own elect, which cry day and night unto Him, though He bear
long with them ? I tell you that He will avenge them speedily."
But then He adds, " Nevertheless, when the Son of Man cometh,
shall He find faith on i\^ earth ?" (Luke xviii. 7, 8.) As if He had
said, God will most certainly avenge and protect those who cry
day and night, morning and evening, to Him. But men will not
believe this ; and that is the reason why there are so few who
believe that He will hear their prayers, according to His promise.
But blessed be God, though they be but few, there are some, who
really believe God's Word, and accordingly pray every morning
and evening, not only for themselves, but for the country where
they live, for all their Governors both in Church and State, and
for all sorts and conditions of men among us. To these the whole
kingdom is beholden for its support and preservation. If they
should once fail, I know not what would become of us. But so
long as there are pious and devout persons crying day and night
to God for aid and defence against our enemies, we need not fear
any hurt they can ever do us ; at least according to God's ordinary
course of dealing in the world. I know that He is sometimes so
highly incensed against a people, that He will hearken to no inter-
cessions for them. As when he said of the idolatrous and factious
Jews ; " Though Moses and Samuel stood before Me, yet My mind
could not be towards this people." (Jer. xv. 1.) Moses had before
diverted His wrath from them, (Exod. xxxii. 11, 12, 14.) ; and so
had Samuel, (1 Sam. vii. 9.) ; but at this time He saith, Though
both of them stood before Him, and besought Him for it, yet He
would not be reconciled to this people. Which plainly implies,
that this was an extraordinary case, and that He ordinarily used
to hearken to the prayers which His faithful servants, such as
Moses and Samuel were, made to Him in behalf of the people
among whom they dwelt : according to that of the Apostle St.
James, " The effectual fervent prayer of a righteous man availeth
much." {Jam. v. 16.) To the same purpose is that parallel place
in the Prophet Ezekiel, where God saith, " That if a land sin
grievously against Him, and He send the famine, the sword, the
pestilence, or the Hke punishment, to cut off both man and beast
from it ; though these three men, Noah, Daniel, and Job were in
it, they should deliver none but their own souls." (Ezek. iv. 14,
16, 18, 20.) But here we may likewise observe, that in such an
extraordinary case as this, (which God grant may not be our own
ere long !) although such righteous persons by all their prayers and
tears can deliver none else, yet they themselves shall be delivered.
As Lot was out of Sodom, and the Christians at the final destruc-
tion of Jerusalem, when eleven hundred thousand Jews perished,
(Joseph, de Bel. Jud. 1. 7. c. 17.) and not one Christian, they being
all, by the secret providence of God, conveyed out of the city
before the siege began. (Euseb. Hist. Eccl. 1. 3. c. 5.) Which shews
the particular care that God takes of all that believe and serve
Him. And that one would think is enough to prevail with all that
consult their own and others* welfare, to neglect no opportunities
which they can get of serving so great and good a Master, all the
ways they can, and particularly by performing their daily devo-
tions to Him. In that they have good ground to hope that He will
hear their prayers for others^ but may be sure He will take care of
ihemt whatsoever happens.
« « « *
oxford.
T%e Feast of the Conversion of St. Paul.
ff^* These Tracts may be had at Turrill's, Xo. 250, Regent
Street, at 3d. per sheet, \^d. the luilf sJieet, and Id. per quarter
sheet.
w. KING, rniNTEn, sr, Clement's, oxford.
Feb. 2, 183 4.] 1^0. 2G.— Price 4d,
THE NECESSITY AND ADVANTAGE OF FREQUENT
C031MUNI0N.
C Extracted from Bishop Beveridge's Sermon on the subject. J
I HAVE done what I could ; I have taken all occasions to
convince you of your sin and danger in neglecting this Blessed
Sacrament, and to persuade you to a more frequent receiving of
it ; but I see nothing will do : indeed nothing can do it but the
Almighty Power of God, whom I therefore beseech of His Infinite
Mercy to open men's eyes, that they may " see the things that
belong to their everlasting peace, before they be hid from them.'*
And then I am sure this Sacrament would be as vauch frequented,
as it hath been hitherto neglected. Bat seeing He is usually pleased
to do this great work by the Ministry of His Word, I shall make
it my business at this time, in His name, to put you in mind of
your duty and interest in this particular, and so set before you
such reasons why you ought to take all opportunities of receiving
the Mystical Body and Blood of Christ your Saviour, as I hope by
His blessing may prevail with many to do it : God grant that it
may do so with all that hear me at this time.
For this purpose, therefore, I desire you to consider, First, that
this is Christ's own Institution and Command. He, " who
being in the form of God, thought it no robbery to be equal with
God, and yet made Himself of no reputation for your sakes." He,
who loved you so, as to give Himself for you, — He, who laid down
His own life to redeem and save you, — He, the very night before
He died for you, He then instituted this Holy Sacrament ; and He
then said to all that hoped to be saved by Him, and to you among
others, " Do this in remembrance of Me ;" and, " do this as oft
as ye drink it, in remembrance of me." What ? and will you that
hope to be saved by Him, will you never do this at all ? Or only
now and then, when perhaps you have nothing else to do ? How
then can ye hope to be saved by Him ? Do you think that He will
A
save you, whether ye observe His commands or no ? And which
of all His commands can ye ever observe, if ye do not observe this,
which is so plain, so easi/y so useful, and so necessary for you ?
No, deceive not yourselves. He that came into the world, and died
on purpose to save you, you may be confident would never have
required you to do this, and as often as you do it, to remember
Him, but that it is necessary for your salvation that ye do it, and
that ye do it as often as ye can, in remembrance of Hirn. And if
it had been necessary in no other, as it is in many respects, yet His
very commanding it, makes it so to you, and to your salvation.
For as He is the only " Author of eternal salvation," He is so only
to " those who obey Him," (Heb. v. 9.) ; that is, " to those who
observe all things whatsoever He hath commanded." (Matth. xxviii.
20.) But this is one of those things which He hath commanded ;
and therefore unless you do this, you do not obey Him, and so
liave no ground to expect salvation from Him. He Himself hatli
told you in effect, that He will not save you ; in that He said,
" Except ye repent, ye shall all likewise perish." (Luke xiii. 3,5.)
But ye all know, that he who lives in any wilful and known sin,
or in the wilful neglect of any known duty, he hath not yet repented,
and turned to God, but is still in his natural estate, in a state o f
sin and damnation. And if he happens to do so, he must inevit-
ably perish ; there is no help in the world for it.
Wherefore, my brethren, ye had need look about you. Christ
your Saviour hath expressly commanded you often to receive the
Sacrament of His Body and Blood in remembrance of Him. And
therefore you, who never yet received it, have lived all this while
in the wilful breach of a known Law, and by consequence in a wil-
ful and known sin : and you who receive it but seldom, do not
fully obey or come up to the Law, which plainly requires you to
do it often; at least if it may be had. It is true, should God in
His Providence cast you upon a place where you could not receive
it if ye would, I do not doubt but He would accept of your earnest
desires of it, as well as if ye did receive it ; and would make up
the great losses you sustained in your spiritual estate for want of
it, some other way. But blessed be His Great Name, this is not
your case ; for He in His good Providence hath so ordered it, that
you live in a place where this Holy Sacrament is actually cele-
brated every Lord's Day, and may h? so, if there be occasion.
fimi/ dmi in the yf'ar. Our Church requires the first, and hath
provided for the other, by ordering that the same Collect, Epistle,
and Gospel which is appointed for the Sunday, shall serve all the
week after ; and by consequence the whole Communion Service,
of which they are a part. And therefore, unless you receive it,
and receive it often too, you will live in the gross neglect, if not in
a plain contempt of Christ's command ; as you will one day
find to your shame and sorrow ; for how well soever ye may other-
wise live, this one sin is enough to ruin and destroy you for ever.
" For," as St. James saith, " whosoever shall keep the whole law,
and yet offend in one point, he is guilty of all." (James ii. 10.)
And therefore, whatsoever else ye do, if ye do not this, but offend
in this one point, you are liable to all the punishments that are
threatened in the Law of God. Neither is there any way to avoid
them, except you repent, and turn from this as well as from all
other sins.
And that ye may not think that the receiving of this Blessed
Sacrament only now and then, as perhaps two or three tim£s a
year, will excuse you from the imputation of living in the neglect
of Christ's command; I desire you to consider how the Apostles
themselves and the Primitive Christians understood it. Which
they sufficiently declared by their practice. For when our Lord
was gone to Heaven, and had, according to His promise, sent
down the Holy Spirit upon His Apostles, and by that means
brought into His Church about three thousand souls in one day,
it is said of them, that " they continued stedfastly in the Apostles*
doctrine and fellowship, and in breaking of bread, and in prayers,' '
(Acts ii. 42.) ; and of all that beheved, it is said, that " they,
continuing daily with one accord in the Temple, and breaking
bread from house to house, did eat their meat with gladness and
singleness of heart, (ii. 46.) Where we may observe, first, that by
breaking of bread in the New Testament, is always meant the
Administration of the Load's Supper. Secondly, this they are
said to have done, kut oIkov, from house to house, as we translate
it ; or rather in the house, as the Syriac and Arabic versions have
it, and as the phrase koct oIkov is used by the Apostle himself, Rom.
xvi. 5. 1 Cor. xvi. 19. ; that is, they did it either in some private
house where there was a Church, or more probably in some of the
houses or chambers belonging to the Temple, where they daily
continued. Thirdly, as they continued daibj in the Temple at the
hours of prayer, to perform their solemn devotions there, so they
daily received the Holy Sacrament, and ate this spiritual food
" with gladness and singleness of heart." This being indeed the
chief part of their devotions, whensoever they could meet together
to perform them. Especially upon the Lord's Day, as the Holy
Ghost Himself informs us, saying, " And upon the first day of
the week, when the disciples came together to break bread, Paul
preached unto them, being ready to depart on the morrow,*' (Acts
XX. 7.) ; where we see, they did not only break breadyOT administer
the Sacrament of our Lord's Supper upon the first day of the
week, which we, from St. John, call the Lord's Day; but upon
that day they came together for that end and purpose. It is true,
St. Paul being to go away next day, he took that opportunity when
they were met together for that end, to give them a Sermon. But
that was not the end of their meeting together at that time. They
did not come to hear a Sermon, though St. Paul himself was to
preach, but they came together to administer and receive Christ*s
Mystical Body and Blood ; which plainly shews, that this was the
great work they did every Lord's Day : and that they came toge-
ther then on purpose to meet with Christ, and to partake of
Him at His own table. And seeing that the Law itself required,
" that none should appear before the Lord empty, (Exod. xxiii.
15.) ; therefore St. Paul requires, that upon the Jlrst day of the
week, when Christians thus met together to receive the Sacrament,
•* every one should lay by him in store, as God prospered him,
for pious and charitable uses," (1 Cor. xvi. 2.) And hence pro-
ceeded that custom which is still continued in our Church, and
ought to be so in all. That whensoever we appear before the
Lord at His own table, we, every one, according to his ability, offer
up something to Him, of what He had bestowed upon us, as our
acknowledgment of His bounty to us, in giving us whatsoever we
have, and of His infinite mercy in giving Himself for us.
Now seeing the Apostles themselves, and such as they first con-
verted and instructed in the faith of Christ, usually received this
Holy Sacrament every day in the week, and constantly upon the
Lord's Day ; it cannot be doubted, but that they looked upon
themselves as obliged by Christ's command to do so : and that
when He said, " Do this, as often as ye do it, in remembrance of
Me," His meaning and pleasure was, that they should often do it,
so often as they met together to perform their public devotion to
Him, if it was possible, or at least upon the Lord^s Day. And
as this was the sense wherein the Apostles understood our Sa-
viour's words ; so they transmitted the same together with the
Faith, to those who succeeded them. For Tertullian, who lived in
the next century after the Apostles, saith, that the Sacrament of the
Eucharist, " in omnibus mandatum a Domino, etiam Antelucanis
coetibus," was commanded by our Lord, to be celebrated in all
Christian assemblies, even those which were held before day, (Ter.
de cor. mil. cap. 3.) And before him Pliny the Second, who was
contemporary with St. John, in the account he gave of the Chris-
tians' manners to the Emperor Trajan, saith, among other things,
** that they were wont upon a certain day, to meet together, before
it was light, and to bind themselves by a Sacrament, not to do any
ill thing, (Phn. Ep. 1. 10. cap. 97.) Which can be understood
only of the Sacrament of the Lord^s Supper, as administered and
received by them upon the Lord's Day. And Justin Martyr him-
self, who lived in the next age after, in the Apology he wrote to
Antonius Pius in behalf of the Christians, giving a particular ac-
count of what they did in their pubHc congregations, saith, that
Tg rov 7}Xiov XeyojweVij yiyi-epgc, upon that which is called the day of
the Sun, or Sunday, all Christians that live either in the cities, or
in the country, meet together ; where they hear the writings of
the Prophets and Apostles read, and an exhortation made to them ;
and then they having all joined together in their common prayers,
bread and wine is brought and consecrated, or blessed by the
President or Minister ; and distributed to every one there present,
and carried by Deacons to such as were absent. Ka» tj hdha-ii;
Koi rj /x€TaXij4'K o^tto rZv ^v'/ja.^KrTrtBivrav fKaa-ra yiveroct. And the
distribution and participation of the consecrated elements is made
to every one, (Just. Mart. Apol. 2.) And this food, saith he,
KaXiTrai irap' ^yuv Evxapurtia,, is called by US the Eucharist. From
whence it appears, that in these days, every one that was at Prayers
and Sermon, received also the Holy Sacrament, at least upon the
Lord's Day. None offered to go out until that was over ; or if
they did so, they were cast out of the Church, as not worthy to
be called Christians : as appears from the Apostolical Canons
made or collected much about that time, or soon after. One
6
whereof runs thus, ndvrcci; rohq ciV/ovTa? Trto-Toi/^, etc. All believers
that come to Church, and hear the Scriptures, but do not stay to
join in the Prayers ^ and the Holy Communion^ ought to be excom-
municatedi as bringing confusion into the Church, (Can. Apostol.
9.) It was then, it seems, reckoned a great disorder and confu-
sion for any to go out of the Church, as they now commonly do,
until the wliole Service, of which the Communion was the principal
part, was all over : and if any did so, they were judged unfit to
come to Church, or keep company with Christians any longer.
This was the discipline of the Primitive and Apostolic Church.
This was the piety of the first Christians : and it continued in a
great measure for some ages, as might easily be shown. But this
may be sufficient at present to prove, that the Apostles and Primi-
tive Christians did not think that they observed our Lord's com-
mand in the institution of this Holy Sacrament aright, by receiving
it only noiv and then. For, as they would never have done it at
all, but only in obedience unto that command; so in obedience to
that command^ they took all opportunities they could get, of doing
it J at least they never omitted it upon the Lord's Day. But upon
that day, whatsoever they did besides, they always did this in re-
membrance of what their Great Lord and Saviour had done for
them. And if we desire to be such Christians as they were, we
must do as they did. We nmst, after their pious example, observe
our Lord's command, by eating thi^ bready and drinking this cup
as often as we can ; lest otherwise we lose the benefit of that death
He suffered for us, by our neglecting to do what He hath com-
manded in remembrance of it.
* * * *
What effect they [my arguments] will have upon those that hear
them, 1 know not ; but fear that it will be much the same that
reason and argument usually have upon the greatest part of man-
kind ; that, very little, or none at all. But for my own part,
when I seriously consider these things, I cannot but wonder with
myself, how it comes to pass, that this Holy Sacrament, instituted
by Christ Himself, is so much neglected and disused as it is, in
a place where His religion is professed and acknowledged to be, as
really it is, the only true religion in the world. And after all my search,
I can resolve it into nothing else but the degeneracy of the age we
live in, and the great decay of that most Holy Religion ymong us.
T am sure f from the beginrwig it was not so. For some ages after
the Establishment of the Christian Religion by Christ our Saviour,
so long as they who embraced it gave themselves up to the con-
duct of that Holy Spirit which He sent down among them, and
were inspired by it with true zeal fop God, and enflamed with love
to their ever blessed Redeemer, so as to observe all things that He
had commanded, whatsoever it cost them ; then they never met
together upon any day in the week, much less upon the Lord's
Day, for the Public Worship of God, but they all received this
Holy Sacrament, as the principal business they met about, and
the most proper Christian service they could perform. And it is
very observable, that so long as this continued, men were endowed
with the extraordinary gifts as well as the graces of God's Holy
Spirit, so as to be able to do many wonderful things by it ; yea,
and suffer too whatsoever could be inflicted on them for Christ's
sake. But in process of time men began to leave off their first love
to Him, and turn His religion into dispute and controversy ; and
then as their piety and devotion grew cooler and cooler, the Holy
Sacrament began to be neglected more and more ; and the Priests
who administered it, had fewer and fewer to receive it, until at
length they had sometimes none at all. But still they mistook
themselves to be obliged in duty and conscience to consecrate and
receive it themselves, although they had none to receive with them.
And this mistake, I suppose, gave the first occasion to that multi-
tude of private masses which have been so much abused in the
Church of Rome ; where the priest commonly receives himself,
although he hath never a one to communicate with him ; and so
there can be no communion at all. And as that abuse, so the disuse
of the Holy Sacrament, sprang first from men*s coldness and m-
differency in religion, which hath prevailed so far in our days,
that there are many thousands of persons who are baptized, and
Uve many years in the profession of the Christian religion, and yet
never receive the Sacrament of Christ's Body and Blood in all
their lives. And but very few that receive it above once or twice a
year ; which is a great reproach and shame to the age we live in ;
but none at all to the Church : for she is always ready to admi-
nister it, if people could be persuaded to come to it. But that
they cannot, or rather will not be ; they have still one pretence or
other to excuse themselves, but none that will excuse them before
God and their own consciences another day.
What their pretences are, I shall not undertake to determine.
They are so many, that they cannot easily be numbered. And
many of them so vain and trifling, that they are not worth re-
hearsing. But the bottom of them all is this ; men renounced the
world, the devil, and the flesh in their baptism, but they are loth
to do it in their lives : they then promised to serve God, but now
they find something else to do. They have all one sin or other
that reigns over them, and captivates their hearts and affections,
so that they cannot endure the thoughts of parting with it. And
they think, as they ought to do, that if they come to the Holy
Sacrament, they must first examine themselves, repent of all their
sins, turn to God, renew their baptismal vow, and resolve to lead
a new life. But this they are resolved not to do. And if they
should come to the Sacrament, it would but disturb their quiet,
make them uneasy in their minds, and hinder them from enjoying the
pleasure they were wont to take in all their sins And for their
part, they had rather displease God than themselves ; and neglect
their duty rather than leave their sins. And so add sin to sin, and
♦'treasure up to themselves wrath against the day of wrath, and
the revelation of the righteous judgment of God." This is plainly
the case of most of those who live in the neglect of His Holy Com-
mandment. And what can be said to such men } so long as such,
they are not fit to come to the Communion. And therefore all
that can be said to them, is only to beg of them to consider
their condition before it be too late, and repent as soon as they
can : lest they die, as they have lived, in sin, and so be punished
with " everlasting destruction from the presence of the Lord, and
from the glory of His power.*'
But there are others who do receive the Sacrament of Christ's
Body and Blood sometimes, as perhaps two or three times in a
year ; and my charity prompts me to believe, that they would do
it oftener, if they thought it to be their duty. But there are some
things which at first sight may seem, at least to them, to plead
their excuse ; and therefore deserve to be duly considered by us.
As first, they say, our Church requires them only to receive three
times a year : and they do not question but she would oblige them
I
9
to receive it oftenery if it was necessary. This is a mistake that
a great many have fallen into, and by that means have been kept
from the Sacrament more than otherwise they would have been.
I call it a mistake ; for it is so, and a very great one. For as in
all things else, so particularly in this, our Church keeps close
to the pattern of the Apostolic and Primitive Church ; when, as I
have before observed, the Lord's Supper was administered and
received commonly every day in the week, but most constantly
upon the Lord's Day. And our Church supposeth it to be so
still, and therefore hath accordingly made provision for it. Which,
that I may fully demonstrate to you, it will be necessary to en-
quire into the sense and practice of our Church in this point all
along from the beginning of the Reformation, or, to speak more
properly, from the time when she was restored to that Apos-
tolical form which she is now of, as she was at first ; which we
date from the reign of King Edward VL
For in the first year of that pious prince, the Liturgy, or Book
of Common Prayer, was first compiled ; and in the second it was
settled by act of parliament. In which book it is ordered, that
the Exhortation to those who are minded to receive the Sacrament,
shall be read ; which is there set down, much the same that we
read now. But afterwards it is said, " in Cathedral Churches, or
other places where there is daily Communion, it shall be sufficient
to read this Exhortation above written once in a month. And in
Parish Churches upon the week-days it may be left unsaid." Fol.
123. Where we may observe, first, that in those days there was
daily Communion in Cathedral Churches, and other places, as
there used to be in the Primitive Church. And accordingly I
find, in the records of St. Paul's, that when the plate, jewels, &c.
belonging to the said Cathedral, were delivered to the King's Com-
missioners, they, upon the Dean and Chapter's request, permitted
to remain, among other things, "two pair of basyns for to bring
the Communion Bread, and to receive the offerings for the poor ;
whereof one pair silver, for every day, the other for festivals, &c.
gilt." (Dugdal Hist, of St. Paul's, page 274.) From whence it is
plain, that the Communion was then celebrated in that Church
every day. And so it was even in Parish Churches. For other-
wise it needed not to be ordered as it is in the Rubric above
mentioned, that in Parish Churches upon the week-days the said
10
Exhortation may be left unsaid. And to the same purpose it is
afterwards said, " when the Holy Communion is celebrated on
the work-day, or in private houses, then may be omitted the Gloria
in Excelsis, the Creed, the Homily and the Exhortation." Fol. 132.
Next after that we quoted first, this Rubric immediately follows ;
" And if upon the Sunday or Holy-day, the people be negligent
to come to the Communion, then shall the Priest earnestly exhort
his parishioners to dispose themselves to the receiving of the Holy
Communion more diligently, saying," &c. Which shews, that
upon all Sundays and Holy-days people then generally received ;
the Church expected and required it of them. And if any
Minister found that his parishioners did not always come, at least
upon those days, he was to exhort and admonish them to dispose
themselves more diligently for it ; and that by the command of
the Church itself ; whereby she hath sufficiently declared her will
and desire, that all her members should receive the Communion
as they did in the Primitive times, every day in the week if possi-
ble ; and if that could not be, yet at least every Sunday and
Holy-day in the year.
In the Rubric after the Communion Service, there are several
things to the same purpose; for it is there ordered, that upon
Wednesdays and Fridays, although there be none to communicate,
the Priest shall say all things at the Altar appointed to be said at
the celebration of the Lord's Supper, until after the Offertory.
And then it follows : " And the same order shall be used when-
soever the people be customably assembled to pray in the Church,
and none disposed to communicate with the Priest.*' Fol. 130.
Whereby we are given to understand, that upon what day soever
people came to Church, the Priest was to be ready to celebrate the
Holy Sacrament if any were disposed to communicate with him.
And if there were none, he was to shew his readiness, by read-
ing a considerable part of the Communion Service.
There is another Rubric in the same place, that makes it still
plainer. Which I shall transcribe, because the book is not coni-
monly to be had ; neither can it be expressed better than in its
words, which are these : " Also, that the receiving of the Sacra-
" ment of the Blessed Body and Blood of Christ, may be most
** agreeable to the Institution thereof, and to the usage of the
" Primitive Church, in all Cathedral and Collegiate Churches there
11
" shall always some communicate with the Priest that ministereth.
** And that the same may be also observed every where abroad in
** the country, some one at the least of that house in every Parish^
" to whom by course, after the ordinance herein made, it apper-
" taineth to offer for the charges of the Communion ; or some other
" whom they shall provide to offer for them, shall receive the Holy
** Communion with the Priest ; the wiiich may be the better done,
" for that they know before when their course cometh, and may
*' therefore dispose themselves to the worthy receiving of the
" Sacrament. And with him or them, who doth so offer the
" charges of the Communion, all other who be then godly disposed
" thereunto, shall likewise receive the Communion. And by this
" means the Minister having always some to communicate with
" him, may accordingly solemnize so High and Holy Mysteries,
" with all the suffrages and due order appointed for the same.
" And the Priest on the week-day shall forbear to celebrate the
" Communion, except he have some that will communicate with
" him."
Here we see what care the Church took that the Sacrament
might be daily administered, not only in Cathedral, but likewise
in Parish Churches. For which purpose, whereas every Parish-
ioner had bel^)re been used to find the Holy Loaf, as it was called,
in his course; in the Rubric before this, it is ordained that every
Pastor or Curate shall find sufficient Bread and Wine for the Com-
munion ; and that the Parishioners every one in his course, shall
offer the charges of it at the Offertory to the Pastor or Curate ;
and in this it is ordained that every such Parishioner shall
then in his course communicate, or else get some other person to
do it, that so the Communion may be duly celebrated ; and all
there present that were godly disposed might partake of it.
Which one would have thought as good a Provision as could
have been made in the case. But nothwitlistanding, through the
obstinacy or carelessness of some, in not making their said offering
as they were commanded, it sometimes failed ; as appears from the
Letter written about a year after by the Privy Council, and sub-
scribed by the Archbishop of Canterbury and others, to the
Bishops, to assure them that the King intended to go on with
the Reformation, wherein among other things they say : " And
" farther, whereas it is come to our knowledge that divers froward
12
*' and obstinate persons do refuse to pay towards the finding o
" Bread and Wine for the Holy Communion, according to the or-
" der prescribed in the said book, by reason whereof the Holy
" Communion is many times omitted upon the Sunday ; These
" are to will and command you to convent such obstinate per-
" sons before you, and them to admonish and command to keep
" the order prescribed in the said book. And if any such shall
" refuse so to do, to punish them by suspension, excommunica-
" tion, or other censures of the Church." (Hist, of Reform. Part ii.
Coll. p. 192). From whence we may also learn how much they
were troubled to hear that the Holy Sacrament was any where
omitted even upon the Sunday, upon any Sunday ; how great a
fault and scandal they judged it to be, and what care they took
to prevent it for the future.
This was the state of this affair at the beginning of the
Reformation, and it continues in effect the same to this day.
About three or four years after the aforesaid Book of Common
Prayer first came out, it was revised, and set forth again with
some alterations in the form, but none that were material in the
substance of it. Only the former way of the Parishioners finding
Bread and Wine for the Communion every one in his course, being
now found not so effectual as was expected ; that^ras now laid
aside, and it was ordered to be provided at the charges of the
Parish in general, in these words ; ** The Bread and Wine for
** the Communion shall be provided by the Curate and Church-
" wardens, at the charges of the Parish ; and the Parish shall be
•' discharged of such sums of money or other duties, which hither-
" to they have paid for the same, by order of their houses, every
** Sunday." Where we may take notice, that as hitherto it had
been provided every Sunday by the houses of every Parish, as
they lay in order, it was now to be provided by the Minister and
Churchwardens, at the charges of the whole Parish, but still every
Sunday, as it was before ; which being the most certain way
that could be found out for it, it is still continued. The first
part of this Rubric, whereby it is enjoined, being still in force.
But the latter part, from these words, " and the Parish shall be
discharged," &c. is now left out, as it was necessary it should bci
after the former course had been disused for above an hundred
years.
fS
13
Now this Book of Common Prayer, which was thus settled by
Act of Parliament, in the fifth and sixth year of Edward the VI.,
w^s that which was afterwards confirmed in the beginning of
Queen Elizabeth*s reign, with one alteration or addition of certain
lessons to be used on every Sunday in the year, and the form of
the Litany altered, and corrected, with two sentences only added
in the delivery of the Sacrament to the Communicants. These
were all the alterations that were then made, or indeed that have
been ever made since that time to this, except it be in words or
phrases, in the addition of some prayers, and in some such incon-
siderable things, as do not at all concern our present purpose.
For the care of our Church, to have the Holy Communion
constantly celebrated, hath been the same all along, from the time
that the Book of Common Prayer before spoken of, was first set-
tled. As may be easily proved from that which was established
by the last Act of Uniformity. Which therefore I shall now briefly
consider, so far as it relates to the business in hand ; that we may
understand tlie sense of our Church at present concerning it.
For this purpose therefore we may first observe that the Commu-
nion Service is appointed for the Communion itself, and therefore
called the Order for the Administration of the Lord*s Supper, or
Holy Communion. Now our Church supposing, or at least hoping
that some of her members will receive this Holy Communion every
day, hath taken care that this service may be used every day in
the week, as appears from the Rubric immediately before the pro-
per lessons, which is this : *' Note also, that the Collect, Epistle,^
" and Gospel appointed for the Sunday, shall serve all the week
" after, where it is not in this book otherwise ordered." But the
Collect, Epistle, and Gospel are part of the Communion Ser-
vice, for which there is no occasion on the week-days ; neither can
it be used except the Communion be administered, which therefore
is here supposed to be done every day in the week. And so it is
also in the celebration of the Communion itself, where there are
proper prefaces appointed to be used upon certain days. Upon
Christmas-day and seven days after. Upon Easter-day and seven
days after. Upon Ascension-day and seven days after. Upon
Whit-Sunday and six days after, (the next day being Trinity Sun-
day, which hath one peculiar to itself). Now to what purpose are
these prefaces appointed to be used seven days together, or six.
14
none of which can be a Sunday, if the Sacrament ought not to be
administered upon all those days, and so upon week days as
well as Sundays ? They are all, as I intimated before, to be used
in the actual Administration of it, and therefore plainly suppose it
to be actually administered upon each of those days, which being
for the most part neither Sundays nor Holy-days, they most evident-
ly demonstrate, that according to the mind and order of our Church,
as well as the Primitive, the Lord's Supper ought to be admi-
nistered every day, that all who live as they ought, in her Commu-
nion, may be daily partakers of it.
In the rules and orders, (which we call the Rubric,) after the
Communion Service, there are several things tliat deserve to be con-
sidered in this case. It is there ordered, that there shall be no
celebration of the Communion, except there be a convenient
number; that \s,four, or three at the least, to communicate with
the Priest. According to which rule, although the Priest have all
things ready, and desires to consecrate and receive the Holy Sacra-
ment himself, yet he must not do it, unless he have such a num-
ber to communicate with him, that it may be properly a Communion.
But, as it is there ordered, " Upon the Sundays and other Holy-
" days (if there be no Communion) shall be said all that is
" appointed at the Communion until the end of the general prayer
" (for the good estate of the Catholic Church of Chkist) ;" where
we may observe, that the Church, as 1 have shewn, appoints the
Sacrament to be administered evei-y day. But if it so fall out,
that there be not in any place a convenient number to conmiuni-
cate with the Priest, and by consequence according to the order
before mentioned, no Communion ; yet nevertheless upon Sundays
and other Holy-days so much of the Communion Service shall be
said as is there limited. Why only upon Sundays and Holy-days,
but to distinguish them from other days, on which if there be a
sufficient number of Communicants, the whole Connnunion Ser-
vice is to be used ; but no part of it, except there be so ; but
upon Sundays and Holy-days, although there be not such a num-
ber, and therefore no Communion ; yet, however, the Priest shall
go up to the Altar, and there read all that is appointed to be said
at the Communion, until the end of the prayer for Christ's
Catholic Church ; whereby the people may see, that neither he nor
the Church is lo be blamed, if the Holy Sacrament be not then ad-
15
ministered. For as miuli as he is there ready by the order of the
Church to do it, and goes as far as he can in the Service appointed
for it, without the actual administration of it ; and therefore that
the fault is wholly in themselves that it is not actually admi-
nistered, because they will not make up a convenient number among
them to communicate with him. Which is a most excellent order;
for the people hereby have not only God's Holy Commandments
solemnly proclaimed, the Epistle and Gospel for the day, the
Nicene Creed, and prayers proper for that occasion read to them ;
but they are likewise put in mind of their duty to their Saviour
in receiving His most Blessed Body and Blood, and upbraided with
their neglect of it. For which purposes also, I think it very ex-
pedient, that the order of the Church for the reading that part of
the Service at the Communion Table, even when there is no Com-
munion, be duly observed.
The next Rubric, in the same place, that concerns our present
business, is this ; " And in all Cathedral and Collegiate Churches
and Colleges, where there are many Priests and Deacons, they
shall all receive the Communion with the Priest every Sunday at
the least, except they have a reasonable cause to the contrary.''
Where we see that the Church doth not command, but supposes
that the Sacrament is constantly administered in all such places ;
taking it for granted, that it is never omitted there, where there are
so many persons devoted to the service of God ; but that there is
always a sufficient number to communicate. But she absolutely
commands, that all Priests and Deacons that belong to such foun-
dations, shall receive the Communion with the Priest every Sunday
at the least, except any of them have a reasonable cause to the
contrary, (which the Ordinary of the place, I suppose, is to be
judge of:) they are bound therefore, all and every one of them,
to receive it every Sunday, which notwithstanding they cannot do,
unless it be administered every Sunday among them. Wherefore
if there be any such places where it is not so administered, or any
such persons who do not, without just cause to the contrary, receive
it every Sunday in the year, I do not see how they can answer it
to God, to the Church, or to their own consciences. Neither are
they bound to receive it only every Sunday, but every Sunday at
the least : which plainly supposeth that it is administered upon
other days as well as Sundays. For otherwise they could not re-
in
ceive it oflener, if they would. And it is to be hoped, that all
such persons receive it as often as it is administered among them.
But the Church expressly requires them to receive it at least every
Sunday, so as never to omit it at least u})on that day, except they
have a reasonable, or such a cause to the contrary as will justify
their omission of it before the Church, and Christ Himself
at the last day. These things being thus briefly explained, we
shall easily see into the meaning of the words that gave us the oc-
casion to discourse of them, which are these, in the place last
quoted ; .4nd note^ that every parishioner shall communicate at
the least three tim^s in the year^ of which Easter to he one. From
whence some have been tempted to think, that the Church doth
not look upon it as necessary that they should communicate above
thrice a year. I say, tempted to think so. For no man surely in
his right wits can of himself draw such an inference from these
words, which is so directly contrary to the sense of the Church,
and hath no foundation at all in the words themselves. For the
Church, as I have shown, hath taken all the care she can, that the
Holy Sacrament should be every where administered, if it was
possible, every day, at least every Sunday and Holy- Day in the
year ; which she would never have done, if she had thought it suf-
ficient for any one to receive only thrice a year. For then all her
care about the frequent administration of it, would be in vain, and
to no purpose. And besides, she hath drawn up an excellent ex-
hortation to be read by the Minister of every parish, in case he
sees the people negligent to come to the Holy Communion, begin-
ning thus : " Dearly beloved, on I intend by God's Grace,
to celebrate the Lord's Supper." Where we may observe, that
it is not said on such a Sunday, but on with a blank, to
shew that the Minister may appoint the Communion on any day
of the week, when he can have a sufficient number to communicate
with him ; and so it is in the other exhortation ; only there is day
put in, which may be understood of Tuesday or Wednesday, or
any other day as well as Sunday, for the same reason. In that
first mentioned, the Minister, in the words, and by the order of the
Church, invites all there present, and beseecheth them for the
Lord Jesus Christ's sake to come to the Lord's Supper,
And among other things, he saith to them all, " 1 bid you in the name
of God, 1 call you in Christ's behalf, I exhort you as you love your
I
17
own salvation, that ye will be partakers of this Holy Comilnunion."
There are several such pathetical expressions in that Exhorta-
tion, wherewith the Church most earnestly exhorts, adviseth, ad-
nionisheth all persons to come to this Holy Sacrament. And this
Exhortation every Minister is to read publicly before all his con-
gregation, whensoever he sees them negligent to come to it ; as all
are, who come but two or three times a year, where they may have
it oftener if they will. They plainly live in the neglect of it, and
therefore ought to have this Exhortation read to them, according
to the order of the Church. Whereby she hath sufficiently de-
monstrated, that she doth not think it enough for people generally
to receive it only three times in a year ; but that it is her opinion ,
that they ought, and her hearty desire they would receive it as often
as it is, or, according to her order, ought to be administered
among them.
But then she wisely considers withal, that being a Mationnl
Church, made up of all sorts of persons, it is necessary that her
general Rules and Orders should be accommodated as much as pos-
sible, to the several conditions and circumstances that many of
them may be sometimes in. And therefore, although she exhorts
all her members to frequent and constant Communion, yet she
does not think fit to command, and oblige them all, under the
pain of excommunication, to receive oftener than three times a year,
lest some might be thereby tempted to come sometimes without
that preparation and disposition of mind that is requisite to the
worthy partaking of so great a Mystery. I say, under pain of
excommunication; for that is the meaning and the effect of
this law, that they who do not communicate at least three times
in a year, may, and ought to be cast out of the Communion of
Christ's Church, as no longer fit to be called Christians, seeing
they five in such a gross neglect of Christ's own command, and
of that duty whereby Christians are in an especial manner distin-
guished from other men. Other men, as Jews, Turks, and
Heathens, may fast and pray and hear Sermons, in their way ;
but to receive the Sacrament of Christ's Supper, is proper and
peculiar only to Christians, or such as profess that religion which
Jesus Christ hath settled in the world. And therefore they
who receive the Sacrament, do thereby manifest themselves to
be Christians. They who do it not, make it at least doubtful whe-
a2
18
tlier they be Christians or no ; for although they were baptized,
and so made Christians once, who knows whether they have not
renounced their baptism and apostatized from the Christian rehgion ?
They themselves perhaps may profess they have not; but the
Church can never know it, but hath just cause to suspect the con-
trary, so long as they refuse to renew the vow they made in the
Sacrament of Baptism, by receiving that of the Lord's Supper.
And the least that can be required of them for that purpose, is to
do it three times a year ; which therefore the Church absolutely
requires ; not that it is not necessary for them to receive it oftener,
in order to their salvation ; but because it is necessary they
should do it at least so often, that the Church may be satisfied that
they continue in their communion, and constant to that religion
wherein alone salvation can be had.
And hence it is, that in the rule itself, it is not said that every
person, but every parishoner, shall communicate at the least three
times in the year ; which therefore is required of all, not as they
are members only of the Catholic, but as they are members of a
Parochial Church ; and they are bound by this law to do it at
least so often in their own Parish Church, where they are parish-
ioners : otherwise they do not do it as parishioners, as the law
requires. So that although a man communicates an hundred
times in any other place ; as in the Cathedral, which is free to all
of the Diocess, or in a Chapel of Ease, or in any other Church,
when he can have it at his own, this does not satisfy the law. But
he must communicate at least three times in the year, as a parish-
ioner, in his own Parish Church, where there are officers called
Churchwardens, appointed on purpose to take notice of it, and to
inform the Church against him, if he neglect to do it so often as
she requires. That she may use the most effectual means to
bring him to repentance for his sin, and to make him more
careful for the future to perform so great and necessary a duty
as this is ; or if he continue obstinate, cut him off from the
Body of Christ, as no longer worthy to be called a member
of it. And therefore all that can be reasonably inferred from
this law, is, that the Church doth not think them fit to com-
municate at all, who will not communicate at least three times
in the year. But as for her opinion of the necessity of com-
municating oftener, in order to men's obtainmg eternal salvation
19
by the Blood of Christ, that she hath sufficiently declared, by the
great care she hath taken, to have this Holy Sacrament administered
constantly, as often as it was in the Apostles' and Primitive time
of Christianity ; that is, as often as any Christian can desire to
have it. For according to the order and discipline of our Church,
if a sufficient number of parishioners^ against whom there is no
just exception, desire to receive it every Sunday ^ or every day in
the year, the Minister of their parish not only may, but, as I hum-
bly conceive, is bound to consecrate and administer it to them.
The want of such a number being, as far as I can perceive, the %
only reason that can ever justify the omission of it.
I have endeavoured to set this matter in as clear a light as I
could, because it will discover to us, several things very observable
concerning the Church we live in. For hereby we see how exactly
she follows the pattern of the Primitive and Apostolic Church
in this particular, as well as others; what great care she hath taken
that the Bread and Water of Life may be duly distributed to all her
members whensoever they hunger and thirst after it. With how
great prudence she hath so ordered it, that all may have it as often
as they will, and yet none compelled to receive it oftener than it
is absolutely necessary, in order to their manifesting themselves to
continue in the faith of Christ. How desirous she is that all
would receive it constantly, and yet how careful that none may re-
ceive it unworthily. How uniform she hath been in her orders
about it all along ; and by consequence what cause we all have to
bless God, that we live in the communion of such a Church; and
how much it behoves us to receive the Holy Communion of her ;
not only as often as she strictly commands all to receive it under
the pain of excommunication, but as often as she adviseth and ex-
horteth us to do it in order to our Eternal Salvation, and as she is
ready and desirous to communicate it to us. And then we should
be sure to receive it as often as we are bound, either in duty to
God, or by our own interest to do it.
* * * *
The Blessed Body and Blood of Christ, received, as it ought
to be, with a quick and lively faith, will most certainly have
its desired effect. But it operates, for the most part, upon our
souls, as our ordinary food doth upon our bodies, insensibly
and by degrees. We eat and drink every day, and by that
20
means our bodies grow to their full stature, and are then kept
up in life, health, and vigour, though we ourselves know not
how this is done, nor perhaps take any notice of it. So it is
with this spiritual meat and drink, which God hath prepared for
our souls. By eating and drinking frequently of it, we grow
by degrees in grace, and in the "knowledge of our Lord and
Saviour Jesus Christ," and still continue steadfast and active in the s
true faith and fear of God ; though after all, we may be no way 7
sensible how this wonderful effect is wrought in us, but only as we
find it to be so by our own experience. And if we do that, we
have no cause to complain that we get nothing by it ; for we get
more than all the world is worth ; being strengthened in the inward t
man, and so made more fit for the service of God, more constant
in it, and more able to perform it ; or at least are kept from falhng
back, and preserved from many sins and temptations, which other-
wise we might be exposed to ; and this surely is enough to make
any one that really minds the good of his soul, to hunger and thirst
after this Bread and Water of Life, and to eat and drink it as often
as he can, although he do not presently feel the happy effect of it,
as some have done, and as he himself sometimes may, when God
seeth it necessary or convenient for him. In the roeaa while he
may rest satisfied in his mind, that he is in the way that Christ
hath made to Heaven ; and thank God for giving him so many
opportunities of partaking of Christ's Body and Blood, and also
grace to lay hold of them, to improve them to his own unspeakable
comfort, such as usually attends the worthy receiving of the Lord's
Supper : whereby we are not only put in mind of the great Sacri-
fice which the Son of God offered for our sins, but likewise have
it actually communicated unto us, for our pardon and reconciliation
to the Almighty Governor of the world, which is the greatest
comfort we can have on this side Heaven ; so great, that we shall
never be able to express it unto others, how deeply soever we may
be affected with it in ourselves. And though we be not always
thus sensibly cheered and refreshed with it, as we could wish to be,
howsoever we can never receive the Blessed Sacrament, but we
have the pleasure and satisfaction of having done our duty to our
Maker and Redeemer, which far exceeds all the comforts of this
life, and therefore may well stay our stomachs till God sees good
to give us more.
21
The oftener we do it, [partake the Lord's Supper,] the more
expert we shall be at it, and the more benefit and comfort we shall
receive from it. It is very difficult, if not impossible, for those who
do it only now and then, (as once or twice a year,) ever to do it as
they ought; for every time they come to it, they must begin as it
were again ; all the impressions which were made upon their minds
at the last Sacrament, being worn out before the next ; and it
being a thing they are not accustomed to, they are as much to seek
how to do it now, as if they had never done it before. It is by
frequent acts that habits are produced. It is by often eating
and drinking this spiritual food, that we learn how to do it,
so as to digest and convert it into proper nourishment for our
souls. And therefore I do not wonder that they who do it seldom,
never do it as they ought, nor by consequence get any good by it ;
I should rather wonder if they did. But let any man do it often,
and always according to the directions before laid down, and my
life for his, he shall never lose his labour ; but, whether he per-
ceives it or not, he will grow in grace, and gather spiritual strength
every time more and more.
If such considerations as these will not prevail upon men, to lay
aside their little excuses for the neglect of so great a duty, and to
resolve for the future upon the more constant performance of it ;
for my part I know not what will : and therefore shall say no
more, but that I never expect to see our Church settled, Primitive
Christianity revived, and true piety and virtue flourish again among
us, till the Holy Communion be oftener celebrated, than it hath
been of late, in all places of the Kingdom : and am sure, that if
people were but sensible of the great advantage it would be to
them, they would need no other arguments to persuade them to
frequent it as often as they can. For we should soon find, as many
have done already, by experience, that this is the great means ap-
pointed by our Blessed Redeemer, whereby to communicate
Himself, and all the merits of His most precious Death and Passion
to us, for the pardon of all our sins, and for the " purging our con-
sciences from dead works to serve the Living God." So that by ap-
plying ourselves thus constantly unto Him, we may receive constant
supplies of grace and power from Him to live in His true faith and
fear all our days ; and by conversing so frequently with Him at His
Holy Table upon earth, we shall be always fit and ready to go to
22
Him, and to converse perpetually with Him at His Kingdom above,
where we shall have no need of Sacraments, but shall see IJimface
to face, and adore and praise Him for ever ; as for all His other
blessings, so particularly for the many opportunities he hath given
us, of partaking of His most Blessed Body and Blood.
* * * ♦
OXFORD. ' '^
The Feast of the Purification.
K^ Tliesc Tracts may be had at Turrill^s, No, 250, Regent
Street, at 3d. per sheet, Ijrf. the half sheet, and Id. per quarter
sheet.
W. KING, rtllMtA, SI. CLEMENT b, OXFURI».
«
Feb. 24, 1834.] [Xo. 27.—Pric» 3d.
THE
HfSTORY OF POPISH TRANSUBSTANTIATION ;
TO WHICH IS OPPOSFD THE CATHOIIC DOCTRINE OF THE HOLY SCniPirHE
THE ASCIKNT FATHERS, AND THE nEFORMKD CHURCHES.
fBy John Cosin, Bishop of Durham J
CHAPTER I.
The Spiritual Presence of Christ in the Sacrament of the Lord's
Supper.
Those words which our Blessed Saviour used in the institu-
tion of the blessed Sacrament of the Eucharist, *' This is My Body
which is given for you ; this is My Blood which is shed for you,
for the remission of sins ;" are held and acknowledged by the Uni-
versal Church to be most true and infallible : and if any one dares
oppose them, or call in question Christ's veracity, or the truth
of His words, or refuse to yield his sincere assent to them, except
he be allowed to make a mere figment, or a bare figure of them,
we cannot, and ought not, either excuse or suffer him in our
Churches ; for we must embrace and hold for an undoubted truth
whatever is taught by Divine Scripture. And therefore we can
as little doubt of what Christ saith, John vi. 55, " My Flesh is
meat indeed, and My Blood is drink indeed;" which, according
to St. Paul, are both given to us by the consecrated Elements ; for
he calls the Bread, " the Communion of Christ's Body," and
the Cup, " the Communion of His Blood.'*
Hence it is most evident, that the Bread and Wine, (which ac-
cording to St. Paul are the Elements of the holy Eucharist,) are
neither changed as to their substance, nor vanished, nor reduced
to nothing, but are solemnly consecrated by the words of Christ,
that by them His blessed Body and Blood may be communicated
to us.
And further it appears from the same words, that the expres-
sion of Christ and the Apo tie, is to be understood in a sacra-
mental and mystic sense ; and that no gross and carnal presence
of body and blood can be maintained by them.
And though the word Sacrament be no where used in Scripture
to signify the blessed Eucharist, yet the Christian Church, ever
since its Primitive ages, hath given it that name, and always called
the presence of Christ's Body and Blood therein, Mystic and
Sacramental. Now a Sacramental expression doth, without any
inconvenience, give to the sign the name of the thing signified ;
and such is as well the usual way of speaking, as the nature of
Sacraments, that not only the names, but even the properties and
effects of what they represent and exhibit, are given to the out-
ward Elements. Hence (as I said before) the Bread is as clearly
or positively called by the Apostle, the Communion of the Body
of Christ.
This also seems very plain, that our Blessed Saviour's design
was not so much to teach, what the Elements of Bread and Wine
are by nature and substance, as what is their use and office and^
signification in this mystery; for the Body and Blood of our
Saviour are not only fitly represented by the Elements, but also,
by virtue of His institution really offered to all, by them, and so
eaten by the faithful mystically and sacramentally ; whence it is,
that " He truly is and abides in us, and we in Him."
This is the spiritual (and yet no less true and undoubted than if
it were corporal) eating of Christ's Flesh, not indeed simply as
it is flesh, without any other respect, (for so it is not given,
neither would it profit us,) but as it is crucified and given for
the redemption of the world ; neither doth it hinder the truth and
substance of the thing, that this eating of Christ's body is spi-
ritual, and that by it the souls of the faithful, and not their
stomachs, are fed by the operation of the Holy Ghost ; for this
none can deny, but they who being strangers to the Spirit and the
divine virtue, can savour only carnal things, and to whom, what
is spiritual and sacramental, is the same as if a mere nothing.
As to the manner of the presence of the Body and Blood of
our Lord in the Blessed Sacrament, we that are Protestant and
Reformed according to the ancient Catholic Church, do not search
into the manner of it with perplexing inquiries ; but, afler the exam-
ple of the Primitive and purest Church of Christ, we leave it to
the power and wisdom of our Lord, yielding a full and unfeigned
assent to His words. Had the Romish maintainers of Transub-
stantiation done the same, they would not have determined and
decreed, and then imposed as an article of faith absolutely neces*
sary to salvation, a manner of presence, newly by them invented,
under pain of the most direful curse, and there would have been
in the Church less wrangling, and more peace and unity than
. now is.
CHAPTER II.
Illustrated from Protestant Authorities.
So then, none of the Protestant Churches doubt of the real
(that is, true and not imaginary,) presence of Christ's Body and
Blood in the Sacrament ; and there appears no reason why any
man should suspect their common confession, of either fraud or
error, as though in this particular they had in the least departed
from the Catholic faith.
^ For it '\8 easy to prpduce the consent of Reformed Churches
ali3 authors, whereby it will clearly appear, (to them that are not
^ wilftrlly blind,) that they all zealously maintain and profess this
truth, without forsaking in any wise the true Catholic faith in this
matter.
I begin with the Church of England It teacheth therefore,
" that in the Blessed Sacrament, the Body of Christ is given,
taken, and eaten ; so that to the worthy receivers, the consecrated
and broken Bread is the communication of the Body of Christ ;
and likewise the consecrated Cup the communication of His
Blood ; but that the wicked, and they that approach unworthily
the Sacrament of so sacred a thing, eat and drink their own
damnation, in that they become guilty of the Body and Blood of
Christ." And the same Church, in a solemn prayer before the
consecration, prays thus ; ** Grant us, gracious Lord, so to eat
the Flesh of thy dear Son Jesus Christ, and to drink His Blood,
that our sinful bodies may be made clean by His body, and our
souls washed through His most precious blood ; and that we may
evermore dwell in Him, and He in us." The Priest also, blessing
or consecrating the Bread and Wine, saith thus ; " Hear us, O
merciful Father, we most humbly beseech Thee, and grant that
we receiving these Thy creatures of Bread and Wine, according to
Thy Son our Saviour Jesus Christ's holy institution, in remem-
brance of His Death and Passion, may be partakers of His most
blessed Body and Blood." .... The same, when he gives the Sacra-
ment to the people kneeling, giving the bread, saith ; " The Body
of our Lord Jesus Christ which was given for thee, preserve
thy body and soul unto everlasting life." Likewise when he
gives the cup, he saith, " The Blood of our Lord Jesus Christ
which was shed for thee, preserve thy body and soul to ever-
4
lasting life." Afterwards, when the Communion is done, fol-
lows a thanksgiving; " Almighty and everliving God, We most
heartily thank Thee, for that Thou dost vouchsafe to feed us,
who have duly received these holy mysteries, with the spiritual
food of the most precious Body and Blood of Thy Son, our
Saviour Jesus Christ ;" with the Hymn, Glory he to God on
high, &c. Also in the public authorised Catechism of our
Church, appointed to be learned of all, it is answered to the
question concerning the inward part of the Sacrament, that " it is
the Body and Blood of Christ which are verily and indeed taken
and received by the faithful in the Lord's Supper." And in the
Apology for this Church, writ by that worthy and Reverend Pre-
late Jewel, Bishop of Salisbury, it is expressly affirmed, '* that to
the faithful, is truly given in the Sacrament the Body and Blood of
our Lord, the life-giving Flesh of the Son of God which quickens
our souls, the Bread that came from Heaven, the Food of immor-
tality, grace and truth, and life ; and that it is the Communion
of the Body and Blood of Christ, that we may abide in Him,
and He in us ; and that we may be ascertained that the Flesh and
Blood of Christ is the food of our souls, as bread and wine is
of our bodies."
* ♦ * ♦
The right Reverend Doctors, T. Bilson, and L. Andrews, Prelates
both of them, thoroughly learned, and great defenders of the
Primitive Faith, .... made it most evident by their printed writings,
that the Faith and Doctrine of the Church of England is in all
things agreeable to the holy Scriptures, and the Divinity of the
Ancient Fathers, And as to what regards this mystery, the first
treats of it, in his Answer to the Apology of Cardinal Alan, and
the last in his Answer to the Apology of Cardinal Bellarmine,
where you may find things worthy to be read and noted as follows.
" Christ said this is My Body ; in this, the object, we are agreed
with you, the manner only is controverted. We hold by a firm
belief, that it is the Body of Christ, of the manner how it comes
to be so, there is iiot a word in the Gospel ; and because the Scrip-
ture is silent in this, we justly disown it to be a matter of faith ;
we may indeed rank it among tenets of the school, but, by no
means, among the Articles of our Christian Belief. We like well
of what Durandus is reported to have said, * We hear the word, and
feel the motion, we know not the manner, and yet believe the
presence ;' for we believe a real presence no less than you do.
5
We dare not be so bold as presumptuously to define any thing con-
cernino- the manner of a true presence ; or rather, we do not so
much as trouble ourselves with being inquisitive about it ; no more
than in Baptism, how the Blood of Christ washeth us ; or in the
Incarnation of our Redeemer, how the divine and human nature
were united together. We put it in the number of sacred things,
or sacrifices, (the Eucharist itself being a Sacred Mystery,) where-
of the remnants ought to be consumed with fire ; that is, (as the
Fathers elegantly have it,) adored by faith, but not searched by
reason,'*
♦ * ♦ *
As for the opinion and belief of the German Protestants, it will
be known chiefly by the Augustan Confession, presented to Charles
the Fifth by the Princes of the Empire, and other great persons.
For they teach, that " not only the bread and wine, but the Body
and Blood of Christ is truly given to the receivers ;" or, as it is
in another edition, that " the Body and Blood of Christ are truly
present, and distributed to the communicants in the Lord's Sup-
per ;" and refute those that teach otherwise. They also declare,
** that we must so use the Sacraments, as to believe and embrace
by faith, those things promised which the Sacraments offer and
convey to us." Yet we may observe here, that faith makes not
•those things present which are promised ; for faith, as it is well
known, is more properly said to take and apprehend, than to pro-
mise or perform ; but the Word and Promise of God, on which our
faith is grounded, (and not faith itself,) make that present which is
promised ; as it was agreed at a conference at St. German, betwixt
some Protestants and Papists ; and therefore it is unjustly laid to our
•charge by some in the Church of Rome, as if we should believe,
that the presence and participation of Christ, in the Sacrament,
is effected merely by the power of faith.
The Saxon Confession, approved by other churches, seems to be
a repetition of the Augustan. Therein we are taught, that " Sacra-
ments are actions divinely instituted ; and that, although the same
things or actions in common use, have nothing of the nature of
Sacraments, yet when used according to the divine institution^
Christ is truly and substantially present in the Communion, and
His Body and Blood truly given to the receivers ; so that He testi-
fies that He is in them ; as St. Hilary saith, * these things taken
and received make us to be in Christ, and Christ to be in us.' '*
The Confession of Wittemberg, which in the year 1552, was
propounded to the Council of Trent, is like unto this : for it teacheth
that " the true Body and Blood of Christ are given in the Holy
Communion ;" and refutes those that say, " that the Bread and
Wine in the Sacrament are only signs of the absent Body and
Blood of Christ.'*
♦ ♦ ♦ ♦
Luther was once of opinion, that the Divines of Basil and Stras-
bourg did acknowledge nothing in the Lord's Supper besides
Bread and Wine. To him Bucerus, in the name of all the rest,
did freely answer ; " That they all unanimously did condemn that
error ; that neither they, nor the Switzers, ever beheved or taught any
such thing ; that none could expressly be charged with that error,
except the Anabaptists ; and that he aho had once been persuaded,
that Luther in his writings, attributed too much to the outward
symbols, and maintained a grosser union of Christ with the bread
than the Scriptures did allow ; as though Christ had been cor-
porally present with it, united into a natural substance with the
bread ; so that the Avicked as well as the faithful were made par-
takers of grace by receiving the Element ; but that their own doc-
trine and behef concerning that Sacrament was, that the true Body
and Blood of Christ was truly presented, given, and received to-
gether with the visible signs of Bread and Wine, by the operation
of our Lord, and by virtue of His institution, according to the
plain sound and sense of His words ; and that not only Zuinglius
and (Ecolainpadius had so taught, but they also, in the public con-
fessions of the Churches of the Upper Germany, and other
writings, confessed it ; so that the controversy was rather about the
manner of the presence or absence, than about the presence or ab-
sence itself." All which Bucer's associates confirm after him. He
also adds ; " That the magistrates in their Churches had denounced
very severe punishments to any that should deny the presence of
the Body and Blood of Christ in the Lord's Supper." Bucerus
did also maintain this doctrine of the blessed Sacrament in pre-
sence of the Landgrave of Hesse and Melancthon, confessing,
" That together with the Sacrament we truly and substantially re-
ceive the Body of Christ." Also, ** That the Bread and Wine
are conferring signs, giving what they represent, so that together
with them the Body of Christ is given and received." And to
these he adds ; " That the Body and Bread are not united in the
mixture of their substance, but in that the Sacrament gives what
it promiseth, that is, the one is never without the other ; and so
they agreeing on both parts, that the Bread and Wuie are not
changed, he holds such a Sacramental Union." Luther having
heard thi>, declared also his opinion thus ; " That he did not locally
include the Body and Blood of Christ with the Bread and Wine,
and unite them together by any natural connexion ; and that he
did not make proper to the Sacraments that virtue whereby they
brought salvation to the receivers ; but that he maintained only a
sacramental union betwixt the Body of Christ and the Bread,
and betwixt His Blood and the Wine^ and did teach, that the power
of confirming our faith, which he attributed to the Sacraments,
was not naturally inherent in the outward signs, but proceeded
from the operation of Christ, and was given by His Spirit, by
His words, and by the Elements." And finally, in this manner
he spake to all that were present; " If you believe and teach, that
in the Lord's Supper the true Body and Blood of Christ is given
and received, and not the Bread and Wine only ; and that this
giving and receiving is real and not imaginary, we are agreed,
-and we own you for dear Brethren in the Lord." All this is
set down at large in the twentieth tome of Luther's Works, and
in the English Works of Bucer.
The next will be the Gallican Confession, made at Paris in a
National Synod, and presented to King Charles IX. at the Confer-
«nce of Poissy. Which speaks of the Sacrament on this wise ;
** Although Christ be in Heaven, where He is to remain until He
come to judge the world, yet we believe that by the secret and in-
comprehensible virtue of His Spirit, He feeds and vivifies us by the
substance of His Body and Blood received by faith. Now we say
that this is done in a spiritual manner ; not that we believe it to be
a fancy and imagination, instead of a truth and real effect, but ra-
ther because that mystery of our union with Christ is of so sub-
lime a nature, that it is as much above the capacity of our senses,
as it is above the order of nature." Item; "We believe that in
the Lord's Supper God gives us really, that is, truly and efficaci-
ously, whatever is represented by the Sacrament. With the signs
we join the true profession and fruition of the thing by them offered
to us ; and so, that Bread and Wine which are given to us, become
our spiritual nourishment, in that they make it in some manner
visible to us that the Flesh of Christ is our food, and His Blood
our drink. Therefore those fanatics that reject these signs and
symbols are by us rejected, our blessed Saviour having said, * this
8
is My Body, and this cup is My Blood.* " This Confession hath
been subscribed by the Church of Geneva.
« « « *
Now because great is the fame of Calvin, (who subscribed the
Augustan Confession, and that of the Switzers,) let us hear what
he writ and believed concerning this sacred mystery. His words in
his Institutions and elsewhere are such, so conformable to the style
and mind of the Ancient Fathers, that no Catholic Protestant
would wish to use any other. " 1 understand," saith he, " what is
to be understood by the words of Christ ; that He doth not
only offer us the benefits of His Death and Resurrection, but His
very body, wherein He died and rose again. T assert that the Body
of Christ is really, (as the usual expression is,) that is truly given
to us in the Sacrament, to be the saving food of our souls.'* Also
in another place ; Item^ *' That word cannot lie, neither can it
mock us ; and except one presumes to call God a deceiver, he will
never dare to say, that the symbols are empty, and that Christ is
not in them. Therefore if by the breaking of the bread our
Saviour doth represent the participation of His Body, it is not to
be doubted but that He truly gives and confers it. If it be true
that the visible sign is given us, to seal the gift of an invisible thing,
we most firmly believe that receiving the signs of the Body, we also
certainly receive the Body itself. Setting aside all absurdities, I do
willingly admit all those terms that can most strongly express the
true and substantial Communication of the Body and Blood of
Christ, granted to the faithful with the symbols of the Lord's
Supper ; and that, not as if they received only by the force of their
imagination, or an act of their minds, but really, so as to be fed
thereby unto Eternal Life." Again, ** We must therefore confess
that the inward substance of the Sacrament is joined with the visi-
ble sign, so that, as the bread is put into our hand, the Body of
Christ is also given to us. This certainly, if there were nothing
else, should abundantly satisfy us, that we understand, that
Christ, in His Holy Supper, gives us the true and proper substance
of His Body and Blood, that it being wholly ours, we may be
made partakers of all His benefits and graces." Again, ** The
Son of God offers daily to us in the Holy Sacrament, the same
Body which He once offered in sacrifice to His Father, that it may
be our spiritual food.'* In these he asserts, as clearly as any one
ran, the true, real, and substantial Presence and Communication
9
of the Body of Christ, but how, he undertakes not to determine.
" If any one,*' saith he, ** ask me concerning the manner, I will
not be ashamed to confess that it is a secret too high for my reason
to comprehend, or my tongue to express ; or to speak more pro-
perly, I rather feel than understand it : therefore without disput-
ing I embrace the truth of God, and confidently repose on it. He
declares that His Flesh is the food, and His Blood the drink of
my soul ; and my soul I offer to Him to be fed by such nourish-
ment. He bids me take, eat, and drink His Body and Blood,
which in His holy Supper He offers me under the symbols of Bread
and Wine : I make no scruple, but He doth reach them to me, and
I receive them," All these are Calvin's own words.
I was the more willing to be long in transcribing these things at
large, out of Public Confessions of Churches, and the best of
Authors ; that it might the better appear, how injuriously Protes-
tant Divines are calumniated by others unacquainted with their
opinions, as though by these words, Spiritually and Sacramentally,
they did not acknowledge a true and well-understood real Pre-
sence and Communication of the Body and Blood of Christ in
the Blessed Sacrament ; whereas, on the contrary, they do pro-
fessedly own it, in terms as express as any can be used.
CHAPTER nr.
How tJie Papists understand the Doctrine of the Spiritual Presence,
Having now, by what I have said, put it out of doubt, that
the Protestants believe a spiritual and true presence of Christ
in the Sacrament, which is the reason, that according to the ex-
ample of the Fathers, they use so frequently the term spiritual in
this subject, it may not be amiss to consider, in the next place,
how the Roman Church understands that same word. Now they
make it to signify, " That Christ is not present in the Sacra-
ment, either after that manner which is natural to corporal things,
or that wherein His own body subsists in heaven, but according to
the manner of existence proper to spirits, whole and entire in
each part of the host : and though by Himself He be neither
seen, touched, nor moved, yet in respect of the species or accidents
joined with Him, He may be said to be seen, touched, and moved ;
and so the accidents being moved, the Body of Christ is truly
10
•moved accidentally, as the soul truly changeth place with the
body ; so that we truly and properly say, that the Body of Christ
is removed, lifted up, and set down, put on the Paten, or on the
Altar, and carried from hand to mouth, and from the mouth to the
stomach ; as Berengarius was forced to acknowledge in the Roman
Council under Pope Nicholas, that the Body of Christ was sen-
sually touched by the hands, and broken and chewed by the
teeth of the Priest." But all this, and nmch more to the same
effect, was never delivered to us, either by holy Scripture, or
the ancient Fathers. And if souls or spirits could be present, as
here Bellarmine teacheth, yet it would be absurd to say that
bodies could be so likewise, it being inconsistent with their nature.
Indeed Bellarmine confesseth with St. Bernard, that *' Christ
in the Sacrament is not given to us carnally, but spiritually ;"and
would to God he had rested here, and not outgone the holy Scrip-
tures, and the doctrine of the Fathers. For endeavouring, with
Pope Innocent III. and the Council of Trent, to determine the
manner of the presence and manducation of Christ's Body, with
more nicety than was fitting, he thereby foolishly overthrew all that
he had wisely said before, denied what he had affirmed, and opposed
his own opinion. His fear was lest his adversaries should apply
that word spirituallyy not so much to express the manner of pre-
sence, as to exclude the very substance of the Body and Blood of
Christ ; " therefore," saith he, " upon that account it is not safe
to use too much that of St. Bernard, * the body of Christ is not
corporally in the Sacrament,' without adding presently the above-
mentioned explanation." How much do we comply with human
pride, and curiosity, which would seem to understand all things !
Where is the danger ? And what does he fear, as long as all they
that believe the Gospel, own the true nature, and the real and
substantial presence of the Body of Christ in the Sacrament,
using that explication of St. Bernard, concerning the manner,
which he himself, for the too great evidence of truth, durst not
but admit ? and why doth he own that the manner is spiritual,
not carnal, and then require a carnal presence, as to the manner
itself? As for us, we all openly profess with St. Bernard, that the
presence of the Body of Christ in the Sacrament, is spiritual,
and therefore true and real ; and with the same Bernard, and all
the Ancients, we deny that the Body of Christ is carnally either
present or given. The thing we willingly admit, but humbly and
religiously forbear to enquire into the manner.
11
We believe a presence and union of Christ with our soul and
body, which we know not how to call better than sacramental,
that is, effected by eating ; that while we eat and drink the con-
secrated Bread and Wine, we eat and drink therewithal the Body
and Blood of Christ, not in a corporal manner, but some odier
way, incomprehensible, known only to God, which we call spi-
ritual ; for if with St. Bernard and the Fathers a man goes no
further, we do not find fault with a general explication of the
manner, but with the presumption and self-conceitedness of those
who boldly and curiously inquire what is a spiritual presence, as
presuming that they can understand the manner of acting of
God's Holy Spirit. We contrariwise confess with the Fathers, that
this manner of presence is unaccountable, and past finding out,
not to be searched and pried into by reason, but believed by faith.
And if it seems impossible that the flesh of Christ should de-
scend, and come to be our food, through so great a distance ; we
must remember how much the power of the Holy Spirit exceeds
our sense and our apprehensions, and how absurd it would be to
undertake to measure His immensity by our weakness and narrow
capacity ; and so make our faith to conceive and believe what our
reason cannot comprehend.
Yet our faith doth not cause or make that presence, but appre-
hends it as most truly and really effected by the word of Christ :
and the faith whereby we are said to eat the flesh of Christ, is
not that only whereby we beUeve that He died for our sins, (for
this feiith is required and supposed to precede the Sacramental
Manducation,) but more properly, that whereby we believe those
words of Christ, This is My Body ; which was St. Austin*s
meaning when he said, " why dost thou prepare thy stomach and
thy teeth ? believe and thou hast eaten.*' For in this mystical
eating by the wonderful power of the Holy Ghost, we do invisibly
receive the substance of Christ's Body and Blood, as much as
if we should eat and drink both visibly.
The result of all this is, that the Body and Blood of Christ are
sacramentally united to the Bread and Wine, so that Christ is
truly given to the faithful ; and yet is not to be here considered
with sense or worldly reason, but by faith, resting on the words of
the Gospel. Now it is said, that the Body and Blood of Christ
are joined to the Bread and Wine, because, that in the celebration
of the Holy Eucharist, the Flesh is given together with the Bread,
and the Blood together with the Wine. All that remains is, that
12
we should with faith and humility admire this high and sacred
mystery, which our tongue cannot sufficiently explain, nor our
heart conceive.
CHAPTER IV.
The Popish Doctrine of Transuhstantiation*
It is an Article of Faith in the Church of Rome, that in
the blessed Eucharist the substance of the Bread and Wine is
reduced to nothing, and that in its place succeeds the Body
and Blood of Christ The Protestants are much
of another mind ; and yet none of them denies altogether but
that there is a conversion of the Bread into the Body, (and
consequently the Wine into the Blood,) of Christ; for they
know and acknowledge, that in the Sacrament, by virtue of the
words and blessing of Christ, the condition, use, and office of the
Bread is wholly changed, that is, of common and ordinary, it be-
comes our mystical and sacramental food ; whereby, as they affirm
and believe, the true Body of Christ is not only shadowed and
figured, but also given indeed, and by worthy communicants truly
received. Yet they believe not that the bread loseth its own, to
become the substance of the Body of Christ ; for the holy Scrip-
ture, and the ancient interpreters thereof for many ages, never
taught such an essential change and conversion, as that the very
Substance, the matter, and form of the bread should be wholly
taken away, but only a mysterious and sacramental one, whereby
our ordinary is changed into mystic bread, and thereby designed and
appointed to another use, end, and office than before. This change,
whereby supernatural effects are wrought by things natural, while
their essence is preserved entire, doth best agree with the grace
and power of God.
There is no reason why we should dispute concerning GoD*s
Omnipotency, whether it can do this or that, presuming to measure
an Infinite Power by our poor abihty, which is but weakness. We
may grant that He is able to do beyond what we can think or ap-
prehend, and resolve His most wonderful acts into His absolute will
and power, but we may not charge Him with working contradic-
tions. And though God's Almightiness were able in this mystery
to destroy the substance of Bread and Wine, and essentially to
change it into the Body and Blood of Christ, while the accidents
of Bread and Wine subsist of themselves without a subject, yet wc
13
desire to have it proved that God will have it so, and that it is so
indeed. For, that God doth it because He can, is no argument ;
and that He wills it, we have no other proof but the confident as-
sertion of our adversaries. TertuUian against Praxeas declared
*' that we should not conclude God doth things because He is able,
but that we should enquire what He hath done ;" for GoD will
never own that praise of His Omnipotency, whereby His un-
changeableness and His truth are impaired, and those things over-
thrown and destroyed , which, in His Word, He affirms to be ; for,
take away the Bread and Wine, and there remains no Sacrament.
They that say, that the matter and form of the Bread are wholly
abolished, yet will have the accidents to remain. But if the sub-
stance of the Bread be changed into the substance of Christ's Body
by virtue of His words, what hinders that the accidents of the
Bread are not also changed into the accidents of Christ's Body ?
They that urge the express letter, should show that Christ said,
" This is the substance of My body without its accidents." But He
did not say, that He gave His Disciples aphantastic body, such a
visionary figment as Marcion believed, but that very body which
is given for us, without being deprived of that extension and other
accidents of human bodies, without whicfi it could not have been
crucified ; since the maintainers of transubstantiation grant that the
Body of Christ keeps its quantity in Heaven, and say it is with-
out the same in the Sacrament ; they must either acknowledge
their contradiction in the matter, or give over their opinion.
Protestants dare not be so curious, or presume to know more
than is delivered by Scripture and antiquity, they firmly believing
the words of Christ make the form of this Sacrament to consist
in the union of the thing signified with the sign, that is, the exhi-
bition of the Body of Christ with the consecrated Bread, still
remaining bread ; by divine appointment these two are made one ;
and though this union be not natural, substantial, personal, or
local by their being one within another, yet it is so straight and so
true, that in eating the blessed Bread, the true Body of Christ is
given to us, and the names of the sign and thing signified are
reciprocally changed, what is proper to the Body is attributed to
the Bread, and what belongs only to the Bread, is affirmed of the
Body, and both are united in time, though not in place. For the
presence of Christ in this mystery is not opposed to distance but
to absence, which only could deprive us of the benefit and fruition
ef the object.
14
From what has been said it appears, that this whole controversy
may be reduced to four heads ; 1. Concerning the Signs ; 2. Con-
cerning the thing signified ; 3. Concerning the union of both ; and
4. Concerning their participation. As to the first, the Protestants
differ from the Papists in this ; that according to the nature of
Sacraments, and the doctrine of the holy Scripture, we make the
substance of Bread and Wine, and they accidents only to be signs.
In the second, they not understanding our opinion, do misrepre-
sent it, for we do not hold, (as they say we do,) that only the
merits of the death of Christ are represented by the blessed
Elements, but also that His very Body which was crucified, and
His Blood which was shed for us, are truly signified and offered,
that our souls may receive and possess Christ, as truly and cer-
tainly as the material and visible signs are by us seen and received.
And so in the third place, because the thing signified is offered
and given to us, as truly as the sign itself, in this respect we own
the union betwixt the Body and Blood of Christ, and the Ele-
ments, whose use and oflftce we hold to be changed from what it
was before. But we deny what the Papists aflftrm, that the sub-
stance of Bread and Wine are quite abolished, and changed into
the Body and Blood of our Lord in such sort, that the bare acci-
dents of the Elements do alone remain united with Christ's
Body and Blood. And we also deny that the Elements still re-
tain the nature of Sacraments when not used according to divine
institution, that is, given by Christ's Ministers, and received by
His people ; so that Christ in the consecrated bread ought not,
cannot be kept and preserved to be carried about, because He is
present only to the communicants. As for the fourth and last
point, we do not say, that in the Lord's Supper we receive only
the benefits of Christ's death and passion, but we join the
ground with its fruits, that is, Christ with those advantages we
receive from Him ; affirming with St. Paul, " That the bread which
we break is Koivuvia^ the Communion of the Body of Christ, and
the cup which we bless, the Communion of His Blood," (1 Cor.
X. 16.) ; of that very substance which He took of the blessed Virgin,
and afterwards carried into Heaven ; differing from those of Rome
only in this, that they will have our union with Christ to be
corporal, and our eating of Him likewise ; and we on the contrary
maintain it to be, indeed as true, but not carnal or natural. And
as he that receives unworthily, (that is, with the mouth only, but
not with a faithful heart,) eats and drinks his own. damnation ; so
15
he that doeth it worthily, receives his absolution and justification ; •
that is, he that discerns^ and then receives the Lord's Body as
torn, and His Blood as shed for the redemption of the world. But
that Christ (as the Papists affirm) should give His Flesh and Blood
to be received with the mouth, and ground with the teeth,
this our words and hearts do utterly deny.
So then, (to sum up this controversy by applying it to all that
hath been said,) it is not questioned whether the Body of Christ
be absent from the Sacrament duly administered according to His
institution, which we Protestants neither affirm nor believe ; for it
being given and received in the Communion, it must needs be that
it is present, though in some manner veiled under the Sacrament, so
that of itself it cannot be seen. Neither is it doubted or disputed
whether the Bread and Wine, by the power of God and a super-
natural virtue, be set apart and fitted for a much nobler use, and
raised to a higher dignity than their nature bears ; for we con-
fess the necessity of a supernatural and heavenly change, and
that the signs cannot become Sacraments but by the infinite power
of God, whose proper right it is to institute Sacraments in His
Church, being able alone to endue them with virtue and efficacy.
Finally, we do not say that our Blessed Saviour gave only the
figure and sign of His body ; neither do we deny a Sacramental
Union of the Body and Blood of Christ with the sacred Bread
and Wine, so that both are really and substantially received
together : but (that we may avoid all ambiguity) we deny that
after the words and prayer of Consecration, the Bread should re-
main bread no longer, but should be changed into the substance
of the Body of Christ, nothing of the bread, but only the acci-
dents continuing to be what they were before ; and so the whole
question is concerning the Transubstantiation of the outward
Elements ; whether the substance of the Bread be turned into the
substance of Christ's Body, and the substance of the Wine into
the substance of His Blood ; or, as the Romish Doctors describe
their Transubstantiation, whether the substance of bread and wine
doth utterly perish, and the substance of Christ's Body and
Blood succeed in their place, which are both denied by Pro-
testants.
The Church of Rome sings on Corpus Christi day, This is not
bread, but God and Man my Saviour. And the Council of
Trent doth thus define it ; " Because Christ our Redeemer said
truly, that that was His body, which He gave in the appearance of
Id
bread ; therefore it was ever believed by the Church of God, and
is now declared by this sacred Synod, that by the power of Con-
secration the whole substance of the bread is changed into the
substance of Christ's Body, and the whole substance of the wine
into the substance of His Blood ; which change is fitly and pro-
perly called Transubstantiation by the holy Catholic (Roman)
Church. Therefore if any one shall say, that the substance of
Bread and Wine remains with the Body and Blood of our Saviour
Jesus Christ, and shall deny that wonderful and singular con-
version of the whole substance of the Bread and Wine into the
substance of the Body and Blood of Christ, the only appearance
and outward form of the Bread and Wine remaining, which con-
version the Catholic (Roman) Church doth fitly call Transubstan-
tiation,— let him be accursed.'*
* ♦ * *
Now we leave inquiring what God is able to do, for we should
first know His will in this matter, before we examine His power ;
yet thus much we say, that this Roman Transubstantiation is so
strange and monstrous, that it exceeds the nature of all miracles.
And though God by His Almightiness be able to turn the substance
of bread into some other substance, yet none will believe that He
doth it, as long as it appears to our senses, that the substance of the
Bread doth still remain whole and entire. Certain it is, that hither-
to we read of no such thing done in the Old or New Testament,
and therefore this tenet, being as unknown to the Ancients as it is
ungrounded in Scripture, appears as yet to be very incredible, and
there is no reason we should believe such an unauthorised figment,
newly invented by men, and now imposed as an article of Christian
Religion. For it is in vain that they bring Scripture to defend
this their stupendous doctrine ; and it is not true, what they so often
and so confidently affirm, that the Universal Church hath always
constantly owned it, being it was not so much as heard of in the
Church for many ages, and hath been but lately approved by the
Pope's authority in the Councils of Lateran and Trent.
OXFORD.
The Feast of St Matthias,
{To he continued.)
C:^* These Tracts may he had at Tuhrill's, No. 250, Regent
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THE
HISTORY OF POPISH TRANSUBSTANTIATION ;
TO WFIICII IS OPPOSKD THE CATIIOI IC nOCTiaNE OF THE HOLY SCRIPTURF,
THE AXCItNT TATHtRS, AND THE UEFORMED CHURCHES.
(^Bij John Cusin, Bishop of Durham. J
^Continued. J
CHAPTER V.
TJie doctrine of Transuhstantiatlon is contained neither in Scripture
nor in the writings of the Fathers,
The word Transubstantiation is so far from being found either
in the Sacred Records, or in the Monuments of the Ancient Fathers,
that the raaintainers of it do themselves acknowledge that it was
not so much as heard of before the twelfth century. For though
one Stephanus, Bishop of Autun, be said to have once used it, yet
it is without proof that some modern writers make him one of the
tenth century ; nor yet doth he say, that the Bread is transub-
stantiated, hut as it were transubstantiated, which well understood
might be admitted.
Nay, that the thing itself without the word, that the doctrine
without the expression, cannot be found in Scripture, is ingeni-
ously acknowledged by the most learned Schoolmen, Scotus,
Durandus, Biel, Cameracensis, Cajctan, and many more, who
finding it not brought in by the Pope's authority, and received
in the Roinan Church, till 1200 years after Christ, yet endea-
voured to defend it by other arguments.
* * * *
And indeed, the words of institution would plainly make it
appear to any man that would prefer truth to wrangling, that it is
wiih the Bread that the Lord's Body is given, (as His Blood with
the Wine,) for Christ, having taken, blessed, and broken the
Bread, said, " This is My Body ;" and St. Paul, than whom none
could better understand the meaning of Christ, explains it thus ;
" The Bread which we break is the Koivccvia, Communion or
communication of the Body of Christ," that whereby His Body
is given, and the faithful are made partakers of it. That it was
Bread which He reached to them, there was no need of any proof, the
receiver's senses sufficiently convinced them of it ; but that there-
with His Body was given, none could have known, had it not
been declared by Him who is the Truth itself. And though, by
the divine institution and the explication of the Apostle, every
faithful communicant may be as certainly assured that he receives
the Lord's Body, as if he knew that the Bread is substantially
turned into it ; yet it doth not therefore follow, that the Bread is
so changed, that its substance is quite done away, so that there
remains nothing present, but the very natural Body of Christ,
made of Bread ; for certain it is, that the Bread is not the Body
of Christ any otherwise than as the Cup is the New Testament,
and two different consequences cannot be drawn from those two
not different expressions. Therefore as the Cup cannot be the
New Testament but by a Sacramental figure, no more can the
Bread be the Body of Christ, but in the same sense.
As to what Bellarmine and others say, that it is not possible the
words of Christ can be true, but by that conversion, which the
Church of Rome calls Transubstantiation, that is so far from being
so, that if it were admitted, it would first deny the Divine Omni-
potency, as though God were not able to make the Body of Christ
present, and truly to give it in tlie Sacrament, whilst the sub-
stance of the Bread remains. 2. It would be inconsistent with
the Divine Benediction which preserves things in their proper
being. 3. In would be contrary to the true nature of the Sacra-
ment, which always consisteth of two parts. And lastly, it would
in some manner destroy the true substance of the Body and Blood
of Christ, which cannot be said to be made of Bread and Wine
by a Priest, without a most high presumption. But the truth of
the words of Christ remains constant, and can be defended,
without overthrowing so many other great truths. Suppose a testator
puts deeds and titles in the hand of his heir, with these words,
* Take the house which I bequeath thee ;' there is no man will
think that those writings and parchments are that very house
which is made of wood or stones, and yet no man will say that
the testator spake falsely or obscurely. Likewise our blessed
Saviour, having sanctified the Elements by His words and
prayers, gave them to His Disciples as seals of the New Testa-
ment, whereby they were as certainly secured of those rich and
precious legacies which He left to them, as children are of their
father's lands and inheritance, by deeds and instruments signed
and delivered for that purpose.
To the Sacred Records we may added the judgment of the
I
Primitive Church. For those orthodox and holy Doctors of our
holier religion, those great lights of the Catholic Church, do all
clearly, constantly, and unanimously conspire in this, that the
presence of the Body of Christ in the Sacrament is only mystic
and spiritual. As for the entire annihilation of the substance of
the Bread and the Wine, or that new and strange tenet of Transub-
stantiation, they did not so much as hear or speak any thing of it ;
nay, the constant stream of their doctrine doth clearly run against
it, how great soever are the brags and pretences of the Papists to
the contrary. And if you will hear them one by one, I shall
bring some of their most noted passages only, that our labour may
not be endless by rehearsing all that they have said to our pur-
pose on this subject.
I shall begin with that holy and ancient Doctor, Justin Martyr,
who is one of the first after the Apostles' times, whose undoubted
writings are come to us. (A. D. 144.) What was believed at Rome
and elsewhere in his time, concerning this holy mystery, may well be
understood out of these his words : '* After that the Bishop hath
prayed and blessed, and the people said Amen, those whom we
call Deacons or Ministers give to every one of them that are pre-
sent a portion of the Bread and Wine ; and that food we call the
Eucharist, for we do not receive it as ordinary bread and wine.'*
They received it as bread, yet not as common bread. And a httle
after ; " By this food digested, our flesh and blood are fed, and
we are taught that it is the Body and Blood of Jesus Christ."
Therefore the substance of the bread remains, and remains cor-
ruptible food, even after the Consecration, which can in no wise
be said of the immortal Body of Christ ; for the Flesh of Christ
is not turned into our flesh, neither doth it nourish it, as doth that
food which is sacramentally called the Flesh of Christ. But
the Flesh of Christ feeds our souls unto eternal life.
After the same manner, it is written by that holy Martyr Irenseus,
Bishop much about the same time. {A.. D. 160.) " The bread which
is from the earth is no more common bread, after the invocation
of God upon it, but is become the Eucharist, consisting of two
parts, the one earthly, and the other heavenly." There would be
nothing earthly if the substance of the bread were removed.
Again : " As the grain of wheat falling in the ground, and dying,
riseth again much increased, and then receiving the word of
God becomes the Eucharist ; (which is the Body and Blood of
Christ ;) so likewise our bodies, nourished by it, laid in the
ground and dissolved, shall rise again in their time." Again ; " We
are fed by the creature, but it is He Himself that gives it. He hath
ordained and appointed that Cup which is a creature, and His
Blood also, and that Bread which is a creature, and also His Body.
And so when the Bread and the Cup are blessed by God's word,
they become the Eucharist of the Body and Blood of Christ,
and from them our bodies receive nourishment and increase.'*
Now that our flesh is fed and encreased by the natural Body of
Christ, cannot be said without great impiety by themselves that
hold Transubstantiation. For naturally nothing nourisheth our
bodies but what is made flesh and blood by the last digestion,
which it would be blasphemous to say of the incorruptible Body
of Christ. Yet the sacred Elements, which in some manner are,
and are said to be the Body and Blood of Christ, yield nourish-
ment and encrease to our bodies by their earthly nature, in such
sort, that by virtue also of the heavenly and spiritual food which
the faithful receive by means of the material, our bodies are fitted
foF a blessed Resurrection to immortal glory.
Tertullian, who flourished about the two hundreth year after
Christ, when as yet he was Catholic, and acted by a pious zeal,
wrotei against Marcion the Heretic, who, amongst his other impi-
ous opinions, taught that Christ had not taken of the Virgin
Mary the very nature and substance of a human body, but only
the outward forms and appearances ; out of which fountain the
Romish Transubstantiators seem to have drawn their doctrine of
accidents abstracted from their subject hanging in the air, that is,
subsisting on nothing. Tertullian, disputing against this wicked
heresy, draws an argument from the Sacrament of the Eucharist, to
prove that Christ had not a phantastic and imaginary, but a true
and natural body, thus : the figure of the Body of Christ proves
it to be natural, for there can be no figure of a ghost or a phantasm.
** But," saith he, *' Christ having taken the Bread, and given it
to his Disciples, made it His Body by saying, * This is my Body,
that is, the figure of my Body.' Now, it could not have been a
figure except the Body was real, for a mere appearance, an imagi-
nary phantasm is not capable of a figure." Each part of this ar-
gument is true, and contains a necessary conclusion. For, 1.
The bread must remain bread, otherwise Marcion would have re-
turned the argument against Tertullian, saying as the Tran&ub-
I
stantiators ; it was not bread, but merely the accidents of bread,
which seemed to be bread. 2. The Body of Christ is proved to
be true by the figure of it, which is said to be bread, for the bread
is fit to represent that Divine Body, because of its nourishing vir-
tue, which in the bread is earthly, but in the Body is heavenly.
Lastly, the reality of the Body is proved by that of its figure ; and
so if you deny the substance of the Bread, (as the Papists do,) you
thereby destroy the truth and reality of the Body of Christ in the
Sacrament.
Origen also, about the same time with TertuUian, speaks much
after the same manner. " If Christ,'* saith he, " as these men
(the Marcionites) falsely hold, had neither Flesh nor Blood, of
what manner of Flesh, of what Body, of what Blood did He give
the signs and images when He gave the Bread and Wine ?" If
they be the signs and representations of the Body and Blood of
Christ, though they prove the truth of His Body and Blood, yet
they being signs, cannot be what they signify ; and they not being
what they represent, the groundless contrivance of Transubstanti-
ation is overthrown. Also upon Leviticus he doth expressly
oppose it thus : " Acknowledge ye that they are figures, and there-
fore spiritual, not carnal ; examine and understand what is said,
otherwise if you receive as things carnal, they will hurt, but not
nourish you. For in the Gospel there is the Letter, which kills
him that understands not spiritually what is said ; for if you un-
derstand this saying according to the Letter, * Except you eat My
Flesh and drink My Blood,' the Letter will kill you." Therefore as
much as these words belons: to the eating and drinking of Christ's
S O O
Body and Blood, they are to be understood mystically and spirit-
ually.
* iit * *
St. Cyprian, Bishop of Carthage, a glorious Martyr of Christ,
(A.D. 250.) wrote a famous Epistle toCoecihus concerning the sa-
cred Chalice in the Lord's Supper, whereof this is the sum ; " Let
that cup which is offered to the people in commemoration of Christ
bemixt with wine," (against the opinion of the Aquarii, who were
for water only,) " for it cannot represent the Blood of Christ when
there is no wine in the cup, because the Blood of Christ is ex-
prest by the Wine, as the faithful are understood by the Water."
But the patrons of Transubstantiation have neither Wine nor
Water in the ChaHce they offer ; and yet without them (especially
the Wine appointed by our Blessed Saviour, and whereof Cyprian
chiefly speaks,) the Blood of Christ is not so much as sacra-
mentally present. So far was the Primitive Church from any
thing of believing a corporal presence of the Blood, the Wine
being reduced to nothing, (that is, to a mere accident without the
substance,) for then they must have said, that the Water was
changed into the people, as well as the Wine into the Blood. But
there is no need that I should bring many testimonies of that Fa-
ther, when all his writings do plainly declare that the true substance
of the Bread and Wine is given in the Eucharist ; that that spirit-
ual and quickening food which the faithful get from the Body and
Blood of Christ, and the mutual union of the whole people joined
into one body may answer their type, the Sacrament which repre-
sents them.
Those words of the Council of Nice, (A. D. 325.) are well known,
whereby the faithful are called from the consideration of the outward
visible Elements of Bread and Wine, to attend the inward and spiri-
tual act of the mind, whereby Christ is seen and apprehended.
" Let not our thoughts dwell low, on that Bread and that Cup which
are set before us, but lifting up our minds by faith, let us consider,
that on this sacred Table is laid the Lamb of God which taketh
away the sins of the world. And receiving truly His precious
Body and Blood, let us believe these things to be the pledges and
emblems of our resurrection ; for we do not take much, but only
a little, (of the Elements,) that we may be mindful, we do it not
for satiety, but for sanctification." Now, who is there, even
among the maintainers of Transubstantiation, that will understand
this, not much, but a little, of the Body of Christ ; or who can
believe that the Nicene Fathers would call His Body and Blood
symbols in a proper sense ? when nothing can be an image or a
sign of itself. And therefore, though we are not to rest in the Ele-
ments, minding nothing else, (for we should consider what is chieftest
in the Sacrament, that we have our hearts lifted unto the Lord, who
is given together with the signs,) yet Elements they are, and the
earthly part of the Sacrament, both the Bread and the Wine,
which destroys Transubstantiation.
St. Athanasius, famous in the lime, and present in the Assembly
of the Nicene Council, a stout Champion of the Catholic faith,
acknowledgcth none other but a spiritual nianducalion of the Body of
Christ in the Sacrament. " Our Lord," saith ho, *' made a
difference betwixt the Flesh and the Spirit, that we might under-
stand that what He said, was not carnal, but spiritual. For how
many men could His Body have fed, that the whole world should
be nourished by it ? But therefore He mentioned His ascension
into heaven, that they might not take what He said in a corporal
sense, but might understand that His Flesh whereof He spake is
a spiritual and heavenly food given by Himself from on high ; for
the words that I spake unto you they are spirit, and they are life,
as if He should say, My Body which is shown and given for the
world, shall be given in food, that it may be distributed Spiritually
to every one, and preserve them all to the resurrection to eternal
life." Cardinal Perron having nothing to answer to these words
of this holy Father, in a kind of despair, rejects the whole Tractate,
and denies it to be Athanasius's, which nobody ever did before
him, there being no reason for it.
* * * *
Likewise St. Ambrose, (A. D. 380.) explaining what manner of
alteration is in the Bread, when in the Eucharist it becomes the Body
of Christ, saith, " Thou hadst indeed a being, but wert an old crea-
ture, but being now baptized or consecrated, thou art become a new
creature." The same change that happens to man in baptism,
happens to the Bread in the Sacrament : if the nature of man is
not substantially altered by the new birth, no more is the Bread
by consecration. Man becomes by baptism, not what nature made
him, but what grace new-makes him ; and the Bread becomes by
consecration, not what it was by nature, but what the blessing con-
secrates it to be. Fot nature made only a mere man, and made
only common bread ; but Regeneration, of a mere man, makes a
holy man, in whom Christ dwells spiritually ; and likewise the
Consecration of common Bread makes Mystic and Sacramental
Bread. Yet this change doth not destroy nature, but to nature
adds grace ; as is yet more plainly exprest by that holy Father in the
fore-cited place. " Perhaps thou wilt say," saith he, " this my
bread is common bread ; it is bread indeed before the blessing of
the Sacrament, but when it is consecrated it becomes the Body of
Christ. This we are therefore to declare, how can that which is
Bread be also the Body of Christ ? By Consecration. And Con-
secration is made by the words of our Lord, that the venerable
Sacrament may be perfected. You see how efficacious is the
Word of Christ. If there be then so great a power in the
Word of Christ to make the Bread and Wine to be what they were
not, how much greater is that power which still preserves them to
be what they were, and yet makes them to be what they were
not ? Therefore, that I may answer thee, it was not the Body of
Christ before the Consecration, but now after the Consecration,
it is the Body of Christ ; He said the word and it was done.
Thou thyself went before, but wert an old creature ; after thou hast
been consecrated in Baptism thou art become a new creature."
By these words St. Ambrose teacheth how we are to understand
that the Bread is the Body of Christ, to wit, by such a change
that the Bread and Wine do not cease to be what they were
as to their substance, (for then they should not be what they were,)
and yet by the blessing become what before they were not. For so
they are said to remain, (as indeed they do,) what they were by
nature, that yet they are changed by grace ; that is, they become
assured Sacraments of the Body and Blood of Christ, and by
that means certain pledges of our Justification and Redemption.
W*hat is there, can refute more expressly ^the dream of Transub-
stantiation ?
St. Chrysostom ( A. D. 390.) doth also clearly discard and reject this
carnal Trans ubstantiation and eating of Christ's Body, without
eating the Bread. *' Sacraments," saith he, " ought not to be con-
templated and considered carnally, but with the eyes of our souls,
that is, spiritually ; for such is the nature of mysteries ;" where
observe the opposition betwixt carnally and spiritually^ which ad-
mits of no plea or reply again. " As in Baptism the spiritual power
of Regeneration is given to the material water ; so also the imma-
terial gift of the Body and Blood of Christ is not received by any
sensible corporal action, but by the spiritual discernment of our
faith, and of our hearts and minds." Which is no more than
this, that sensible things are called by the name of those spiritual
things which they seal and signify. But he speaks more plainly
in his Epistle to Caesarius ; where he teacheth, that in this mystery
there is not in the bread a substantial, but a Sacramental change,
according to the which, the outward Elements take the name of
what they represent, and are changed in such a sort, that they
still retain their former natural substance. " The Bread," saith
he, " is made worthy to be honoured with the name of the Flesh
of Christ, by the consecration of the Priest, yet the Flesh retains
the proprieties of its incorruptible nature, as the Bread doth its
9
natural substance. Before the Bread be sanctified we call it
Bread ; but when it is consecrated by the divine grace, it deserves
to be called the Lord's Body, though the substance of the Bread
still remains." When Bellarmine could not answer this testimony
of that great Doctor, he thought it enough to deny, that this Epis-
tle is St. Chrysostom's ; but both he and Possevin do vainly con-
tend that it is not extant among the works of Chrysostom. For
besides that at Florence and elsewhere it was to be found among:
them, it is cited in the Collections against the Severians which are
in the version of Turrianus the Jesuit, in the 4th tome of Antiq^
Lectionum of Henry Canisius, and in the end of the book of Joh.
Damascenus against the Acephali.
* * * *
Which also hath been said by St. Austin ( A. D. 400.) above a thou-
sand times; but out of so many almost numberless places, I shall
choose only three, which are as the sum of all the rest. " You are
not to eat this Body which you see, nor drink this Blood which My
crucifiers shall shed ; I have left you a Sacrament which, spiritually
understood, will vivify you." Thus St. Austin, rehearsing the
words of Christ again ; " If Sacraments had not some resemblance
with those things whereof they are Sacraments, they could not be
Sacraments at all. From this resemblance they often take the
names of what they represent. Therefore as the Sacrament of
Christ's Body is in some sort His Body ; so the Sacrament of
Faith, is faith also." To the same sense is what he writes against
Maximinus the Arian. *' We mind in the Sacraments, not what
they are, but what they show ; for they are signs, which are one
thing, and signifies another." And in another place, speaking of
the Bread and Wine ; " Let no man look to what they are, but to
what they signify, for our Lord was pleased to say, * this is My
Body,' when He gave the sign of His Body.' "
* * * *
And the same kind of expressions were also used
by venerable Bede, our countryman, who lived in the eighth cen-
tury, in his Sermon i^pon the Epiphany ; of whom we also take
these two testimonies following; : " In the room of the Flesh and
Blood of the Lamb, Christ substituted the Sacrament of His
Body and Blood, in the figure of Bread and Wine." Also, " At
Supper He gave to His Disciples the figure of His holy Body and
Blood." These utterly destroy Transubstuntiation.
10
In the same century Charles the Great wrote an Epistle to our
Alcuinus, wherein we find these words. *' Christ at Supper
broke the Bread to His Disciples, and likewise gave them the Cup,
in figure of His Body and Blood, and so left to us this great
Sacrament for our benefit." If it was the figure of His Body, it
could not be the Body itself; indeed the Body of Christ is given
in the Eucharist, but to the faithful only, and that by means of the
Sacrament of the consecrated Bread.
But now, about the beginning of the ninth century, started up
Paschasius, a Monk of Corbie, who first, (as some say whose judg-
ment I follow not,) among the Latines, taught that Christ was
consubstantiated, or rather inclosed in the Bread, and corporally
united to it in the Sacrament ; for as yet there was no thoughts of
the Transubstantiation of Bread. But these new sorts of expres-
sions not agreeing with the Catholic doctrine, and the writings of
the ancient Fathers, had few or no abettors before the eleventh
century. And in the ninth, whereof we now treat, there were not
wanting learned men, (as Amalarius, Archdeacon of Triars ;
Rabanus, at first Abbot of Fulda, and afterwards Archbishop of
Ments ; John Erigena, an English Divine ; Waldfridus Strabo, a
German Abbot ; Ratramus or Bertraraus, first Priest of Corbie,
afterwards Abbot of Orbec in France ; and many more ;) who by
their writings opposed this new opinion of Paschasius, or of some
others rather, and delivered to posterity the Doctrine of the An-
cient Church. Yet we have something more to say concern-
ing Paschasius, whom BsUarmine and Sirmondus esteemed so
highly, that they were not ashamed to say, that he was the
first that had writ to the purpose concerning the Eucharist;
and that he had so explained the meaning of the Church,
that he had shown and opened the way to all them who treated
of that subject after him. Yet in that whole book of Pas-
chasius, there is nothing that favours the Transubstantiation of
the Bread, or its destruction or removal. Indeed, he asserts the
truth of the Body and Blood of Christ's being in the Eucharist,
which Protestants deny not; he denies that the consecrated
Bread is a bare figure, a representation void of truth, which Pro-
testants assert not. But he has many things repugnant to Tran-
substantiation, which, as I have said, the Church of Rome itself
had not yet quite found out. I shall mention a few of them.
'* Christ," suith he, " left us this Sacrament, a visible figure and
11
character of His Body and Blood, that by them our spirit might
the better embrace spiritual and invisible things, and be more fully
fed by faith." Again, " We must receive our spiritual Sacrament
with the mouth of the soul, and the taste of faith." Item, " Whilst
therein we savour nothing carnal, but we being spiritual, and un-
derstanding the whole spiritually, we remain in Christ." And a
little after, *' The Flesh and Blood of Christ are received spirit-
ually." And again, " To savour according to the Flesh, is death ;
and yet to receive spiritually the true Flesh of Christ, is life
eternal." Lastly, " The Flesh and Blood of Christ are not re-
ceived carnally, but spiritually."
* * * *
As for the opinion of Bertram, otherwise called Ratramnus, or
Ratramus, perhaps not rightly, it is known enough by that book
which the Emperor Charles the Bald, (who loved and honoured him,
as all good men did, for his great learning and piety,) commanded
him to write concerning the Body and Blood of our Lord. For
when men began to be disturbed at the book of Paschasius,
some saying one thing, and some another, the Emperor being
moved by their disputes propounded himself two questions to
Bertram. 1. Whether, what the faithful eat in the Church, be
made the Body and Blood of Christ in figure and in mystery.
2. Or whether that natural Body which was born of the Virgin
Mary, which suffered, died, and was buried, and now sitteth on
the right hand of God the Father, be itself daily received by the
mouth of the faithful in the mystery of the Sacrament. The
first of these Bertram resolved affirmatively, the second negatively ;
and said, that there was as great a difference betwixt those two
bodies, as betwixt the earnest and that whereof it is the earnest.
" It is evident," saith he, " that that Bread and Wine are figura-
tively the Body and Blood of CnRtST. According to the substance
of the Elements, they are after the Consecration what they were
before. For the Bread is not Christ substantially. If this mys-
tery be not done in a figure, it cannot well be called a mystery. The
Wine also which is made the Sacrament of the Blood of Christ
by the Consecration of the Priest, shews one thing by its out-
ward appearance, and contains another inwardly. For what is
there visible in its outside but only the substance of the Wine }
These things are changed, but not according to the material part,
and by this change they are not what they truly appear to be
12
but are something else besides what is their proper being ; for
they are made spiritually the Body and Blood of Christ ; not
that the Elements be two different things, but in one respect they
are, as they appear, Bread and Wine, and in another the Body
and Blood of Christ. Hence, according to the visible creature
they feed the body ; but according to the virtue of a more ex-
cellent substance they nourish and sanctify the souls of the faith-
ful." Then having brought many testimonies of holy Scripture and
the ancient Fathers to confirm this, he at last prevents that
calumny which the followers of Paschasius did then lay on the
orthodox, as though they had taught that bare signs, figures, and
shadows, and not the Body and Blood of Christ were given in
the Sacrament. *' Let it not be thought," saith he, " because we
say this, that therefore the Body and Blood of Christ are not
received in the mystery of the Sacrament, where faith apprehends
what it believeth, and not what the eyes see ; for this meat and
drink are spiritual, feed the soul spiritually, and entertain that life
whose fulness is eternal." For the question is not simply about
the real truth, or the thing signified being present, without which
it could not be a mystery, but about the false reality of things
subsisting in imaginary appearances, and about the carnal presence.
All this the Fathers of Trent, and the Romish Inquisitors
could not brook, and therefore they utterly condemned Bertram,
and put his book in the Catalogue of those that are forbidden.
CHAPTER VI.
Romish objections considered, as drawn from the writings of the
Fathers.
.... Let us see what props these new builders pretend to borrow
from Antiquity to uphold their castle in the air, Transuhstantiation.
They use indeed to scrape together many testimonies of the Faihers
of the first and middle age, whereby they would fain prove, that
those Fathers believed and taught the Transuhstantiation of the
Bread and Wine into the natural Body and Blood of Christ,
just as the Roman Church, at this day, doth teach and believe.
13
We will therefore briefly examine them, that it may yet more fully
appear that Antiquity and all Fathers did not in the least favour the
new tenet of Transubstantiation ; but that, that true doctrine
which I have set down in the beginning of this book, was constantly
owned and preserved in the Church of Christ.
Now, almost all that they produce out of the Fathers will be
conveniently reduced to certain head>^, that we may not be too
tediotis in answering each testimony by itself.
1. To the first head belong those that call the Eucharist the Body
and Blood of Christ. But 1 answer, those Fathers explain them-
selves in many places, and interpret those their expressions in such
a manner, that they must be understood in a mystic and spiritual
sense, in that Sacraments usually take the names of those things
they represent, because of that resemblance which they have with
them ; not by the reality of the thing, hut by the signification of
the mystery ; as we have been shown before out of St Austin and
others. For nobody can deny, but that the things that are seen are
signs and figures, and those that are not seen, the Body and Blood
of Christ. And that therefore the nature of this mystery is such,
that when we receive the Bread and Wine, we also together with
them receive at the same time the Body and Blood of Christ,
which, in the celebration of the holy Eucharist, are as truly given
as they are represented. Hence came into the Church this maimer
of speaking, ' The consecrated Bread is Christ's Body.'
2. We put in the second rank those places that say, that the Bishops
an 1 Priests make the Body of Christ with the sacred words of
their mouth, as St. Hierom speaks in his Epistle to Heliodorus, and
St. Ambrose, and others. To this I say, that at the prayer and
blessing of the Priest, the common bread is made Sacramental
Bread, which, when broken and eaten, is the Communion of the
Body of Christ, and therefore may well be called so, sacrament-
ally. For the Bread, (as I have often said before,) doth not only
represent the Body of our Lord, but also being received, we are truly
made partakers of that precious Body. For so saith St. Hierom ;
" The Body and Blood of Christ is made at the prayer of the
Priest ;" that is, the Element is so quahfied, that being received it
becomes the Communion of the Body and Blood of Christ,
which it could not without the preceding prayers. The Greeks
call this, " To prepare and to consecrate the Body of the Lord."
As St Chrysostom saith well ; " These are not the works of man's
14
power, but still the operation of Him, who made them in the last
Supper ; as for us, we are only Ministers, but He it is that sanctifies
and changeth them."
3. In the third place, to what is brought out of the Fathers, con-
cerning the conversion, change, transmutation, transfiguration, and
transelementation of the Bread and Wine in the Eucharist, (wherein
the Papists do greatly glory, boasting of the consent of Antiquity
with them,) I answer, that there is no such consequence. Transub-
stantiation being another species of change, the enumeration was not
full, for it doth not follow, that because there is a conversion, a
transmutation, a transelementation, there should be also a Tran-
substantiation ; which the Fathers never so much as mentioned.
For because this is a Sacrament, the change must be understood
to be sacramental also, whereby common Bread and Wine become
the Sacrament of the Body and Blood of Christ ; which could
not be, did not the substance of the Bread and Wine remain, for a
Sacrament consisteth of two parts, an earthly and a heavenly.
And so, because ordinary Bread is changed by consecration into a
Bread which is no more of common use, but appointed by divine
institution to be a sacramental sign, whereby is represented the
Body of Christ, in whom dwelleth the fulness of the Godhead
bodily, and being thereby dignified, having great excellencies
superadded, and so made what it was not before, it is therefore
said by some of the Fathers to be changed, to be made another
thing. And truly that change is great and supernatural, but yet
not substantial, not of a substance which substantially ceaseth to
be, into another substance which substantially beginneth to be, but
it is a change of state and condition which alters not the natural
properties of the Element. This is also confirmed by Scripture,
which usually describes and represents the conversion of men, and
the supernatural change of things, as though it were natural,
though it be not so. So those that are renewed by the Word,
and Spirit, and Faith of Christ, are said to be regenerated, con-
verted, and transformed, to put off the old man, and put on the
new man, and to be new creatures ; but they are not said to be-
come another substance, to be transubstantiated; for men thus
converted are still the same human body, and the same rational
soul as before, though in a far better state and condition, as every
Christian will acknowledge. Nay, the Fathers themselves used
those words. Transmutation, Transformation, Transelementation,
15
upon other occasions, when they speak of thingf5 whose substance
is neither lost nor changed.
* * * *
4. To the fourth head I refer what the Fathers say of our touching
and seeing the Body of Christ, and drinking His Blood in the
Sacrament ; and thereto I answer, that we deny not but that some
things emphatical, and even hyperbolical, have been said of the
Sacrament by Chrysostom, and some others ; and that those
things may easy lead unwary men into error. That was the an-
cient Fathers' care, as it is ours still, to instruct the people not to
look barely on the outward Elements, but in them to eye with
their minds the Body and Blood of Christ, and with their hearts
lift up to feed on that heavenly meat ; for all the benefit of a
Sacrament is lost, if we look no further than the Elements. Hence
it is that those holy men, the better to teach this lesson to their
hearers, and move their hearts more efficaciously, spake of the
signs as if they had been the thing signified, and like orators said
many things which will not bear a literal sense, nor a strict examen.
Such is this, of an uncertain author under the name of St. Cyprian;
*' We are close to the Cross, we suck the Blood, and we put our
tongues in the very wounds of our Redeemer, so that, both out-
wardly and inwardly we are made red thereby." Such is that of
St. Chrysostom ; " In the Sacrament the Blood is drawn out of
the side of Christ, the tongue is made bloody with that wonder-
ful Blood." Again, *' Thou seeth thy Lord sacrificed, and the
crowding multitude round about sprinkled with His Blood ; He
that sits above with the Father is at the same time in our
hands. Thou doth see and touch and eat Him. For I do not shew
thee either Angels or Archangels, but the Lord of them Himself."
Again ; "He incorporates us with Himself, as if we were but the
same thing. He makes us His Body indeed, and suffers us not
only to see, but even to touch, to eat Him, and to put our teeth in
His Flesh ; so that by that food which He gives us, we become
His Flesh." Such is that of St. Austin ; " Let us give thanks, not
only that we are made Christians, but also made Christ." Lastly,
such is that of Leo ; " In that mystical distribution, it is given
us to be made His Flesh." Certainly, if any man would wrangle
and take advantage of these, he might thereby maintain, as well
that we are transubstantiated into Christ, and Christ's Flesh
into the Bread, as that the Bread and Wine are transubstantiated
16
into His Body and Blood. But Protestants who scorn to play the
sophisters, interpret these and the like passages of the Fathers,
wilJi candour and ingenuity, (as it is most fitting they should.) For
the expressions of Preachers, which often have something of a
paradox, must not be taken according to that harsher sound where-
with they at first strike the auditor's ears. The Fathers spake not
of any transubstantiated bread, but of the mystical and consecrated,
when they used those sorts of expressions ; and that for these rea-
sons ; 1. That they might extol and amplify the dignity of this
mystery, which all true Christians acknowledge to be very great
and peerless. 2. That communicants might not rest in the out-
ward Elements, but seriously consider the thing represented,
whereof they are most certainly made partakers, if they be worthy
receivers. 3. And lastly, that they might approach so great a
mystery with the more zeal, reverence, and devotion. And that
those hyperbolic expressions are thus to be understood, the Fathers
themselves teach clearly enough, when they come to interpret
them.
5. Lastly, being the same holy Fathers who, (as the manner is to
discourse of Sacraments,) speak sometimes of the Bread and Wine
in the Lord's Supper, as if they were the very Body and Blood
of Christ, do also very often call them types, elements, signs,
the figure of the Body and Blood of Christ ; from hence it ap-
pears most manifestly, that they were of the Protestants, and not
of the Papists' opinion. For we can without prejudice to what
we believe of the Sacrament, use those former expressions which
the Papists believe, do most favour them, if they be understood, as
they ought to be, sacramentally. But the latter none can use, but
he must thereby overthrow the groundless doctrine of Transub-
stantiation ; these two, the Bread is transubstantiated into the Body,
and the Bread also is the type, the sign, the figure of the Body of
Christ, being wholly inconsistent. For it is impossible that a
thing that loseth its being should yet be the sign and represen-
tation of another ; neither can any thing be the type and the sign
of itself.
But if without admitting of a sacramental sense the words be
used too rigorously, nothing but this will follow ; that the Bread
and Wine are really and properly the very Body and Blood of
Christ, which they themselves disown, that hold Transubstan-
tiation. Therefore in this change, it is not a newness of sub-
17
stance, but of use and virtue that is produced ; which yet the
Fathers acknowledged with us, to be wonderful, supernatural, and
proper only to God's Omnipotency ; for that earthly and corrupti-
ble meat cannot become to us a spiritual and heavenly, the Com-
munion of the Body and Blood of Christ, without God's
especial power and operation. And whereas it is far above phi-
losophy and human reason, that Christ from Heaven, (where
alone He is locally,) should reach down to us the divine virtue of
His Flesh, so that we are made one body with Him ; therefore it
is as necessary as it is reasonable, that the Fathers should tell us,
that we ought with singleness of heart to believe the Son of God,
when He saith. This is My Body ; and that we ought not to
measure this high and holy mystery by our narrow conceptions,
or by the course of nature. For it is more acceptable to God
with an humble simplicity of faith to reverence and embrace the
words of Christ, than to wrest them violently to a strange and
improper sense, and with curiosity and presumption to determine
what exceeds the capacity of men and Angels.
CHAPTER VII.
History of the rise of the Romish Doctrine of Transuhstantiaticyn,
We have proved it before, that the leprosy of Transubstan-
tiation did not begin to spread over the body of the Church in a
thousand years after Christ. But at last the thousand years
being expired, and Satan loosed out of his prison, to go and'
deceive the nations, and compass the camp of the Saints about,
then, to the great damage of Christian peace and rehgion, they
began here and there to dispute against the clear, constant, and
universal consent of the Fathers, and to maintain the new-started
opinion. It is known to them that understand History, what
manner of times were then, and what were those Bishops who
then governed the Church of Rome ; Sylvester II. John XIX.
and XX. Sergius IV. Benedictus VIII. John XXI. Benedict IX.
Sylvester III. Gregory VI. Damasus II. Leo IX. Nicholas II.
A 2
18
Gregory VII. or Hildebrand ; wlio tore to pieces the Church of
Rome with grievous schisms, cruel wars, and great slaughters.
For the Roman Pontificate was come to that pass, that good men
being put by, they whose life and doctrine was pious being op-
pressed, none could obtain that dignity, but they that could bribe
best, and were most ambitious.
In that unhappy age the learned were at odds about the pre-
sence of the Body of Christ in the Sacrament ; some defending
the ancient doctrine of the Church, and some the new-sprung-
up opinion.
Fulbert, Bishop of Chartres, (A. D. 1010.) was tutor to Berenga-
rius, whom we shall soon have occasion to speak of, and his doctrine
was altogether conformable to that of the Primitive Church, as ap-
pears clearly out of his Epistle to Adeodatus, wherein he teacheth,
" That the mystery of faith in the Eucharist, is not to be looked
on with our bodily eyes, but with the eyes of our mind. For
what appears outwardly Bread and Wine, is made inwardly the
Body and Blood of Christ ; not that which is tasted with the
mouth, but that which is relished by the heart's affection.
" Therefore," saith he, " prepare the palate of thy faith, open the
throat of thy hope, and enlarge the bowels of thy charity, and
take that Bread of life which is the food of the inward man."
Again, " The perception of a divine taste proceeds from the faith
of the inward man, whilst by receiving the saving Sacrament,
Christ is received into the soul." All this is against those who
teach in too gross a manner, that Christ in this mystery enters
carnally the mouth and stomach of the receivers.
Fulbert was followed by Berengarius, his scholar. Archdeacon
of Angers in France, a man of great worth, by the holiness both
of his life and doctrine.
« ♦ * «
Berengarius stood up valiantly in defence of that doctrine which
170 years before, was delivered out of God's Word and the holy
Fathers, in France, by Bertram, and John Erigena, and by others
elsewhere, against those who taught that in the Eucharist neither
Bread nor Wine remained after the Consecration. Yet he did
not either believe or teach, (as many falsely and shamelessly have
imputed to him,) that nothing more is received in the Lord's
Supper, but bare signs only, or mere Bread and Wine ; but he
19
believed and openly profest, as St. Austin and other faithful Doctors
of the Church had taught out of God's "Word, that in this mys-
tery, the souls of the faithful are truly fed by the true Body and
Blood of Christ to life eternal. Nevertheless it was neither his
mind nor his doctrine, that the substance of the Bread and Wine
is reduced to nothing, or changed into the substance of the natural
Body of Christ ; or, (as some then would have had the Church
believe,) that Christ Himself comes down carnally from heaven.
Entire books he wrote upon this subject, but they have been wholly
supprest by his enemies, and now are not to be found. Yet what
we have of him in his greatest enemy Lanfrank, I here set down ;
" By the Consecration at the Altar the Bread and Wine are made
a Sacrament of Religion ; not to cease to be what they were, but
to be changed into something else, and to become what they were
not ;" agreeable to what St. Ambrose had taught. Again, " There
are two parts in the Sacrifice of the Church, (this is according to
St. Ireneeus,) the visible Sacrament, and the invisible thing of the
Sacrament; that is, the Body of Christ." Item, " The Bread
and Wine which are consecrated, remain in their substance, having
a resemblance with that whereof they are a Sacrament, for else
they could not be a Sacrament." Lastly, " Sacraments are visible
signs of divine things, but in them the invisible things are ho-
noured." All this agrees well with St. Austin, and other Fathers
above cited.
He did not therefore by this his doctrine exclude the Body of
Christ from the Sacrament, but in its right administration he
joined together the thing signified with the sacred sign ; and
taught that the Body of Christ was not eaten with the mouth in
a carnal way, but with the mind, and soul, and spirit. Neither
did Berengarius alone maintain this orthodox and ancient doctrine ;
for Sigibert, William of Malmesbury, Matthew Paris, and Matthew
of Westminster, make it certain, that almost all the French, Ita-
lians, and Enghsh of those times were of the same opinion ; and
that many things were said, writ, and disputed in its defence by
many men ; amongst whom was Bruno, then Bishop of the same
Church of Angers. Now this greatly displeaseth the Papal faction,
who took great care that those men's writings should not be
delivered to posterity, and now do write, that the doctrine of Beren-
garius, owned by the Fathers, and maintained by many famous
nations, skult only in some dark corner or other.
20
The first Pope who opposed himseU" to Berengarius was Leo the
Ninth, a plain man indeed, but too much led by Humbert and
Hildebrand. For as soon as he was desired, he pronounced sen-
tence of excommunication against Berengarius absent and unheard ;
and not long after he called a council of Verceil, wherein John
Erigena and Berengarius were condemned, upon this account, that
they should say, that the Bread and Wine in the Eucharist
are only bare signs ; which was far from their thoughts, and
further yet from their belief. This roaring therefore of the Lion
frightened not Berengarius ; nay, the Gallican Churches did also
oppose the Pope, and his Synod of Verceil, and defend with Beren-
garius the oppressed truth.
To Leo succeeded Pope Victor the Second, who seeing Beren-
garius could not be cast down and crushed by the fulminalions of
his predecessor, sent his legate Hildebrand into France, and called
another Council at Tours, where Berengarius being cited, did freely
appear, and whence he was freely dismissed, after he had given it
under his hand, that the Bread and Wine in the Sacrifice of the
Church, are not shadows and empty figures ; and that he held none
other but the common doctrine of the Church concerning the
Sacrament. For he did not alter his judgment, (as modern Papists
give out,) but he persisted to teach and maintain the same doctrine
as before, as Lanfrank complains of him.
Yet his enemies would not rest satisfied with this, but they ur-
ged Pope Nicholas the Second, who, (within a few months that
Stephen the Tenth sate,) succeeded Victor without the Emperor's
consent, to call a new Council at Rome against Berengarius. For,
that sensual manner of presence, by them devised, to the great dis-
honour of Christ, being rejected by Berengarius, and he teaching
as he did before, that the Body of Christ was not present in such
a sort, as that it might be at pleasure brought in and out, taken
into the stomach, cast on the ground, trod under foot, and bit or
devoured by any beasts, they falsely charged him as if he had de-
nied that it is present at all. An hundred and thirteen Bishops
came to the Council, to obey the Pope's Mandate ; Berengarius
came also. ** And, (as Sigonius and Leo Ostiensis say,) when
none present could withstand him, they sent for one Albericus, a
Monk of Mount Cassin, made Cardinal by Pope Stephen :" who
having asked seven days' time to answer in writing, brought at
last his scroll against Berengarius. The reasons and arjruments
21
used therein to convince his antagonist are not now extant, but
whatever they were, Berengarius was commanded presently with-
out any delay to recant, in that form prescribed and appointed by
Cardinal Humbert, which was thus : " I Berengarius, &c. assent
to the Holy Roman and Apostolic See, and with my heart and
mouth do profess, that 1 hold that faith concerning the Sacra-
ment of the Lord's Table which our Lord and venerable Pope
Nicholas, and this sacred Council, have determined and imposed
upon me by their evangelic and apostolic authority ; to wit, that
the Bread and Wine which are set on the Altar, are not after the
consecration only a sacrament, sign, and figure, but also the very
Body and Blood of our Lord Jesus Christ ; (thus far it is well
enough, but what follows is too horrid, and is disowned by the
Papists themselves ;) and that they (the Body and Blood) are
touched and broken with the hands of the Priests, and ground
with the teeth of the faithful, not sacramentally only, but in truth
and sensibly." This is the prescript of the Recantation imposed
on Berengarius, and by him at first rejected, but by imprisonment,
and threats, and fear of being put to death, at last extorted from
him.
This form of Recantation is to be found entire in Lanfrank,
Algerus, and Gratian ; yet the Glosser on Gratian, John Semeca
marks it with this note ; " Except you understand well the words
of Berengarius," (he should rather have said of Pope Nicholas, and
Cardinal Humbertus,) " you shall fall into a greater heresy than his
was, for he exceeded the truth, and spake hyperbohcally." And
so Richard de Mediavilla ; " Berengarius being accused, overshot
himself in his justification:" but the excess of his words should
be ascribed to those who prescribed and forced them upon him.
Yet in all this we hear nothing of Transubstantiation.
Berengarius at last escaped out of this danger, and conscious to
himself of having denied the truth, took heart again, and re-
futed in writing his own impious and absurd Recantation, and said,
" That by force it was extorted from him by the Church of Malig-
nants, the Council of Vanity." Lanfrank of Caen, at that time
head of a Monastery in France, afterwards Archbishop of Canter-
bury, and Guitmundus Aversanus answered him. And though it
is not to be doubted but that Berengarius, and those of his party,
writ and repUed again and again, yet so well did their adversaries
22
look to it, that nothing of theirs remains, save some citations in
Lanfrank. But it were to be wished that we had now the entire
works of Berengarius, who was a learned man, and a constant
follower of Antiquity ; for out of them we might know with more
certainty how things went, than we can out of what his profest
enemies liave said.
This sacramental debate ceased awhile because of the tumults
of war raised in Apulia and elsewhere by Pope Nicholas the Second ;
but it began again as soon as Hildebrand, called Gregory the
Seventh, came to the Papal chair. For Berengarius was cited again
to a new Council at Rome, " where some being of one opinion and
some another,*' (as it is in the acts of that Council, writ by those of
the Pope's faction,) his cause could not be so entirely oppressed
but that some Bishops were still found to uphold it. Nay, the
ringleader himself, Hildebrand, is said to have doubted, " whether
what we receive at the Lord's Table be indeed the Body of
Christ by a substantial conversion." But three months space
having been granted to Berengarius, and a fast appointed to. the Car-
dinals, " that God would shew by some sign from heaven, (which
yet He did not,) who was in the right, the Pope or Berengarius,
concerning the Body of the Lord ;" at last the business was
decided without any oracle from above, and a new form of retrac-
tion imposed on Berengarius, whereby he was henceforth forward
to confess, under pain of the Pope's high displeasure, " that the
mystic Bread," (first made magical and enchanting by Hildebrand,)
** is substantially turned into the true and proper Flesh of Christ ;"
which whether he ever did is not certain. For though Malmes-
bury tells us, " that he died in that Roman faith," yet there are
ancienter than he, who say, " that he never was converted from
his first opinion." And some relate, " that after this last con-
demnation having given over his studies, and given to the poor all
he had, he wrought with his own hands for his living." Other
things related of him by some slaves of the Roman See, deserves
no credit. These things happened, in the year 1079 ;
and soon after Berengarius died.
Berengarius being dead the orthodox and ancient doctrine of
the Lord's Supper which he maintained did not die with him ;
(as the Chronicus Cassinensis would have it ;) for it was still con-
stantly retained by St. Bernard, Abbot of Clairvaux, who lived
23
about the beginning of the twelfth century. In his discourse on
the LoRD*s Supper, he joins together the outward form of the
Sacrament, and the spiritual efficacy of it, as the shell and the
kerne], the sacred sign, and the thing signified ; the one he takes
out of the words of the Institution, and the other, out of Christ's
Sermon in the sixth of St. John. And in the same place explain-
ing, that Sacraments are not things absolute in themselves without
any relation, but mysteries, wherein by the gift of a visible sign,
an invisible and divine grace with the Body and Blood of Christ
is given, he saith, " That the visible sign is as a ring, which is
given not for itself or absolutely, but to invest and give possession
of an estate made over to one." Now, as no man can fancy
that the ring is substantially changed into the inheritance, whether
lands or houses, none also can say with truth, or without absur-
dity, that the Bread and Wme are substantially changed into the
Body and Blood of Christ. But in his Sermon on the Purifica-
tion, which none doubts to be his, he speaks yet more plainly ;
" The Body of Christ in the Sacrament is the food of the soul,
not of the belly, therefore we eat him not corporally : but in the
manner that Christ is meat, in the same manner we understand
that he is eaten." Also in his Sermon on St. Martin, which un-
doubtedly is his also ; " To this day," saith he, " the same flesh
is given to us, but spiritually, therefore not corporally." For the
truth of things spiritually present is certain also.
* ■* * *
The thirteenth century now follows ; wherein the world grow-
ing both older and worse, a great deal of trouble and confusion
there was about rehgion So that now there remained nothing
but to confirm the new tenet of Transubstantiation, and impose
it so peremptorily on the Christian world, that none might dare
so much as to hiss against it. This Pope Innocent the Third
bravely performed. He succeeding Celestin the Third at thirty
years of age, and marching stoutly in the footsteps of Hildebrand,
called a Council at Rome in St. John Lateran, and was the first
that ever presumed to make the new-devised Doctrine of Tran-
substantiation an Article of Faith necessary to salvation, and that
by his own mere authority.
* * :* *
In the fifteenth century the Council of Constance , (which by a
sacrilegious attempt took away the sacramental cup from the peo-
24
pie, and from the Priests when they do not officiate,) did wrong-
fully condemn Wiclif, who was already dead, because amongst
other things he had taught with the Ancients, " That the substance
of the Bread and Wine remains materially in the Sacrament of
the Altar ; and that in the same Sacrament, no accidents of Bread
and Wine remain without a substance.'* Which two assertions
are most true.
« « « «
By these any considering person may easily see, that Transub-
stantiation is a mere novelty ; nor warranted either by scripture
or antiquity ; invented about the middle of the twelfth century,
out of some misunderstood sayings of some of the Fathers ; con-
firmed by no ecclesiastical or Papal Decree before the year 1215,
afterwards received only here and there in the Roman Church ;
debated in the schools by many disputes ; liable to many very bad
consequences ; rejected, (for there was never those wanting that
opposed it,) by many great and pious men, until it was maintained
in the sacrilegious Council of Constance ; and at last in the year
1551, confirmed in the Council of Trent, by a few Latin Bishops,
slaves to the Roman See ; imposed upon all, under pain of an ana-
thema to be feared by none ; and so spread too far, by the tyran-
nical and most unjust command of the Pope. So that we have no
reason to embrace it, until it shall be demonstrated, that except
the substance of the Bread be changed into the very Body of
Christ, His words cannot possibly be true; nor His Body present.
Which will never be done.
OXFORD.
The Feast of the .Annunciation.
OC?* These Tracts may be had at Turrill's, No. 250, Regent
Street, at 3d, per sheet, l^d, the half sheet, and Id. per quarter
sheet.
W. KING, PRINTFH, ST. CI-EMKNl's, OXFOHD.
March 25, 1834.] r^d PopulumJ [No. 29. Price 2d.
CHRISTIAN LIBERTY;
OR,
WHY SHOULD WE BELONG TO THE CHURCH OF ENGLAND 1
BY A LAYMAy\
He that receiveth you, receiveth Me ; and he that receiveth Me, receiveth
Him that sent Me.
He that receiveth a prophet, in the name of a prophet, shall receive a pro-
phet's reward ; and he that receiveth a righteous man, in the name of a righteous
man, shall receive a righteous man's reward. Matth. x. 40, 41.
John Evans was walking along the lane between his own
house and the common, when just at the place where the lane
makes a turning, he suddenly met Dr. Spencer, the Rector of
his parish. John was not particularly pleased at thus meeting
his Pastor, for several reasons. He had formerly been a most
regular attendant at the parish church, from which he had lately
chosen to absent himself, with his family. Not that he stayed
away from idleness, or from any intentional disregard of the com-
mands of God ; he felt, as he imagined, the same reverence for
the Divine Will as ever ; it was, indeed, rather a mistaken zeal than
any thing else, which had led to his change of conduct. He had
been induced, one Sunday, by a friend who belonged to a dissent-
ing congregation, to go with him to the meeting-house ; and when
he was there, there was something in the energy of the preacher's
manner, in the vehement action by which his teaching was ac-
companied, and in his seeming earnestness in the holy cause of
God, which, as it was quite new to John, was particularly striking
to him. Compared with the fervour of this man, the quiet but
sound discourses of his Rector seemed spiritless and tame ; and
John came out of the meeting under the influence of such enthu-
siastic feelings, as led him to resolve to visit it again the first
opportunity. And thus he was led on to go again and again, till
at last he made up his mind to become a regular attendant there.
Thither he accordingly took his family, Sunday after Sunday ; and
deserted, of course, the old parish church, the venerable building
in which he and his had received the holy rite of Baptism, in which,
as each of them in turn outgrew their infancy, they had heard
for the first time the solemn sound of congregational prayer, and
in which those who had arrived at a proper age, had frequently
received, from Christ's authorized Ministers, the symbols of His
sacred Body and Blood.
It will be seen from what follows, that in making this change
upon such grounds as have been described, John Evans did not
understand that he was disobeying the God whom he was trying
to serve, and putting a slight upon that Saviour, whose disciple
he not only professed himself, but in good earnest desired to be.
Yet though he did not enter into this view of the matter ; though
he knew not that he had shown disrespect to Christ in His Mi-
nister; still he felt as though he had not been behaving with
perfect respect to the Doctor, whom he loved on his own account,
as he had indeed every reason to do. So what with his fear of a
rebuke on this ground ; (a rebuke which he dreaded the more
from the mildness of the language in which he knew that it would
be clothed ;) what with the irksomeness of having to avow opinions
which must be disagreeable to one whom he so highly respected ;
and moreover, the suspicion which he could not help feeling, that
in these new ways of his, so different from what he had been used
to revere, and so suddenly taken up, he might possibly be wrong ;
for all these various reasons, he met his Pastor with a downcast
and half-guilty look, very different from the open, honest smile
with which he had till then ever greeted the good Clergyman.
Dr. Spencer, however, took no notice of the difference. " Well,
John," said he, *' I am glad to see you. I was on my way to
have a little conversation with you, and should have been sorry to
have missed you."
John thought it best to be bold, and come out at once with his
defence of himself. " I believe, Sir," said he, ** that I can
guess what it is you were wishing to talk with me about. I have
taken a step which 1 fear, ... I know, . . . must be displeasing to you.
Sir. I trust however, that in exercising n)y Christian Liberty in
the choice of my spiritual teacher, and joining the meeting in-
stead of going to Church, I shall not seem to have acted from dis-
respect to you, Sir, who have so long been a good friend to me
and mine."
Dr. — By no means, John ; do not suppose either that I feel
personally offended by your conduct, or that I do not regard you
with feelings as friendly as ever. But, as to the Christian Liberty
you speak of, we perhaps understand that matter rather differently ;
and it was because I thought you were in some mistake about it,
that I was coming to see you to-day. I have missed yourself and
family for some Sundays past in Church, and understood you
had joined the meeting. Is not this the case?
John. — It is. Sir ; and, as t have already said, without the
slightest notion of showing you disrespect.
Dr. — Say no more about that, John ; I know you too well to
suspect you for a moment of such a feeling as that. Speak to me,
as to your sincere friend and well-wisher, in perfect candour ; and
do not fear that I shall be offended by any thing you say, while
vou tell me fairly your reasons for this change in your conduct.
J. — I am sure. Sir, that in the old Church I never heard any
thing from you but what was good ; and I never thought, till the
other day, that I could pray better in any other words than in
those of the Church Service. But there is something so fine in
the prayers without book, as they are offered at meeting, and
Dr. — And something perhaps in the manner and language of
the preacher, who preaches there without book also ? But let me
ask, had you no other reasons than these, and such as these,
for leaving the Church ?
J. — None, Sir, but such as these ; at least none that I am
aware of.
Dr. — You did not consider that either the Church Prayer-Book,
or my Sermons, taught doctrines contrary to the great truths re-
vealed in God's Word ?
J. — God forbid. Sir.
Dr. — You had then, perhaps, some such notion as this ; you
thought that in the Church you could pray well, but at meeting
you could pray rather better ?
J. — Just so, Sir.
Dr. — And you thought that you were doing God service, then,
by joining that worship which touched you most ?
J. — And surely. Sir, I was right in that thought, at least.
I^. — You would have been right, if God had not chosen a
Minister for you. In that case perhaps you might have used your
Christian Liberty, as you call it, and joined any congregation and
worship you pleased. But His having given a clear command
alters the case, and makes that which would otherwise have been
a matter of indifference, an act of disobedience and sin.
J. — But if I may be so bold as to ask. Sir, when did God give
this command, and where is it to be found ? I am not so ready
with the Bible as learned people, yet I know it in my own way. That
was the very thing I heard Mr. Tims, who preaches at the meet- .
ing, ask last Sunday. He said, " where is the Church of England
spoken of in the Bible ? name chapter and verse where we are bid
belong to it." And then he went on to say, that the new heart
is every thing ; and that we shall not be asked at the last day,
whether we were Churchmen or Dissenters, but what the state of
our heart is.
Dr. — We shall be asked at the last day, whether we have obeyed
God's commandments ; now, one of those commandments is, that
we should belong to the Church, as I will soon show you. But
first you shall tell me what has been your reason, till lately, for
going to Church.
J. — I was born of Church-going parents, and that made me a
regular Church-goer in my youth. And when I grew up, I always,
at least till the other day, thought that I had the best of reasons
for keeping regular to Church. In the first place, the Church was
the Law Church ; and that of itself would be a reason, even if
there were no other, for good subjects keeping to it ; and then,
I knew it had been in the country many, many years, whereas
all the meetings about are (so to say) of yesterday, and in one
sense upstarts. And then I had heard from you. Sir, that in
former limes it had Saints and Martyrs, such as were when our
Lord was on earth. And I thought it therefore far more likely to
be right, and had a stronger claim on me than any other religion ;
and especially since I was a pretty regular reader of my Bible,
and never found the teaching which I heard at Church different
from that which I thus picked up at home.
Dr. — All good reasons as far as they went ; but I see that I
was right in supposing the chief claim the Church has on sJl
Christians, is unknown to you. Our Church is sprung from that
very Church which Christ set up at Jerusalem when He came
upon earth ; and none of the sects have this great gift. It is a
branch of that Holy Church, which Christ promised to be with,
" even unto the end of the world." You must surely often have
met in the Bible with mention of " the Church :" what did you
suppose the word to mean ?
J. — I do not know, Sir, that I had any very clear idea what it
meant ; but I rather thought it meant all sincere Christians in all
parts of the world, to whatever Church or sect they might belong.
Dr. — Then it seems you did not understand the word *' Church"
to signify a body of men, bound by the same laws, acting together,
speaking the same thing, attending the same worship, reverencing
the same Pastors and Teachers, and receiving at their hands the
Sacraments which Christ has ordained. Yet it is quite certain
that this is what our Lord meant, when He spoke of His Church.
He meant a Church such as the Church of England. This will
be clear to you from Matth. xviii. 15, 16, 17. In these verses Christ
speaks of the Church ; in the last of them He bids His Disci-
ples regard any one who should in certain cases refuse to ** hear
the Church," as a heathen, and a publican ; as an opposer of His
authority, and an outcast from His sacred fold. Thus it appears
the Church He speaks of, is not a mere number of good people
scattered over the world, who may or may not have communion
with each other, (which was your notion of the word,) but one
public orderly body, consisting of Ministers and people, such as
the Church of England. To be sure the Church of England
happens to have wealth and honour, and that first Church had
not ; but this is but an accidental difference between them. If
the Church of England were to lose its wealth and honour, it
would not, could not cease to be a branch of the true Church.
For the true Church, and the Church of England, as a branch
of it, is founded on a rock, and against it the gates of hell will
never prevail ; as you may read, Matth. xvi. 18, 19.
J. — If you would kindly write down these texts for me, I will
turn them out of my own Bible, and think over them. There is
one thing, however. Sir, which comes into my mind to ask you.
Even supposing all Christians ought to join together in one, yet
they do not. There are a good many religions among us, and
how is a plain unlearned man like me to know which is the real
Church, spoken of in these passages ?
6
Dr. — The matter is not so difficult as you imagine, even to the
most unlearned. The true Church of Christ must possess, as I
will now show you, certain marks ; to which not even a pretence
is made by the numerous sects of Dissenters with which our
country, from different unfortunate circumstances, abounds. Let
me go back to the time when the Gospel was first preached, and
converts made by the Apostles. Many of these believers, we
find, acknowledged in the Apostles the authority which Christ
had given them over the flock, and were followers of them even
as they were of Christ, (1 Cor. xi. 1.) remembering them in all
things, and keeping the ordinances which they had delivered to
the congregation in each place ; and for this conduct the Corin-
thians received the inspired praise of St. Paul. (ibid. 2.) But
there were others, who called themselves Christians, who caused
divisions among the brethren, (1 Cor. ii. 18, 19.) forming parties
of their own, and setting at nought the Apostolical Authority. To
these St. Paul spoke in vain, when he said, " I beseech you,
brethren, by the name of our Lord Jesus Christ, that ye all
speak the same thing, and that there be no divisions among you ;
but that ye be perfectly joined together in the same mind, and in
the same judgment.'* (1 Cor. i. 10.) They slighted the Lord's
accredited Minister, and said that his bodily presence was weak,
and his speech contemptible. (2 Cor. x. 10.) Many of the sects
which these men formed, fell, as was to be expected, into follies and
heresies ; but even without reference to this fact, even if we sup-
pose them to have taught the great doctrines of Christianity with
the same purity as the Apostles did, could a reasonable man enter-
tain a moment's doubt, granting Christ had indeed founded a
Church on earth, which that Church was ; whether the name of
Church belonged to the company of Christians which obeyed His
Apostles ; or, on the other hand, to any one of the sects which
vilified and despised them ?
J. — Certainly not ; that is, there could be no doubt, as long as
the Apostles were alive, tliat the Christians whom they governed
must have made up the true visible Church of Christ.
Dr. — Sharply argued, John ; but you shall not escape from me,
notwithstanding. For at all events, is it not plain that there was
great number of sects then as now ? so that a man, who wished to
his duty, would have to look about him carefully, and would
in danger of doing wrong, if he joined the first body of so-call<
4
Christians, which he met with ? — a great number of sects, I repeat,
in spite of the Apostles being alive ; so that it is not the mere
circumstance of the Apostles being dead, which makes a search
necessary to find the true Church.
J. — I see what you would say, Sir.
Dr. — Now then to proceed. You are disposed to doubt, whe-
ther one Church was truer than another after the Apostles' death.
Surely is it not plain, that that Church would still be the true
one, which they had governed ? Now you will find, (Matt, xxviii.
19, 20.) that our Lord promised to be with His Apostles in their
character of teachers and baptizers of the nations, alway, even
unto the end of the world. What did He mean by that ?
J. — He could not mean that Peter, James, or John, or their
brethren, were to live for ever on earth ; for we know that they
are long since dead.
Dr. — Certainly not ; and we must therefore ascribe to His words
the only other meaning which they can reasonably bear. As He
could not have spoken of the persons of the Apostles, He must
have spoken of their offices. He must have meant that though
Peter, James, and John should be taken from the world, the true
Church should never be left without Apostles, but be guided by
their successors to the end of time.
John Evans had all this while been retracing with Dr. Spencer
the way he had lately come, and had now arrived at the door of
his own house. The good Clergyman thinking he had given him
matter enough to cast in his mind, took this as a fit moment to
break off the conversation, determining to resume it some early
day. He therefore merely went into his parishioner's house to
turn out for him the texts he had referred to, and then wished
him good evening.
The next Sunday John was at Church ; and after the Service
was over, he kept lingering in the path which led to the Dr.'s
house, in hopes of being overtaken by his Rector. He was not
disappointed. Dr. Spencer soon joined him, and the argument
between them was resumed.
J» — If, Sir, as you were saying, our Lord meant, that there
should be teachers and rulers of the Church, to stand in the place
of the Apostles after their death, how is it we hear nothing of these
successors, so to call them, in Scripture ?
8
Dr. — On the other hand I affirm, we hear a great deal about them
in Scripture, as you will agree with me. Surely you recollect the
Apostles solemnly laying their hands on others, or, as it is called,
ordaining them, to act as their assistants and fellows ; and this
they did, when Christians became too numerous for them to attend
to them all by themselves. Such a person was Timothy, whom
St. Paul thus consecrated by the putting on of his hands, (1 Tim. i.
6.) to bear rule over that branch of the Church which was estab-
lished at Ephesus in Asia ; Titus too, whom he left with authority
over the Church in the island of Crete, " to set in order the things
that were wanting ;" (Tit. i. 5.) and such Epaphroditus, whom he
sent to the Philippians as his " brother, and companion in labour,
and fellow-soldier, but their messenger,'* or Apostle, (Phil. ii. 25.)
Now in the absence of the Apostles, what do you suppose would
have been the conduct of all true Christians to these whom the
Apostles had appointed ?
J. — Of course they would have shown them all honour and
obedience, in order to show their respect for the Apostles them-
selves.
Dr. — Certainly ; as reverencing St. Paul, they would have at-
tended to his plain doctrine ; " Whether any do enquire of Titus,
he is my partner and fellow-helper concerning you ; or our bre-
thren (i. e. Luke and another sent to act jointly with Titus) be
enquired of, they are the Apostles of the Churches, and the glory
of Christ. Wherefore show ye to them and before the Churches,
the proof of your love, and of our boasting on your behalf."
(2 Cor. viii. 23, 24.) On the other hand, how do you think these
new Apostles would have been treated by those who shghted the
authority of St. Peter and St. Paul.
J. — Those who set at nought the Apostles themselves, would
also set at nought those who stood in their place.
Dr. — You see then, that had we lived in the days of the Apostles,
we should have had one plain test among others, for discovering
the true Church, in spite of all counterfeits of it. The true Church
was that Christian body, which was governed by men com.'
missioned by the Apostles ; and those who were perverse towards
St. Peter and St. Paul, would have been disobedient towards
them. But let us now go a step further. Do you suppose that
Timothy, for instance, ceased to be an Apostle, such as St. Paul
had made him, on the death of St. Paul ?
9
J. — I do not see why he should ; but I should like to know whe-
ther there is proof from Scripture that he did not.
Dr. — When St. Paul was just going to be put to death for the
sake of the Gospel, he writes thus to Timothy : " Preach the
Word ; be instant in season, out of season ; reprove, rebuke, ex-
hort with all long-suffering and doctrine Watch thou in all
things, endure affliction, do the work of an evangelist, make full
proof of thy ministry. For I am now ready to be offered, and
the time of my departure is at hand. I have fought a good fight,
I have finished my course." (2 Tim. iv. 2 — 7.)
J. — From these words it is certainly clear that St. Paul intended
Timothy, whom he had appointed to act as his brother and fellow-
labourer while he lived, to act as his successor when he should
be no more.
Dr. — And all true Christians, who had reverenced Timothy as
if really St. Paul, when that Apostle was removed from them for
a time by distance, would no less reverence him as such, when
the Apostle was removed once for all by death,
J. — They could do no less.
Dr. — It follows then, that even when the Apostles had all en-
tered into their rest, i. e. in the second age of the Gospel, we
might still have used the test I have given, to distinguish the
Church of Christ from sects falsely claiming that name. We
should have found the one set of Christians reverently sitting at
the feet of the successors of the Apostles ; all the others so-called,
openly rejecting their rightful authority.
J. — It is true ; ever while these successors of the Apostles lived,
all who professed to obey Christ, were bound to pay them, and
would have paid them, a reverence which the false sects would
not have paid ; so that in those times there would certainly have
been no difficulty in finding which was the Church, which it was
our duty to join.
Dr. — And when Timothy, Titus, or Epaphroditus, as exercising
the same full authority which had been exercised by St. Paul,
themselves appointed fellow-labourers and successors, committing,
as the Apostle had enjoined one of them to do, the things which
they had heard to faithful men who might be able to teach others
also ; (2 Tim. ii. 2.) would not these faithful men be reverenced
10
by all true Christians, for the very same reasons which led them
to reverence those who appointed them ?
J. — They would so, no doubt. As long as a direct line was
continued from the Apostles themselves onwards, all consistent
Christians must have paid them reverence. And such a succession
might have gone on for a long while, — an hundred years or more.
Dr.^ — What if it have now gone on for eighteen hundred years ?
What if, by the good providence of God, the line which began
with the Apostles Peter and Paul should have continued even to
this very day ? so that there are men who stand in the place
of the holy Saints and Martyrs of Scripture up to this very
hour, under the great and eternal Head of the Church ? You look
surprised, but such is the fact ; and if such persons do really
exist, and if we find one community of Christians acknowledging,
and obeying, and ruled by them, while every other body of pro-
fessing Christians in our island disclaims and rejects them, you will
see that this test will enable the most simple-minded and unlearned
person to discriminate between the true Church of Christ and the
unauthorized sects which call themselves Christ's followers now,
almost as clearly as he could, had He lived in the days of the
Apostles themselves.
J. — Yes ; the body of Christians, which reverences and is guided
by the successors of the Apostles must be the true Church of
Christ. But who are these successors of the Apostles in our
country ? though, to be sure, I think I know that answer you will
give me.
Dr. — The Bishops of the Church of England are they. There is
not one of them who cannot trace his right to guide and govern
Christ's Church, and to ordain its Ministers, through a long line
of predecessors, up to the favoured persons who were consecrated
by the laying on of the holy hands of St. Peter and of St. Paul.
This is a fact which dissenters from the Church of England do
not, and cannot, deny : nor do they profess that the authority of
those, whom they call their ministers, to teach and to administer
the Sacraments, rests at all on such grounds as these.
J. — l understand you. Sir ; but I have one remark to make, if
you will please to hear it. Bishops do not work miracles, as the
Ajjostles did ; nor can you mean that we are to look upon their
11
teachino- and writings now, as dictated by immediate inspiration,
and consequently infallible, like the New Testament. How then
are they Successors of the Apostles ?
Dr. — You are bringing me to a large subject, John ; which we
will discuss some other time, not on a Sunday evening, when you
have your young ones at home, waiting to say their verses to you ;
and I had rather rest than argue after the Services of the day.
We will have some further talk, when occasion offers ; meanwhile,
in answer to your enquiry, I will but bid you compare John xx.
with Acts ii. The miraculous gifts were sent down upon the
Apostles on the day of Pentecost ; but the commission to preachy
teach, and ordain, were given, quite independently of all such
extraordinary endowments, before our Saviour ascended into
heaven. One word at parting. — You have had a good education ;
your mind has been opened to enter into arguments, to see ob-
jections, and answer questions ; your understanding has been
sharpened. This is a talent which may be used rightly, or ab-
used ; to the unwary all gifts are temptations. As riches betray
men into selfishness and an evil security ; so does a sharp wit
tend to make them self-confident, arrogant, and irreverent. Look
at the advantages which God has given you, not as a cause of
boasting and self-gratification, but seriously and anxiously, as a
treasure of which you are steward for Gop, and concerning which
you must one day give account to Him.
OXFORD.
The Feast of the Annunciation,
^ These Tracts may be had at TuRRiLL'Sy ^"o. 250, Regent
Street, at 2d. per sheet, l^d. the half sheet, and Id. per quarter
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BY A I.AYMAN.
{Continued. J
He that receivoth you, receiveth Me; and he that receiveth Me, receiveth
Him that sent Me.
He that receiveth a prophet, in the name of a prophet, shall receive a pro-
phet's reward ; and he that receiveth a righteous man, in the name of a righteous
man, shall receive a righteous man's reward. Matth. x. 40, 41.
John Evans did not fail to look out in his Bible the texts
to which Dr. Spencer had referred him ; and he saw clearly that
the miraculous powers with which it pleased God to endue the
Apostles, were by no means necessarily connected with the com-
mission which those Apostles had previously received from our
Lord ; the commission, we mean, to teach and baptize all nations.
John was seen again on the next Sunday, at his accustomed place
in church. The Dr. preached from the text, Mark xvi. 17, 18;
" And these signs shall follow them that believe : in My name shall
they cast out devils ; they shall speak with new tongues ; they
shall take up serpents ; and if they drink any deadly thing, it shall
not hurt them ; they shall lay hands on the sick, and they shall
recover."
He pointed out to his congregation the beautiful regularity which
pervades the works of God ; the settled laws, the established order,
with which our Maker guides the course of things around us ; the
certainty with which the stars rise and set, the moon waxes and
wanes, the flower follows the bud, and the seed the flower. He
reminded his hearers how truly, from the times of the Hood, God*s
promise has been fulfilled ; and seed time and harvest, cold and
heat, summer and winter, day and night, have not ceased. (Gen.
viii. 8.) " And surely," said he, " we see in these things the
proofs that God is a God of order ; that He would not lightly or
without important reasons change the system which He has esta-
blished, the laws which He has framed. If then we were to hear
that the Almighty had on a certain occasion broken through
these laws, and violated by miracles the established order of na-
2
ture, we should have the strongest reasons to suppose, 1st, that
He had only done so, in order to accomplish something which
could not conceivably have been accomplished without such inter-
positions ; and 2ndly. that He would discontinue these interpositions
as soon as they became no longer necessary.
" Now both these conclusions," continued the Doctor, " we
find to agree alike with the Bible and with the recorded history of
mankind. It was necessary that the doctrines of Christianity
should be known to be the infallible truth of God ; that what the
Apostles said or wrote on the subject should be received as the
words of God Himself speaking to mankind. Now this authority,
as far as we can see, can be given to mortal man only by God's
visibly interfering in his support ; and such interferences are what
we call miracles. We see then, that for the establishment in the
world of Christianity, and of the authority of those sacred books
which form the New Testament, miracles were necessary ; and we
find from Scripture, that miracles were then vouchsafed. But
when the interference had been fully proved, when evidence of it
could be handed down by ordinary means to following gener-
ations ; and when no more divine truth was to be revealed, miracles
were needed no longer ; and the history of the world informs us,
that they have ceased for seventeen hundred years."
And while the Dr., in conclusion, pointed out on the one hand
the folly of expecting a recurrence of such marvels in our own
days, an expectation which amounts to an acknowledgement that
Christianity is as yet imperfect, and that we are to look for a more
complete revelation ; he dwelt with much earnestness on the danger
of imagining that God's peculiar protection of Christianity, God's
peculiar inward gifts to believers ceased with the cessation of the
outward signs and wonders which at first accompanied the reve-
lation of His Word.
John listened with great attention ; and, when the Service was
over, he thought long and deeply upon what had been said. He
looked out also the different texts which the Dr. had mentioned in
his Sermon ; and in so doing, he came to one which rather puzzled
him. It was, John xiv. 16. '* It is strange," said he to himself;
" our Lord promised that the Comforter whom He would send
should abide with His followers for ever ; I really do not see why
this promise should be given, if the greatest and most striking
gifts which that Comforter was to bestow, were to cease at the
end of one, or at most of two generations."
That evening, as he was strolling in the fine summer twilight
along the banks of the river, he met the Dr., who had walked that
way to enjoy the fineness of the season, and to refresh himself
after the holy labours of the day. He told him his difficulty,
nearly in the words in which we have expressed it; and the Dr.,
smiling good naturedly, thus replied.
Dr. — Are you quite sure, John, that you have stated your case
aright ? Is it perfectly certain that miraculous powers were the
greatest gifts which the Eternal Spirit was commissioned to be-
stow upon mankind ?
j._It certainly appeared to me that they were ; such marked,
such striking instances of God's favour were surely greater boons
than any thing else which we can conceive to be given to mortals
in this present life. I think, Sir, that I have heard you yourself
call these gifts of the Spirit, as opposed to others, His extraordi-
nary gifts.
Dr. — You may very probably have heard me so call them ; but
" extraordinary" only means " unusual;" and it does not always
follow that what is unusual is more important than what is of
frequent occurrence. But tell me, John, in the case in which one
thing is done in order to prepare for the doing of some other
thing, which is the most important of the two ? the first of these
things or the last ; the means or the end ?
J. — The end, of course, is more important than the means ; n©
man would venture to call the scaffolding which is raised that the
house may be built, more important than the house itself.
Dr. — Now think a moment, John, before you answer me ; why
were the miraculous powers bestowed on the Apostles ?
J. — To make men believers in Christ.
Dr. — To prepare the way, that is, for their receiving those
inward gifts of the Spirit in which true believers now participate
as fully as those who lived in the days of the Apostles.
J. — I see. Sir ; the extraordinary gifts might be compared to the
scaffolding, the ordinary ones to the house.
Dr. — Exactly so, John ; marvellous and striking as were the
signs and wonders of the Apostolic age, we should ever recollect
that they were not greater gifts, or even gifts so great as those
inward ones which are our evangelical inheritance, as well as that
of the Primitive Christians. When the doctrine of the Holy
Ghost, and of His inward influence, was new to the world, it
pleased God to confirm it, and to show that the influence was
real, by permitting, in some cases, those on whom it descended to
perform works which they could not have done, had not God been
with them. Thus the real importance, even then, of these mira-
culous gifts consisted in their bearing witness to the inward and
unseen ones which God still showers upon His Church.
J. — And which we dare not suppose to have ceased merely be-
cause the outward signs of them did, when God Himself had
promised that they should last for ever.
Dr. — Well ; the promise of support to the Apostles, in the per-
formance of their Ministerial duties, was equally perpetual ; Christ
was to be with them, we have seen, as the teachers and baptizers of
all nations, " alway,even unto the end of the world." The reality
of their powers, and, among others, of their power of conferring
the Holy Ghost on others, was attested at first by miracles.
(Acts viii. 17, IS.), But we have no more reason for supposing
that the true powers of the Ministry ceased with the outward signs,
in the case of the Apostles, than we have for supposing, in the
case just mentioned of the gifts of common believers, that from
the moment miracles were no longer vouchsafed, the Holy Spirit
withdrew Himself from the guidance of the Church for ever. That
God has bestowed Apostolic gifts upon Apostles, and the re-
generating influences of His Holy Ghost upon other believers,
we know from the recorded testimony of those who witnessed the
miracles by which the reality of those gifts and influences was at
first established. That those gifts and influences will be alike
perpetual in the Church, we are bound to believe upon the solemn
word of Him who gave them.
J. — Miracles, then, performed in one age, and handed down by
history to others, form the standing proofs of the reality of those
gifts which were given to the Church for ever ; and one of those
gifts was undoubtedly the Apostolic power ; which we must be-
lieve, upon this evidence, to be still existing.
Dr. — Exactly so ; and infallibility of doctrine, itself a miracle,
ceased with miracles in general. We cannot see any reason for
the continuance of such a gift to the successors of the Apostles,
when the Apostles themselves have recorded all things necessary
to salvation in those sacred Scriptures which have come down to
our times, and to which we can all refer. Nor have we the slightest
ground for doubting the permanence of those Apostolic privileges
which were of perpetual necessity, merely because a miraculous
gift, evidently no longer necessary, has been discontinued.
J.— This, Sir, 1 understand ; but there is one dilHculty which
occurs to me. xVs the rulers of the true Church are no longer in-
fallible, what is to prevent their all falling together into error, and
thus leading astray the whole Church committed to their care ?
Dr.— We may infer from Christ's promise already mentioned,
that this will never happen to the whole Church at once ; that
some true Apostles will be found on earth in every age, until that
last period of the world's history, which shall witness His coming.
But that with regard to particular branches of His Church this
may happen, and has happened, is a melancholy truth. There is
one simple test, however, by which we may at once assure our-
selves that the Church of England has not so fallen away, or, as
it is called, apostatized from the faith of her Lord and Master.
J. — And what is that, Sir ?
Dr. — As the eternal truth of God is contained in His revealed
word, the Bible ; no Church, whatever may be the errors of its
individual members, can be said, as a Church, to have fallen away,
and consequently to have lost her claim to the obedience of
Christ's true disciples, while she still reverences that Bible ; —
while she puts it into the hand of each of her followers, and bids
him read it, and seek there and there only the proofs of the doc-
trine which she inculcates ; and while she declares, as the Church
of England does in her 6th Article, that " Holy Scripture con-
taineth all things necessary to salvation ; so that whatsoever is
not read therein, nor may be proved thereby, is not to be re-
quired of any man that it should be believed as an article of the
Faith, or be thought requisite or necessary to salvation."
J. — Then according to you. Sir, the Church of England is not
only the true, but the original Church of Christ established in
this kingdom. — Now Sam Jones, the Catholic, who attends the
Popish Chapel in the next parish, tells me that his is the original
Church, and that the Church of England is a new one.
Dr. — That which is trdy the Catholic Church, is indeed the
oldest ; but though we in a common way call the Papists, or fol-
lowers of the Pope, Catholics, yet it is we who are the true
Catholics ; for the term only means members of Christ's uni-
versal Church. The history of the Papists is this. Many centuries
ago, strange and corrupt notions and practices prevailed in many
of the churches in Europe. Among others, people thought that
the Pope or Bishop of, Rome was gifted with authority from Heaven
to conlroul all the branches of the Church on earth, and that his
word was to be of more weight than even the Holy Scriptures
themselves. But about three hundred years ago, the Bishops of
the Church of England saw these errors in their true light ; they
saw that the Pope's authority was no: founded on Scripture, and
they consequently refused to acknowledge it, while they at the
same time corrected, upon scriptural principles, the other errors
and evil practices which I have alluded to. These changes did
not make the Church of England a new church, nor prevent that
body which was Christ's true and original Church before, from
being Christ's true and original Church still. Some Bishops
of that day, it is true, disapproved of these changes, and refused
to accede to them ; but as, when they died, they providentially
appointed no successors, there has never since been any real
ground for doubt which was the true Church of Christ in this
favoured land. The Bishops of the Church of England, and they
only, are the representatives by succession of those who, more than
a thousand years ago, planted the Gospel on our shores*.
J. — But there are persons whom the Papists call their Bishops —
whence do they come ?
Dr. — They derive what they call their right from their appoint-
ment by foreign Bishops in an unauthorized manner. The Pope
and his followers would by no means acknowledge the changes
which had taken place in England ; they declared that our Church
had apostatized from the faith, and refused to communicate with
us, till we should return to all our ancient errors. They have since,
upon the alleged ground that our Hne of Bishops was extinct, given
commission from time to time to different persons to exercise
episcopal authority here ; but as the ground was false, the com-
mission was of course void. We acknowledge the Pope and his
Bishops in foreign countries to be, by station, ministers of the
Church, though we admit and lament the fact, that they have led
the branches of it over which they preside into apostasy and
shame ; yet we feel that in sending their representatives hither,
to act in defiance of the Church already estabhshed, they are
exceeding the limits of their authority. We feel that God, who
is not the author of confusion, but of peace, in all churches of the
♦ In the same manner it may be shown, llial the established Church of lie-
land alone represents that (jhurch which the labours of ^t Patiick, in the filth
century, planted in the island. Those who preside over the Romanists have
received consecration from Rome at a very recent period. And the corruptions
which prevail in their religion, and which distinguish it from ours, became pre-
valent lone; after I he Saint's death. Our doctrines, therefore, approach more
nearly to his than theirs do ; and our Church is tho true and original Church
of (JunisT in Ireland, in every sense wliich the words will bear.
saints, (1 Cor. xiv. 33.) cannot sanction the intrusion of one Bishop,
however duly consecrated, into the See of another, with a view
to the usurpation of his name and oftice, and to the organizing
a systematic opposition to his authority. We are compelled there-
fore to regard those who are ordained, as Popish Priests are, by
these intruding Bishops, as unauthorized and schismatical ministers
of religion, and as violators, like the other dissenters around them,
of the laws of Christ's Church, and of the unity of His fold.
J. — I thank you, Sir, for giving me so good an answer to Sam
M hen next I meet him. And I thank you too, deeply and sincerely
do I thank you, for teaching me the nature of one great branch
of Christian duty which I never understood before. I seem now
to see that there is a sin of which a Christiam may be guilty, of
which I never before thought; the sin, I mean, of refusing obedi-
ence to the command of our Redeemer to hear His Apostles ;
to demean ourselves as dutiful members of the Church which
those holy persons founded, and over which He Himself, invisibly,
presides ; a sin, of which they are deeply guilty who separate
themselves from that Church altogether, and join one or other
of the many sects which reject her authority. Pray, Sir, by what
name is such a sin properly called ?
Dr. — It is called ** schism," from a Greek word signifying
" division." A man may forfeit the privileges enjoyed by him as
a member of Christ's Church in two ways : — either on account of
" heresy," of his adopting opinions opposed to the great truths of
the Word of God ; or through schism, through a disregard of
Church authority, and a notion that so long as his doctrine is
pure, he may join what sect he pleases, or even set up one for
himself. The exercise of such a privilege I have heard some
people call " Christian Liberty."
J. -(smibng.) — I understand you, Sir ; but you shall hear me use
the word in this improper sense no more. The true liberty, where-
with Christ has made as free, is theirs alone, who, in reverencing
His ministers, walk in the way of His commandments. Admitting,
as I now do, the force of what you have said ; convinced, as I
now am, that the Church of England is the Apostohc Church of
Christ, established by our Lord Himself, I cannot but see that
their sin is indeed great, who wilfully reject and despise it.
Dr. — Such persons would do well to consider our Saviour's
words to those Ministers whose successors they slight. ** He that
despiseth you, despiseth Me ; and he that despiseth Me, despiseth
Him that sent me." fLuke x. 16.)
J. — They would indeed, Sir ; and I thank God that you have
shown me the meaning of this text before I had completely sepa-
rated myself from the Church to which my Saviour has com-
manded me to belong. God knows, I meant to do no such thing
when first my curiosity led me to the meeting.
Dr. — I know it, John ; but let this show you the danger of
making the first step, of yielding to the first temptation. Curiosity
led you to a place, to which, if you understood your duty, you
had no business to go ; you were pleased, and tempted to repeat
your visit, and might soon have been led to unite yourself entirely
to that unauthorized congregation ; in defiance, as I have now
shown you, of the solemnly declared will of the Almighty.
J. — Well, Sir ; I will, by God's blessing, keep myself from
such temptations for the future. I trust that on each succeeding
Sunday, while life and health are spared me, I shall be found in
my old accustomed seat at Church, and kneel in the sacred spot
where my forefathers knelt before me ; and God grant that no
temptation may ever again lead me astray, or induce me to sepa-
rate from the holy Church of my Redeemer.
Dr. — It gives me, John, the sincerest pleasure to hear you
express such sentiments as these. One good effect will, through
God's grace, result even from this your temporary wandering
from the fold. You will now know better than you did what we
mean when in the words of our Liturgy we pray for " the good
estate of the Catholic Church ;" and you will be enabled, I trust,
to join more fully than heretofore in the beautiful prayer, *♦ that
it may be so guided and governed by God's good Spirit, that
all who profess and call themselves Christians may be led into the
way of truth, and hold the faith in unity of spirit, in the bond of
peace, and in righteousness of life."
J. — I hope, Sir, that I shall ; I hope that I shall ever feel duly
thankful for the blessing of being called into Christ's Church,
thus happily established among us ; and I trust that when in the
name of the congregation you put up the prayer for protection
against " false doctrine, heresy, and schism,^'' my heart and soul may
accompany my lips in the response, — ** Good Lord, deliver us 1"
oxford.
Tlie Feast of the Annunciation.
& These Tracts may he had at Messrs, Rivingtons\
Waterloo Place, London,
KING, PRINTFR, 8T. CI.F.MFNt's, OXFORD.
iVo. 31.] (AdClenm.) [Pnce \d,
TRACTS FOR THE TIMES.
THE REFORMED CHURCH.
All the people shouted with a great shout, when they praised the Lord,
because the foundation of the House of the Lord was laid. But many of the
Priests and Levites, and chief of the fathers, who were ancient men that had
seen the first House, when the foundation of this House was laid before their
eyes, wept with a loud voice. — Ezra iii. 11, 12.
Some remarks may, perhaps, be profitably made on the following
well known lines in Herbert's Church Militant, in which the text
above quoted is applied to our own period :
The second Temple could not reach the first,
And the late Reformation never durst
Compare with ancient times and purer years,
But in the Jews and us, deserveth tears.
Nay, it shall every year decrease and fade.
Till such a darkness shall the world invade
At Christ's last coming, as His first did find;
Yet must their proportions be assigned
To these dimiiushings, as is between
The spacious world and Jewry to be seen.
Surely there is a close analogy between the state of the Jews
after the captivity, and our own ; and, if so, a clear understand-
ing and acknowledgment of it will tend to teach us our own place,
and suggest to us our prospects.
1. It is scarcely necessary to notice the general correspondence
between the fortunes of the two Churches. Both Jews and
'Christians *' left their first love," mixed with the world, were
brought under the power of their enemies, went into captivity,
and at length, through God's mercy, were brought back again from
Babylon. Ezra and Nehemiah are the forerunners of our Rid-
leys and Lauds ; Sanballat and Geshem of the disturbers of our
Israel. Samaria has set up its rival temple among us.
2. The second Temple lacked the peculiar treasures of the
Temple of Solomon, the Prince of Peace ; such as the Ark, the
visible glory of God, the tables of the Covenant, Aaron's rod, the
manna, the oracle. In like manner the Christian Church was, in
the beginning, set up in unity ; unity of doctrine, or truths unity
of discipline, or Catholicism^ unity of heart, or charity. In spite
of the heresies which then disturbed the repose of Christians,
consider the evidences which present themselves in ecclesiastical
TRACTS FOR THE TIMES.
history of their firm endurance of persecution, their tender
regard for the memhers of Christ, however widely removed by
place and language, their self-denying liberality in supplying their
wants, the close correspondence of all parts of the body Catholic,
as though it were but one family, their profound reverential spirit
towards sacred things, the majesty of their religious services, and
the noble strictness of their life and conversation. Here we see
the " Rod" of the Priesthood, budding forth with fresh life ; the
" Manna" of the Christian ordinances uncorrupted ; the " Oracle"
of Tradition fresh from the breasts of the Apostles ; the " Law,"
written in its purity on " the fleshly tables of the heart ;" the
" Shechinah," which a multitude of Martyrs, Saints, Confessors,
and gifted Teachers, poured throughout the Temple. But where
is our unity now ? our ministrations of self-denying love ? our
prodigality of pious and charitable works? our resolute resistance
of evil ? We are reformed ; we have come out of Babylon, and
have rebuilt our Church ; but it is Ichabod ; *' the glory is de-
parted from Israel."
3. The Jewish polity was, on its restoration, so secularized,
that the vestiges of a Theocracy scarcely remained in the eyes of
any but attentive believers. That it really existed as before, is
plain from the prophetic gift possessed by Caiaphas, wicked man
as he was. Consider the anomaly of the political relation of the
Jews towards the Ptolemies and Seleucidae, their alliance with
Rome, their dispersion over the Roman Empire, their disuse of
certain of the Mosaic ordinances, the cruelties and blasphemies of
/ Antiochus, the reign of Herod, and his virtual re-building of the
I Temple, a remarkable omen as regards ourselves. Turn to the
restored Christian Church, and reflect upon the perplexed ques-
tions concerning the union of Church and State, to which the
politics of the last three centuries have given rise ; the tyrannical
encroachments of the civil power at various eras ; the profanations
at the time of the Great Rebellion ; the deliberate impiety of the
French Revolution ; and the present apparent breaking up of
Ecclesiastical Polity every where, the innumerable schisms, the
mixture of men of different creeds and sects, and the contempt
poured upon any show of Apostolical zeal.
4. Consider the following passages from the Prophets, after
the Captivity, and see if they do not apply to present times.
TRACTS FOR THE TIMES.
Hagg. i. 4 — 10. *' Is it time for you, O ye, to dwell in your
ceiled houses, and this house lie waste? Now therefore thus
saith the Lord of Hosts, Consider your ways. Ye have soivn
much, and bring in little ; ye eat, but ye have not enough ; ye
drink, but ye are not filled with drink ; ye clothe you, but there
is none warm ; and he that earneth wages, earneth wages to put
it into a bag with holes," &c.
Mai. i. 6 — 13. " A son honoureth his father, and a servant his
master ; if then I be a Father, where is Mine honour ? and if I
be a Master, where is My fear ? .... Ye say, The table of the Lord
is polluted, and the fruit thereof, even His meat, contemptible.
Ye say also. Behold what a weariness is it, . . . and ye brought
that which was torn, and the lame, and the sick ; thus ye brought
an offering ; should I accept this of your hands, saith the Lord ?"
Mai. ii. 1 — 9. " And now, O ye Priests, this commandment is
for you . . . And ye shall know that I have sent this commandment
unto you, that My covenant might be with Levi, saith the Lord
of Hosts. My covenant was with him of life and peace, and I
gave them to him, for the fear wherewith he feared Me, and was
afraid before My Name. The Law of Truth was in his mouth,
and iniquity was not found in his lips ; he walked with Me in
peace and equity, and did turn many away from iniquity. For
the Priest's lips should keep knowledge, and they shall seek the
Law at his mouth ; for he is the messenger of the Lord of Hosts.
But ye are departed out of the way; ye have caused many to
stumble at the Law ; ye have corrupted the covenant of Levi,
saith the Lord of Hosts. Therefore have I also made you con-
temptible and base before all the people.'' Does not the history
of the times of Hoadley and such as he, and our present trials
throw light upon the parallel ?
Mai. iii. 8, 9. " Will a man rob God ? yet ye have robbed
Me ; but ye say. Wherein have we robbed Thee ? in tithes and
offerings. Ye are cursed with a curse ; for ye have robbed Me,
even this whole nation."
5. It is remarkable that, while the reinstated Jewish Church
was so deficient in zeal, piety, and consistent obedience, and was
punished by failure and disorganization ; yet it never fell into
those gross and flagrant offences, which were the opprobrium of
its earlier period. // was clear of the sin of idolatry.
TRACTS FOR THE TIMES.
6. Moreover consider the parties, unknown to the era of the
Theocracy, which divided the Church after the captivity ; the
Pharisees, Sadducees, and the rest ; the necessary consequence of
a relaxation of the original principle of national union. The case
is the same in this day ; as if the Church were already dead, new
forms of organization, multiplied varieties of life and action, show
themselves within her.
7. Lastly. The following texts suggest hope to all true Chris-
tians. (Hag. ii. 5 — 9.) According to the rvord that I covenanted
with you, when ye came out of Egypt, so My Spirit remaineth
AMONG YOU : fear ye not." He will be with us even in this base
and grovelling age, as with St. Paul, St. Cyprian, and St. Atha-
nasius.
" Thou wilt ; for Thou art Israel's God ;
And thine unwearied arm
Is ready yet with Moses' rod," &c.
" The glory of this latter house shall be greater than of
THE FORMER, saith the Lord of Hosts."
Strange it now seems before the event, how the Church should
close both with glory and yet in unbelief ; yet surely, as in the
history of Jerusalem, so now both predictions will be at once ful-
filled. (Mai. iv. 1, 2.) " The day cometh that shall burn as an
oven, and all the proud, yea, and all who do wickedly, shall be
stubble : but unlo you that fear My name shall the Sun of Righ-
teousness arise with healing in His wings."
And let it be remembered, that when our Lord seems at great-
est distance from His Church, then He is even at the doors.
Doubtless, when the Angel appeared in the Temple to Zacharias,
the news of a miraculous interposition was as great a marvel to
the world at large as if it were now noised abroad of one of our
own Ministers in the course of his Christian Service.
OXFORD.
The Feast of St. Mark.
LONDON:
J. G. & F. RIVINGTON,
8T. PAUL'S CHURCH YARD, AND WATERLOO PLACE, PALL MALL.
1834,
Gilbert 8r Riviwoton, Printers, St. John's Square, London.
J^'o. 32.] C^d Clerum.J [Price Id.
TRACTS FOR THE TIMES.
THE STANDING ORDINANCES OF RELIGION.
Most of us, perhaps, will find, upon examination, that we do
not feel and act, as the Apostles and the early Church felt and
acted, with regard to the Ordinances of our Religion. The reader
is entreated to give this suggestion a fair consideration ; not to
hurry on, nor turn away from the recollection, that we shall all
one day be judged, not merely by what we actually knew, but by
what we might have known, respecting our duties to Christ and
His Church. Let him consider, whether his own reason, and the
Holy Scriptures, which were expressly written in order that we
might possess full religious knowledge, do not say more on this
subject than he has yet duly weighed and acted upon.
First, consider what Reason says ; which surely, as well as
Scripture, was given us for religious ends.
1. Can you possibly imagine any better method of perpetuating
doctrines, than by ordinances, which live on like monuments ?
Consider, for instance, what is implied in Christian Salvation;
remember whose property and subjects we are when we come into
the world ; and then endeavour, if you can, to estimate the value
of those two Blessed Ordinances, which are the standing and defi-
nite publication, to every one of us, to our fathers, and our
children, of the infinite mercies of God, as manifested in the Co-
venant of the Gospel. E.g. a generation of ungodly men (suppose)
rise up and possess the earth ; Satan, through their means, cor-
rupts all that he can, in the world; but meantime, something is
living on, in the very midst of them, independent of the variable
opinions of the human mind ; something, which they cannot spoil,
and which, after they are gone to their account, and all their
wretched folly has spent itself upon their owm head, will come
forth pure and unsullied, full of sweetness and edifying comfort
to the remnant which shall then rise up, who will feed upon it by
TRACTS FOR THE TIMES.
faith, and form anew the living temple of the Holy Ghost, in their
generation. Thus the consecrated Form of Religion will be like
some fair statue, which lies buried for ages, but comes forth at
length as beautiful as ever ; they will be furnished with all requi-
sites for teaching us those lessons, which the preceding age has
been engaged in obliterating.
2. If it be true that our weak and carnal minds do not readily
dwell upon, nor comprehend, spiritual things by themselves, can
we conceive any thing more precious to us on earth, than the
outward forms which God Himself has appointed to arrest our
attention, to embody unseen realities, to serve as a kind of ladder
between earth and heaven, between our spirit and the Spirit of
Holiness ? It is much to our purpose to observe, that Almighty
God Himself directly declares that this is His design, in the insti-
tution of Forms and Ordinances. And the consideration of such
passages of Scripture may perhaps set us on asking ourselves whe-
ther we can be really desiring the end, if we find ourselves at all
irregular in seeking the means which He has appointed. (Vide
Exod. xii. 26. xiii. 5 — 10. and 11 — 16. Levit. xxiii. 43. Josh,
iv. 1—7.)
3. Further, religious ordinances are, to the consciences of indi-
viduals, a recurring testimony against sin. Can we conceive any
thing more precious in an ungodly world, in the perverse world
of our own heart ? Dare we then suffer to decay, and go to
nought, the means which God has provided for calling sinners to
repentance, and even the best men to self-examination ? Shall
we suffer ourselves to think and speak lightly of them, and neg-
lect to defend them when they are attacked ? To remove a barrier
against error, is in its measure to encourage and tempt men to it ;
and comes under the denunciation pronounced by our Blessed
Lord, (Luke xvii. 1, 2.) " Woe unto him through whom offences
come ; it were better for him that a millstone were hanged about
his neck, and he cast into the sea, than that he should make to
stumble one of these little ones."
Just the same care did God take of His peculiar people of old.
'♦ Write ye this song for you, and teach it the children of Israel ;
put it in their mouths, that this song may be a witness for Ale
against the children of Israel. For when I shall have brought
TRACTS FOR THE TIMES.
them into the land which I sware unto their fathers, that floweth
with milk and honey, and they shall have eaten and filled them-
selves, and waxed fat ; then will they turn unto other gods, and
serve them, and provoke Me, and break My covenant. And it
shall come to pass, when many evils and troubles are befallen
them, that this song shall testify against them as a witness ; for
it shall not be forgotten out of the mouths of their seed." (Deut.
xxxi. 19—21.)
*' Which of you," says Hooker, " receiveth a guest whom he
honoureth, and whom he loveth, and doth not sweep his chamber
against his coming ? And shall we suffer the chambers of our
hearts and consciences to lie full of vomiting, full of filth, full of
garbage, knovdng that Christ hath said, * I and My Father will
come and dwell with you ?'. . . Blessed and praised for ever and ever
be His Name, who, perceiving of how senseless and heavy metal
we are made, hath instituted in His Church a Spiritual Supper,
and an Holy Communion, to be celebrated often, that we might
thereby be occasioned often to examine these buildings of ours,
in what case they stand. For sith God doth not dwell in temples
which are unclean ; sith a shrine cannot be a sanctuary to Him ;
and this Supper is received as a seal unto us, that we are His
house and His sanctuary ; that His Christ is as truly united unto
me, and I to Him, as my arm is united and knit unto my shoul-
der ; that He dwelleth in me as verily as the elements of bread
and wine abide within me ; which persuasion, by receiving these
dreadful mysteries, we profess ourselves to have ; a due comfort,
if truly ; and if in hypocrisy, then woe with us."
4. These arguments, in behalf of the duty of keeping to the
Standing Ordinances of Religion, are strengthened by the consi-
deration of the peculiar influence which old and familiar institu-
tions exert over the affections. If Christianity were left to select
and reject its ordinances, as one age succeeded to another, there
would be no safeguard for the permanence and identity of the
religious temper itself. God indeed might invisibly preserve it ;
but so He might (did He so choose) without ordinances of any
kind. But, since He has vouchsafed to employ them, it is but
judging according to the revealed course of His Providence, to
say, that His purpose is more fully answered by their being of a
A 2
TRACTS FOR THE TIMES.
standing than of a variable nature. Thus we find an argument
from the reason of the case, for rigidly adhering to those which
have been transmitted to us.
5. Consider for one moment what becomes of any of us, if we
be not blest and supported with the Divine Grace ; and then
consider through what channels it is most natural to expect, and
safest to seek this Grace: whether through Standing Ordinances,
those to which the Church has ever had recourse as appointed
by Christ and His Apostles, or those which we follow without
inquiry as to their antiquity or acceptableness. The analogy of
former dispensations leads us to the same conclusion. Abraham
at Hebron (Gen. xv. 8, 9.) seeks a sign ; Almighty God refers
him to the usual ordinance of worship, sacrifice, and therein sends
him a sign. So again. He might have revealed Himself to Moses
in any place ; but if Moses would find Him, it must be in the
Tabernacle. Cornelius prayed and fasted, certainly not expect-
ing a supernatural vision ; but one was sent him, with the mes-
sage of salvation. On the other hand, it is the peculiarity of
false prophets and unsound teachers to seek change and novelty
in the rites with which they approach God. "When Balaam
saw that it pleased the Lord to bless Israel, he went not as at
other times to seek for enchantments, but he set his face towards
the wilderness-" (Numb. xxiv. 1.) Accordingly he is obliged
to speak with a wavering belief: " Peradventure the Lord will
come to meet me."
So much for what Reason suggests to us. Now let us observe
what God Himself has directly told us in Scripture concerning
Standing Religious Ordinances.
1. He positively ej\]oms them. Turn to the Jewish ceremo-
nies, and remember that they were, — (1.) Often unintelligible in
their full import, yet positively enjoined, even on pain of death.
E. g. Circumcision (Gen. xvii. 14.), the Passover (Exod. xii. 15.
Numb. ix. 13 ) And remember that our faith and obedience are
chiefly tried in things not understood, as, for instance, in the pro-
hibition of the tree of knowledge. (2.) They were afterwards
found to be significant. See the Epistle to the Hebrews
throughout. Just as wise teachers store the minds of children
with things wliich they will not fully understand till a future day,
TRACTS FOR THE TIMES.
SO does our Divine Master admit us to the Symbols of that
eternal worship and service of Him, which shall constitute the
blessedness of the next life, a blessedness which it hath not
entered into man's heart to conceive. (3.) The ordinances of
the Christian Church are held in such high honour, that even to
those whom He had first enriched with His miraculous gift, it
was yet a farther and indispensable blessing to receive a solemn
admission into her sacred mysteries. Mark, for instance, St.
Peter's converts. Acts x. 44 — 48. They had received the Holy
Ghost, and spake with other tongues : " Then answered Peter,
Can any man forbid water, that these should not be baptized,
which have received the Holy Ghost as well as we ? And he
commanded them to be baptized in the name of the Lord."
Vide also Acts xiii. 2, 3.
2. God provided that the Jews should be able to keep His
ordinances ; rather interrupting the course of nature, and con-
trolling the feelings of whole nations, than that the ordinances of
His service should be set aside on a single occasion. If He com-
mands the observance of the Sabbath in the wilderness. He pro-
vides for the people a double store of manna on the day before,
and miraculously preserves it from corruption. (Exod. xvi. 5. 24.)
If He directs that the land be allowed to lie fallow every seventh
year, He sends a triple harvest in the sixth year. (Levit. xxv.
21.) If He enjoins all the males to leave their homes, and appear
before Him thrice in the year. He suspends all the jealous
and hostile feelings of the neighbouring nations, and promises
that they should not even " desire" the land of the Israelites.
(Exod. xxxiv. 24.)
3. We cannot dare to conjecture how much evil may come from
neglecting positive ordinances. King Saul departed from the
express command of God, respecting the way in which sacrifice
should be made to Him. He could even make a plausible excuse
for what he did; but turn to 1 Sam. xiii. 13, and see what it
drew down upon him : " Thou hast done foolishly ; thou hast
not kept the commandment of the Lord thy God which He com-
manded thee ; for now would the Lord have established thy king-
dom upon Israel for ever. But now thy kingdom shall not
continue ; the Lord hath sought Him a man after His own heart,
TRACTS FOR THE TIMES.
and the Lord hath commanded Him to be captain over His
people, because thou hast^ not kept that which the Lord com-
manded thee." Think again of Nadab and Abihu ; they did not
neglect the worship of God ; but they thought they might surely
take the fire for the sacrifice, from whence they would ; " surely
this was a minor point," as some among us are presumptuous
enough to say. But He who gave laws to them and us, knows
nothing of minor points. There can be no little sin, for there is
no little authority to sin against. Nadab and Abihu were struck
dead for ofiering with strange fire. This is agreeable to the
analogy of the physical world, which is open to our senses. It
is a simple and apparently harmless thing to place a candle near
gunpowder, or to bring certain gases together ; but the result
may cost us our life.
4. Such was the importance of observing positive ordinances
in the Jewish Church. Surely the lesson delivered in the Old
Testament is intended for us Christians. We have the same un-
changing Father, who was the God of Israel, and who has given
us the Scriptures that we may have the means of searching out
His will. First consider the light in which He views in the law
of Moses what we are apt to call " minor points." " Therefore
shall ye abide at the door of the Tabernacle of the Congregation
day and night, seven days, and keep the charge of the Lord,
that ye die not." (Levit. viii. 35.) After the death of Nadab and
Abihu, the charge is given " unto Aaron, and unto Eleazar and
Ithamar, his sons, uncover not your heads, neither rend your
clothes, lest ye diCf and lest wrath come upon all the people,"
(Levit. X. 6.) " Do not drink wine nor strong drink, thou nor
thy sons with thee, when ye go into the Tabernacle of the Con-
gregation, lest ye die" (Ibid.)
This was the uniform tone of the Divine Guardian of the
Church then. Is the duty less urgent now? when, (1.) the
added claim on our gratitude is all that the New Testament
tells us : (2.) The Ordinances are so much fewer, and therefore,
first, the trouble of them is so incomparably diminished ; next,
the preciousness of tliem (humanly speaking) so miich more
strikingly seen : they are the only jewels of this sort that wc
have left.
TRACTS FOR THE TIMES.
5. Remark may be made upon the very circumstance, that, |
in the Christian Covenant, Standing Ordinances are made the
channels of its peculiar blessings. The first use of Ordinances
is that of witnessing for the Truth, as above mentioned. Now
their sacramental character is perfectly distinct from this, and is
doubtless a great honour put on them. Had we been left to con-
jexjture, we might have supposed, that in the more perfect or
spiritual system, the gifts of grace would rather have been
attached to certain high moral performances ; whereas they are
deposited in mere positive ordinances, as if to warn us against
dropping the ceremonial of Christianity.
This last observation leads to the brief notice of an objection
sometimes brought against the necessity of a Christian's attention
to Ordinances, grounded on the notion of the spiritual character
of Christianity. Now, — 1. Are we quite sure that rve are more
spiritual, and more independent of the external helps of the
Church, than Samuel, — Hezekiah, — Josiah, — and Daniel? —
2. What does oui own experience say? Do we see the best and
holiest of men becoming most independent and regardless of
them, or the very reverse ? 3. Are the feelings of love, affec-
tion, reverence, tender remembrance, which are entertained to-
wards such places and things as are associated in our minds with
the persons who are the primary objects of these feelings, incon-
sistent with spiritual-mindedness ? Are not the Ordinances which
►Christ and His Apostles have appointed, the bond of perpetuated
unity to the Church, a precious and mysterious medium for the
" Communion of Saints" in all countries and ages ? No one
among us would think it a mark of weakness to cherish with
attachment and respect a Bible which his father had used for half
a century, from which he had learned the words of life and the
way of salvation. And is it not a soothing and elevating privi-
lege, to feel that we, even at this distant day, are allowed to
come and walk in the very steps of all the holy men of old, the
glorious company of the Apostles, and the noble army of martyrs,
to take that narrow path, whose farther end they have now found
to be in heaven ? In walking over the very ground where the
holy Apostles lived and walked as Bishops, or in following our
Lord Himself into Gethsemane, along the beach of the sea of
TRACTS FOR THE TIMES.
Gennesareth, or in pausing with Him on the Mount Olivet, as
He weeps over Jerusalem, we find ourselves moved with some-
thing too deep and touching for words, and almost for thought ;
and is it no privilege, no blessing, to think with Him, to have
our spirit admitted to move in the same path which His Holy
Spirit has chosen ; to be consecrated with Him and to Him in
the water of Baptism, to eat the Holy Supper with Him, to fast
with Him, to pray with Him in the very form and very thoughts
which flowed from His divine mind and lips ?
If these things are so, how can we hold up our heads, and
dare to think of the way in which we have handled His Ordi-
nances, handled that Form in which He has deigned to live on in
the world, and to move before the eyes of His Church ! If we
can recollect the moment when we have been so dead in heart as
to have found ourselves considering, not how often our Saviour
would let us come and hold communion vnth Him, but how few
times would satisfy Him, — whether " this one" omission would
draw down His displeasure, — if there be one of us who lives in
this spirit, " how dwelleth the love of God in him ?"
Once more, if, when all times, all places, all forms, are in
themselves alike, yet it has pleased the High and Lofty One
that inhabiteth eternity, whose Name is Holy, to choose to Him-
self certain forms, places, and times, for His especial dwelling
upon earth, — with what reverend and solemn feelings should we
go to meet Him there, and approach His altar with our gift ! We
read (Lev. xxii. 18. 25.) that the God of Israel would admit no
blemished creature to be sacrificed to Him ; nor will He now
accept the offering of our hearts unless we cleanse ourselves from
all unbelief, insincerity, and guile : " wash our hands in inno-
cency, and so go to Hi? altar."
OXFORD.
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TRACTS FOR THE TIMES.
PRIMITIVE EPISCOPACY.
The first step towards evangelizing a heathen country in the
early times, seems to have been to seize upon some principal
city in it as a centre of operation ; to place a Pastor, i. e., a
Bishop there ; to surround him with a sufficient number of asso-
ciates and assistants ; and then to wait, till, under tl^e blessing of
God, this Missionary College was enabled to gather around it
the"scattered children of grace from the evil world, and invest
itself with the shape and influence of an organized Church. The
converts would, in the first instance, be naturally attracted to the
immediate vicinity of the Missionary or Bishop, whose diocese,
nevertheless, would extend indefinitely over the heathen country
on every side, his mission being without restriction to all to
whom Christ had never been preached. As he prospered in the
increase of his flock, and sent out his clergy to greater and
greater distances from the city, so would the homestead (so to
call it,) of the Church enlarge ; other towns would be brought
under his government, till at length he would find " the burden
too heavy for him," and would appoint other Pastors to supply
his place in this or that part of his diocese. To these he would
commit a greater or lesser share of his spiritual power, as might
be necessary ; sometimes he would make them fully his repre-
sentatives, or ordain them Bishops ; at other times he would
employ presbyters for his purpose. These assistants, or (as they
were called) Chorepiscopi, would naturally be confined to their
respective districts ; and if Bishops, an approximation would
evidently be made to a division of the large original diocese into
A
TRACTS FOR THE TIMES.
a number of smaller ones connected with and subordinate to the
liishop of the metropolitan city. Thus, from the very Missionary
character of the Primitive Church, there was a tendency in its
polity to what was afterwards called the Provincial and Patri-
archal system.
It is not, indeed, to be supposed that this was the only way in
which the graduated order of sees (so to call it) originated ; but>
at least, it is one way. And there is this advantage in remark-
ing it : we learn from it, that large dioceses are the characteris-
tics of a Church in its infancy or weakness ; whereas, the more
firmly Christianity was rooted in a country, and the more vigour-
ous its rulers, the more diligently were its sees multiplied
throughout the ecclesiastical territory. Thus, St. Basil, in the
fourth century, finding his exarchate defenceless in the neigh-
bourhood of Mount Taurus, created a number of dioceses to meet
the emergency. These subordinate sees may be called suffragan
to the Metropolitan Church, whether their respective rulers were
mere representatives of the Bishop who created them, i. e,, Cho-
repiscopi ; or, on the other hand, substantive authorities, sove-
reign within their own limits, though bound by external ties to
each other and to their Metropolitan. The most perfect state of
a Christian country would be, that of a sufficient number of
separate dioceses ; the next to it, the system of Chorepiscopi, or
Suffragan Bishops in the modem sense of the word.
Few persons, who have not expressly examined the subject,
are aware of the minuteness of the dioceses into which many parts
of Christendom were divided in the first ages. Some Churches
in Italy were more like our rural deaneries than what we now
consider dioceses ; being not above ten or twelve miles in exn
tent, and their sees not above five or six miles from each other.
Even now (or, at least, in Bingham's time,) the kingdom of
Naples contains 147 sees, of which twenty are Archbishopricks.
Asia Minor is 630 miles long, 210 broad; yet in this country
there were almost 400 dioceses. Palestine is in length 160 miles,
in breadth 120; yet the number of known dioceses amounted to
48. Again, in the province of Syria Secunda, the see of Larissa
(e. g.) was about 14 miles from Apamea, Arethusa 16 from Epi-
phania. And so, again, in the West, though the dioceses were
TRACTS FOR THE TIMES.
generally larger, as partaking more of a Missionary character,
yet in Ireland there were at one time from 50 to 60 sees.
Such was the character of the Primitive Regimen, where
Christianity especially flourished in the zeal and number of its
professors. But, where the country was mountainous or desert,
the inhabitants scanty, or but partially Christian, it was consi-
dered advisable to leave all to the management of one chief
Pastor, who appointed assistants to himself according to his
discretion, as the circumstances of the times required. The
office of these Chorepiscopi, or country Bishops, was to preside
over the country clergy, inquire into their behaviour, and report
to their principal ; also to provide fit persons for the inferior
ministrations of the Church. They had the power of ordaining
the lower ranks of clergy, such as the readers, sub-deacons, and
exorcists ; they might ordain priests and deacons with the leave
of the city Bishop, and administer the rite of confirmation ; and
were permitted to sit and vote in synods and councils. Thus
their office bore a considerable resemblance to that of our Arch-
deacons ; except, of course, that they had the power of ordina-
tion ; whereas the latter are but presbyters. And, in matter of
fact, by such presbyters {visitors, as they were called,) they were
superseded in the course of the fourth and following centuries,
till at length the Pope caused the order to be set aside almost
altogether in the ninth.
liittle use was made of Suffragans during the middle ages ;
but, at the time of our Reformation, Archbishop Cranmer felt the
deficiency of the English Church in respect of Bishopricks, and
projected several measures to supply it. The most complete
was that of increasing the number of dioceses ; availing himself
of existing circumstances, he advised the King to apply the
Abbey lands to the founding of twenty additional sees. Bishop
Burnet gives some of the particulars of this attempt in the follow-
ing passage : —
" On the 23rd of May, in the session of Parliament, a bill was
brought in by Cromwell for giving the king power to erect new
bishopricks by his letters-patent \ It was read that day for the
^ It is scarcely necessary to observe, that parliament was then the lay
synod of the Church of England.
TB-AGTS FOR THE TIMES.
first, second, and third time ; and sent down to tlie Commons.
The preamble of it was, * that it was known what slothful and
ungodly life had been led by those who were called religious.
But that these houses might be converted to better uses ; that
God's word might be better set forth ; children brought up in
learning ; clerks nourished in the universities ; and that old de-
cayed servants might have livings ; poor people might have
almshouses to maintain them ; readers of Greek, Hebrew, and
Latin, might have good stipends ; daily alms might be adminis-
tered, and allowance might be made for mending of the highways,
and exhibitions for ministers of the Church ; for these ends, if
the king thought fit to have more bishopricks or cathedral
churches erected out of the rents of these houses, fiill power was
given him to erect and found them, and to make rules and sta-
tutes for them, and such translations of sees, or divisions of them,
as he thought fit.' In the same paper, there is a list of the sees
which he intended to found ; of which what was done afterwards
came so far short, that I know nothing to which it can be so
reasonably imputed, as the declining of Cranmer's interest at
court, who had proposed the erecting the new cathedrals and
sees, with other things mentioned in the preamble of the statute,
as a great mean of reforming the Church \" Some of the pro-
posed additional dioceses are then enumerated ; Essex, Hertford,
Bedfordshire and Buckinghamshire, Oxford and Berkshire, North-
ampton and Huntingdon, Middlesex, Leicester and Rutland,
Gloucestershire, Lancashire, Suffolk, Stafford and Salop, Notting-
liam and Derby, Cornwall. As to the means by which they were
to be endowed, no opinion is here expressed on its lawfulness, as
the present sketch is confined to the consideration of the spiritual
part of the ecclesiastical system. It is scarcely necessary to add,
that Cranmer's views were partly realised, in the subsequent
creation of the dioceses of Chester, Bristol, Glocester, Oxford,
and Peterborough.
The same prelate, whose episcopate has had so important an
infiuence upon the constitution of our Church ever since, also
projected with great wisdom, a system of suffragan bishops or
Burnet, Hist. Refprm. iii.
«
TRACTS FOR THE TIMES.
Chorepiscopi, which he was able to bring into effect, and which
lasted till the reign of King James. Twenty-six such bishops
were appointed ; the bishop of the diocese having the power of
presenting two persons to the king, who might choose either of
them, and present him to the archbishop of the province for con-
secration. These suffragans exercised such jurisdiction as their
principal gave them, or as had formerly been committed to
suffragans ; their authority lasting no longer than he continued
their commission to them. " These were believed," says Burnet \
" to be the same with the Chorepiscopi in the primitive church ;
which, as they were begun before the first council of Nice, so they
continued in the Western Church till the 9th century, and then
a decretal of Damasus being forged, that condemned them, they
were put down every where by degrees, and now revived in
England. The suffragan sees were as follows; Thetford, Ipswich,
Colchester, Dover, Guilford, Southampton, Taunton, Shaftsbury,
Molton, Marlborough, Bedford, Leicester, Gloucester, Shrews-
bury, Bristol, Penrith, Bridgwater, Nottingham, Grantham, Hull,
Huntingdon, Cambridge, Pereth, Berwick, St. Germain's, and the
Isle of Wight."
After the disuse of suffragans in the reign of James I. there
was a fresh project for establishing them on the Restoration.
Charles, in one of his declarations, promises to increase the
number of bishops, in accordance with Archbishop Usher's plan
for episcopal government. However, his intention was not put
into execution, doubtless owing to existing circumstances, which
reasonably interfered with it.
The following extract is made from Bingham, Antiqu. ix. 8.
** One great objection against the present diocesan episcopacy, and
that which to many may look the most plausible, is drawn from the
vast extent and greatness of most of the northern dioceses of the
world, which makes it so extremely difficult for one man to dis-
charge all the offices of the episcopal function The Cliurch
England has usually followed the larger model, and had very
great and extensive dioceses ; for at first she had but seven bishop-
ricks in the whole nation, and those commensurate in a manner,
* Hist. Reform, ii.
TRACTS FOR THE TIMES.
ill- Oi Hf
to the seven Saxon kingdoms. Since that time she'ltas thought
it a point of wisdom to contract her dioceses, and multiply them
into above 20 ; and if she should think fit to add 40 or 100
more, she would not be without precedent in the practice of the
Primitive Church. ... In Ireland, there are not now above half the
number of dioceses that there were before, and consequently they
must needs be larger by uniting them together. In England, there
are more in number than formerly, some new ones being created
out of old ones, and at present, the whole number augmented to
three times as many as they were for some ages after the first
conversion. Besides that, we have another way of contracting
dioceses in efiect here in England appointed by law, which law
was never yet repealed ; which is by devolving part of the bishop's
care upon the Chorepiscopi, or suffragan bishops, as the law calls
them : — a method commonly practised in the ancient Church in
such large dioceses as those of St. Basil and Theodore t, one of
which had no less than fifty Chorepiscopi under him, if Nazianzen
rightly informs us. And it is a practice, which was continued
here all the reign of Queen Elizabeth, and even to the end of
King James ; and is what may be revived again, whenever any
bishop thinks his diocese too large, or his burden too great to be
sustained by himself alone."
To the above statements, may be subjoined the present number
of souls, and the area of square miles, in certain of our dioceses,
as given in a pamphlet lately published, which has come into the
writer's hands since the foregoing was put on paper. (Vide
Plan for a New Arrangement, &c. by Lord Henley.)
Souls. Square Miles.
Chester 1,806,722 4140
London 1,676,725 1942
York 1,526,288 5300
Lincoln 920,011 5775
Lichfield 978,655 3344
By this table, it is not here intended to insinuate the necessity of
any immediate measure of multiplying the English sees or appoint-
ing suffragans, (the expediency of which is to be determined by a
rariety of considerations, which it were unprofitable here to de-
TRACTS FOR THE TIMES.
tail,) but to show that the genius of our ecclesiastical system tends
towards such an increase, and that it is but a question of time
which has to be determined. These statements are also made
with a view of keeping up in the minds of churchmen a recollec-
tion of the injury, which the Irish branch of our Church has lately-
sustained in the diminution of its sees. bnnh^
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TRACTS FOR THE TIMES.
RITES AND CUSTOMS OF THE CHURCH. '
'O fikv ovv iriffToi;, ojg xpOi "^^f^ kpfKOfievog ovH deiTai Xoyov Kai airiag,
virep S)v av iiriTaxOy, aXS! apKiirai ry irapadocxfi fiovy.
Chrysost. in 1 Cor. Horn. 26.
He who is duly strengthened in faith, does not go so far as to require reason
and cause, for what is enjoined, but is satisfied with the tradition alone.
The reader of ecclesiastical history is sometimes surprised at
finding observances and customs generally received in the Church
at an early date, which have not express warrant in the Apostolic
writings ; e. g. the use of the cross in baptism. The following
pages will be directed to the consideration of this circumstance ;
with a view of suggesting from those writings themselves, that a
minute ritual was contemporaneous with them, that the Apostles
recognize it as existing and binding, that it was founded on reli-
gious principles, and tended to the inculcation of religious truth.
Not that any formal proof is attainable or conceivable, consider-
ing the brevity and subjects of the inspired documents ; but such
fair evidence of the fact, as may recommend it to the belief of the
earnest and single-minded Christian. It is abundantly evident
that the Epistles were not written to prescribe and enforce the
ritual of religion ; all then we can expect, if it existed in the
days of the Apostles, is an occasional allusion to it in their
Epistles as existing, and a plain acquiescence in it : and thus
much we find.
Let us consider that remarkable passage, (1 Cor. xi. 2 — 16.)
which, I am persuaded, most readers pass over as if they could get
little instruction from it. St. Paul is therein blaming the Co-
rinthians for not adhering to the custom of the Church, which
prescribed that men should wear their hair short, and that women
should have their head covered during divine service ; a custom
TRACTS fOR THE TIMKS. '
apparently most unimportant, if any one ever was, but in his view
strictly binding on Christians. He begins by implying that it is
one out of many rules or traditions (^n-apacocreig) which he had
given them, and they were bound to keep. He ends by re-
fusing to argue with any one who obstinately cavils at it and
rejects it : " If any man seem to be contentious, we have no such
custom, neither the churches of God." Here then at once a view
is opened to us which is quite sufficient to remove the surprise
we might otherwise feel at the multitude of rites, which were in
use in the Primitive Church, but about which the New Testa-
ment is silent ; and further, to command our obedience to such
as come down to us from the first ages, and are agreeable to
Scripture.
In accordance with this conclusion, is the clear and forcible
command given by the Apostle, (2 Thess. ii. 15.) " Brethren,
stand fast, and hold the traditions which ye have been taught,
whether by word, or our epistle."
To return. St. Paul goes on to give the reason of the usage,
for the satisfaction of the weak brethren at Corinth. It was, he
implies, a symbol or development (so to say) of the principle of
the subordination of the woman to the man, and a memorial of
the history of our creation ; nay, it was founded in " nature,'*
i. e. natural reason. And lastly, it had a practical object ; the
woman ought to have her head covered ** because of the angels."
We need not stop to inquire what this reason was ; but it was a
reason of a practical nature which the Corinthians understood,
though we may not. If it mean, as is probable, " because she is
in the sight of the heavenly angels," (1 Tim. v. 21.) it gives a
still greater importance to the ceremonies of worship, as connect-
ing them with the unseen world.
It would seem indeed as if the very multiplicity of the details
of the Church ritual made it plainly impossible for St. Paul to
write them all down, or to do more than remind the Corinthians
of his way of conducting religious order when he was among
them. " Be ye followers of me," he says, *' I praise you that
ye remember me in all things." It is evident there are ten
thousand little points in the working of any large system, which a
present instructor alone can settle. Hence it is customary at
TRACTS FOR THE TIMES.
present, when a school is set up, or any novel manufacture in
trade, or extraordinary machinery is to be brought into use, to set
it going by sending a person fully skilled in its practical details.
Such was St. Paul as regards the system of Christian discipline
and worship ; and when he could not go himself, he sent Timothy
in his place. He says in the 4th chapter : " I beseech you, be
ye followers of me. For this cause have I sent unto you Timo-
theus, who shall bring you into remembrance of my ways which
be in Christ, as I teach every where in every Church." Here
there is the same reference to an uniform system of discipline,
whether as to Christian conduct, worship, or Church govern-
ment.
Another important allusion appears to be contained in the 22nd
verse of the chapter above commented on. " What have ye not
houses to eat and drink in ? or despise ye the Church of God ?" This
is remarkable as being a solitary allusion in Scripture to houses of
prayer under the Christian system, which nevertheless we know
from ecclesiastical history were used from the very first. Here
then is a most solemn ordinance of primitive Christianity, which
barely escapes, if it escapes, omission in Scripture.
A passing allusion is made in another passage of the • same
Epistle, to the use of the word Amen at the conclusion of the
Eucharistical prayer, as it is preserved after it and all other
prayers to this day. Thus the ritual of the Apostles descended
to jninutiae, and these so invariable in their use as to allow of an
appeal to them.
In the original institution of the Eucharist, as recorded in the
Gospels, there is no mention of consecrating the elements ; but
in 1 Cor. x. 16, St. Paul calls it *' the cup of blessing, which we
bless." This incidental information, vouchsafed to us in Scrip-
ture, should lead us to be very cautious how we put aside other
usages of the early Church concerning this sacrament, which do not
happen to be clearly mentioned in Scripture ; as e. g. the solemn
offering of the elements to God by way of pleading his mercy
through Christ, which seems to have been universal in the
('hurch, till Popery corrupted it into a superstitious and blas-
phemous ordinance.
As regards the same Sacrament, let us consider the use of the
TRACTS FOR Till: TIMES.
word Xiirovpyov yroy y niinistering (Acts xiii. 2.); a word which,
dropt (so to say) by accident, and interpreted, as is reasonable, by
its use in4;he services of the Jewish Law, (Luke i. 23 ; Heb. x. 1 1.)
remarkably coincides with the Xeirovpyia of the Primitive Church,
according to which the offering of the Altar was intercessory, as
pleading Christ's merits before the throne of grace.
Again, in 1 Cor. xv. 29, we incidentally discover the existence
of persons who are styled " the baptized for the dead." Perhaps
it is impossible to determine what is meant by this phrase, on
which little light is thrown by early writers. However, any how
it seems to refer to a custom of the Church, which was so usual as
to admit of an appeal to it, which St. Paul approved, yet which
he did not in the Epistle directly enforce, and but casually
mentions.
In 1 Cor. i. 16, St. Paul happens to inform us that he baptized
the household of Stephanus. It has pleased the Holy Spirit to
preserve to us this fact ; by which is detected the existence of a
rule of discipline for which the express doctrinal parts of Scrip-
ture afford but indirect warrant, viz. the custom of household
baptism. (Vid. also Acts xvi. 15. 33.) This accidental dis-
closure accurately anticipates the after practice of the early
Church, which urged the baptism of families, infants included,
and gave a weighty doctrinal reason for it ; viz. that all men were
bom in sin and in the wrath of God, and needed to be individually
translated into that kingdom of grace, into which baptism is the
initiation.
These instances, then, not to notice others of either a like or a
different kind, are surely sufficient to reconcile us to the complete
ritual system which breaks upon us in the writings of the Fathers.
If any parts of it indeed are contrary to Scripture, that is of
course a decisive reason at once for believing them to be ad-
ditions and corruptions of the original ceremonial ; but till this
is shown, we are bound to venerate what is certainly primitive,
and probably is apostolic.
It will be remarked, moreover, that many of the religious
observances of the early Church are expressly built upon words
of Scripture, and intended to be a visible memorial of them, after
the manner of St. Paul's directions about the respective habits
TRACTS FOR THE TIMES.
of men and women, with which this paper opened. Metaphorical
or mystical descriptions were represented by a corresponding
literal action. Our Lord Himself authorised this procedure when
He took up the metaphor of the prophets concerning the fountain
opened for our cleansing (Zech. xiii. 1) and represented it in the
visible rite of baptism. Accordingly, from the frequent mention
oi oil in Scripture as the emblem of spiritual gifts, (Is. Ixi, 1—3,
&c.) it was actually used in the primitive Church in the cere-
mony of admitting catechumens, and in baptizing. And here
again they had the precedent of the Apostles, who applied it in
effecting their miraculous cures. (Mark vi. 13. James v. 14.)
And so from the figurative mention in Scripture of salt, as the
necessary preparation of every religious sacrifice, it was in use
in the Western Church, in the ceremony of admitting converts
into the rank of catechumens. So again from Phil. ii. 10, it was
customary to bow the head at the name of Jesus. It were
endless to multiply instances of a similar pious attention to the
very words of Scripture, as their custom of continual public
prayer from such passages as Luke xviii. 7 ; or of burying the
bodies of martyrs under the altar, from Rev. vi. 9 ; or of the
white vestments of the officiating ministers, from Rev. iv. 4.
Two passages from the Fathers shall now be laid before the
reader, in order to the further illustration of our subject :
" Though this observance has not been determined by any text of l^crip-
ture, yet it is established by custom, which doubtless is derived from Apos-
tolic tradition. For how can an usage ever obtain, which has not first been
given by tradition ? But you say, even though tradition can be produced,
still a written (Scripture) authority must be demanded. Let us examine,
then, how far it is true, that an Apostolic tradition itself, unless written in
Scripture, is inadmissible. Now 1 will give up the point at once, if it is not
already determined by instances of other observances, which are maintained
without any Scripture proof, on the mere plea of tradition, and the sanction
of consequent custom. To begin with baptism. Before we enter the water,
we solemnly renounce the Devil, his pomp, and his angels, in church in the
presence of the Bishop. Then we are plunged in the water thrice, and
answer certain questions over and above what the Lord has determined in
the written gospel. After coming out of it, we taste a mixture of milk and
honey ; and for a whole week from that day we abstain from our daily bath.
The sacrament of the Eucharist, though given by the Lord to all and at
supper time, yet is celebrated in our meetings before day break, and only at
TRACTS FOR THE TIMES.
the hand of otir presiding ministers We sign our forehead with the
cross whenever we set out and walk, go in or out, dress, gird on our sandals,
bathe, eat, light our lamps, sit or lie down to rest, whatever we do. If you
demand a scriptural rule for these and such like observances, we can give
you none ; all we say to you is, that tradition directs, usage sanctions, faith
obeys. That reason justifies this tradition, usage, and faith, you will soon
yourself see, or will easily learn from others ; meanwhile you will do well to
believe that there is a law to which obedience is due. I add one instance
from the old dispensation. It is so usual among the Jewish females to veil
their head that they are even known by it. I ask where the law is to be
found ; the Apostle's decision of course is not to the point. Now if 1
no where find a law, it follows that tradition introduced the custom, which
afterwards was confirmed by the Apostle when he explained the reason of
it. These instances are enough to show that a tradition, even though not in
Scripture, still binds our conduct, if a continuous usage be preserved as
the witness of it." — TertuUian de Coron. § 3.
Upon this passage it may be observed, that TertuUian, flourish-
ing A.D. 200, is on the one hand a very early witness for the
existence of the general doctrine which it contains, while on the
other he gives no sanction to the claims of those later customs
on our acceptance which the Church of Rome upholds, but which
cannot be clearly traced to primitive times.
Basil, whose work on the Holy Spirit, § 66, shall next be
cited, flourished in the middle of the fourth century, 150 years
after TertuUian, and was of a very different school ; yet he will be
found to be in exact agreement with him on the subject before
us, viz. that the ritual of the Church was derived from the
Apostles, and was based on religious principles and doctrines.
He adds a reason for its not being given us in Scripture, which
we may receive or reject as our judgment leads us, viz. that
the rites were memorials of doctrines not intended for publication
except among baptized Christians, whereas the Scriptures were
open to all men. This at least is clear, that the ritual could
scarcely have been given in detail in Scripture, without impart-
ing to the Gospel the character of a burdensome ceremonial, and
withdrawing our attention from its doctrines and precepts.
" Of those articles of doctrine and preaching, which are in the custody
of the Church, some come to us in Scripture itself, some are conveyed to us
by a continuous tradition in mystical depositories. Both have equal claims
on our devotion, and are received bv all, at least by all who are in any
TRACTS FOR THE TIMES.
respect Churchmen. For, should we attempt to supersede the usages which
are not enjoined in Scripture as if unimportant, we should do most serious
injury to Evangelical truth ; nay, reduce it to a bare name. To take an
obvious instance; which Apostle has taught us in Scripture to sign be-
lievers with the cross ? Where does Scripture teach us to turn to the east
in prayer ? Which of the saints has left us recorded in Scripture the words
of invocation at the consecration of the bread of the Eucharist, and of the cup
of blessing ? Thus we are not content with what Apostle or Evangelist has
left on record, but we add other rites before and after it, as important to the
celebration of the mystery, receiving them from a teaching distinct from
Scripture. Moreover, we bless the water of baptism, and the oil for anoint-
ing, and also the candidate for baptism himself. .... After the example of
Moses, the Apostles and Fathers who modelled the Churches, were accus-
tomed to lodge their sacred doctrine in mystic forms, as being secretly and
silently conveyed This is the reason why there is a tradition of ob-
servances independent of Scripture, lest doctrines, being exposed to the
world, should be so familiar as to be despised We stand instead of
kneeling at prayer on the Sunday ; but all of us do not know the reason
of this. » . . . Again, every time we kneel down and rise up, we show by our
outward action, that sin has levelled us with the ground, and the loving mercy
of our Creator has recalled us to heaven."
The conclusion to be drawn from all that has been said in
these pages is this : — That rites and ordinances, far from being
unmeaning, are in their nature capable of impressing our memo-
ries and imaginations with the great revealed verities ; far from
being superstitious, are expressly sanctioned in Scripture as to
their principle, and delivered to the Church in their form by
tradition. Further, that they varied in different countries, ac-
cording to the respective founder of the Church in each. Thus,
e. g., St. John and St. Philip are known to have adopted the
Jewish rule for observing Easter-day ; while other Apostles ce-
lebrated it always on a Sunday. Lastly, that, although the
details of the early ritual varied in importance, and corrupt
additions were made in the middle ages, yet that, as a whole,
the Catholic ritual was a precious possession ; and if we, who
have escaped from Popery, have lost not only the possession,
but the sense of its value, it is a serious question whether we are
not like men who recover from some grievous illness with the
loss or injury of their sight or hearing ; — whether we are not
like the Jews returned from captivity, who could never find the
TRACTS FOR THE TIMES.
from union with Him, from communion with the faithful, and
cast out of the Kingdom of Heaven. For it is expressly said,
" Except ye eat the flesh of the Son of Man, and drink His
blood, ye have no life in you." (John vi. 53.) St. Paul also
tells us, that the ministration of these sacraments is entrusted to
the pastors of the Church by this commission, when he says,
" Let a man so account of us, as of the ministers of Christ, and
stewards of the mysteries of God." (1 Cor. iv. 1.)
This commission, which you find in chapter xvi. given to St.
Peter, and in chapter xviii. given to all the Apostles, — which is
made mention of in St. Luke's Gospel, where our Saviour says
to them, " I appoint unto you a kingdom, as My Father hath
appointed unto Me," (Luke xxii. 29.) and again in St. John's,
where Christ says, " As My Father hath sent Me, even so send
I you," (John XX. 21.); — this commission, I say, was left by the
apostles to their successors, viz. those apostles or bishops whom
they appointed to be their helpers in governing the churches
during their life-time, and to occupy their place when dead. And
it has been handed down, by the laying on of hands, from bishops
to bishops, and will so continue to the end of time, according to
that promise, whereby our Lord engaged to continue with them
always in the exercise of it, when He said to the apostles, '' Lo,
I am with you always, even unto the end of the world." (Matt.
xxviii. 20.) By virtue of this commission, each bishop stands
in the place of an apostle of the Church ; and discharges the
important trust reposed in him, either in his own person, or by
the clergy whom he ordains and gifts with a share of his autho-
rity.
Herein is the difference between the ministry of such persons
as have received this commission from the bishop, and of those
who have not received it ; — that to the former, Christ has pro-
mised that His presence shall remain, " Lo, I am with you always,
even to the end of the world :" and that when they minister the Word
and Sacraments (which are the keys of the Kingdom of Heaven),
what they do upon earth, in His name, according to His will,
shall be ratified and made good in heaven. " Whatsoever thou
shalt bind on earth, shall be bound in heaven ; and whatsoever thou
shalt loose on earth, shall be loosed in heaven." But to those
TRACTS FOR THE TIMES.
who have not received the commission, our Lord has given no such
promise. A person not commissioned from the bishop, may use
the words of Baptism, and sprinkle or bathe with the water, on
earth, but there is no promise from Christ, that such a man shall
admit souls to the Kingdom of Heaven. A person not commis-
sioned may break bread, and pour out wine, and pretend to give
the Lord's Supper, but it can afford no comfort to any to receive
it at his hands, because there is no warrant from Christ to lead
communicants to suppose that while he does so here on earth,
they will be partakers in the Saviour's heavenly Body and Blood.
And as for the person himself, who takes upon himself without
warrant to minister in holy things, he is all the while treading in
the footsteps of Korah, Dathan, and Abiram, whose awful punish-
ment you read of in the book of Numbers. (Compare Numbers
xvi. with Jude v. 11.)
It is of the utmost importance that you should know and un-
derstand that it is by virtue of this commission, that we Clergy-
men lay claim to your attention, when we minister the Word
and the Sacraments. It is not because we have received an ex-
pensive education ; it is not because we move in the station of
what is called gentlemen ; it is not because we have hitherto
been encouraged by the State ; it is not because we, most of us,
have enough of this world's goods, both to supply our own wants,
and to impart to the necessities of others ; it is not for these
things that we dare to speak to you in the name of God.
Time was when the clergy had them not ; the time may come
again when they shall not have them. Men may rudely and
unjustly take away these things ; may make us as poor as the
poorest ; may destroy what is called our station in society ; may
make us appear in the eyes of men a humbled and degraded
class, as they did the Apostles ; may *' cast out our name as evil
for the Son of Man's sake," as they did theirs. This cannot
alter our position in spiritual things, nor the relation which we
bear to God and Christ, and to your souls. Men cannot take
away what Christ has given us, — I mean the Divine commis-
sion ; they cannot set aside the trust which He has placed in our
hands, — I mean "the ministry of reconciliation," (2 Cor. v. 18 )
nor make void the promise He has made, that in the faithful
TRACTS FOR THE TIMES.
exercise of this ministry, He is '* with us always, even to the end
of the world."
Remember, then, that whether your pastors be rich or poor,
honoured or despised by the world, it is only the having received
this COMMISSION that makes us " bold in our God to speak unto
you the Gospel of God," (1 Thess. ii. 2.) ; and it is only this that
can give you any security that the ministration of the Word and
Sacraments shall be effectual to the saving of your souls. Learn,
then, to cherish and value the blessing which God has vouch-
safed to you, in having given you pastors who have received this
commission. The Dissenting teachers have it not. They lay
no claim to regular succession from the Apostles ; and though
the Roman Catholic clergy have indeed been ordained by the
hands of Bishops, they are mere intruders in this country, have
no right to come here, and besides, have so corrupted the truth
of God's word, that they are not to be listened to for a moment.
OXFORD.
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TRACTS FOR THE TIMES.
ACCOUNT OF RELIGIOUS SECTS AT PRESENT
EXISTING IN ENGLAND.
" I Beseech you, brethren, mark them which cause divisions and offences,
contrary to the doctrine which ye have learned, and avoid them."
Rom. xvii. 17.
It is conceived, that many members of the English Church,
whom late events have awakened to a knowledge of the religious
differences which exist in the world, are but insufficiently ac-
quainted with the chief points which distinguish the various
religious bodies which are among them ; and may be anxious
for information on the subject. The following statement, drawn
up by a Clergyman at the request of a parishioner, is submitted
to their consideration.
The English Church, which is a true branch or portion of the
"One Holy, Catholic, and Apostolic Church" of Christ', re-
ceives and teaches the entire Truth of God according to the
Scriptures ; the Truth, the whole Truth, and nothing but the
Truth. This may be proved by reference to the Scriptures ; in
which no fundamental doctrine can be pointed out, which the
Church does not teach : nor can it be shown that the Church
teaches any thing, as necessary to salvation, but what is con-
tained in the Scriptures, or can be proved by them, — this being
the acknowledged rule of teaching set forth in the 6th Article of
the Church.
' See Nicene Creed.
A
TRACTS FOR THE TIMES.
The parties which are separated from, and opposed to, the
Church, may be arranged into three classes. 1 . Those who reject
the Truth. 2. Those who receive and leach a party but not the
whole, of the Truth. 3. Those who teach more than the Truth.
■ I.- — Those who reject the Truth.
Under this head are included all who deny that Jesus '* is the
Christ, the Son of the living God\" an4 ^t salvation is
through His blood. Such are :- 1.-, .'*,.- r .
1. SociNiANs (so called from Socinus, a chief teacher of their
error), who profess to receive the Old and New Testament, but
reject these fundamental doctrines as there set forth, and reject
also the doctrine of the Personality and operations of the Holy
Ghost ^. These men commonly call themselves Unitarians.
2. Jews, who profess to receive the Old Testament, but
denounce our Lord as an Impostor. These contradict the Pro-
phets of the Old Testament, to whose evidence our Lord appealed
while fulfilling their prophecies ^ : and they forget the living wit-
ness they themselves afford to our Saviour's truth, who foretold
concerning their Church and nation, the evils which have since
happened, and under which they are now suffering *.
3. Deists (so called from professing to acknowledge merely
a Deity), who reject both the Testaments, denying that God has
ever revealed His will to men. Thus they contradict reason,
which suggests that He would not leave the beings whom He
created capable of happiness, without instruction how to attain
that happiness : they contradict also the unanswerable evidence
of history, miracles, and fulfilment of prophecy, which prove that
* Matt xvi. 16.
* On these points see "Churchman's Manual." Oxford, 1834. pp.20
—23.
3 John V. 39. 46.
* See Leslie's Short and Easy Method with the Jew.s.
TRACTS FOR THE TIMES.
He actually has revealed His Wilt,' and that the Btyokuvhicii we
call the Bible contains that Revelation \ '^^^ ^^ ^^^ ^-mix^y
4. Atheists (i. e. men *' rvithout God") who deny altogeUi^r
the existence of a God. These contradict the voice of nature,
which, by the regularity of seasons, the succession, growth, and
decay, of plants, of animals, and men, by the course of the planets
and all its other wonderful works, attest the existence, power,
and goodness of a Superior Being, who must have made all these
things at the first, and now continues and preserves them.
These four Classes may be placed together, because to all four
the same passage of St. John is applicable. " Whosoever de-
nieth the Son, the same hath not the Father^," and of all four
it may be truly said, " They have trodden under foot the Son of
God, and counted the blood of the Covenant an unholy thing, and
done despite to the Spirit of Grace ^."
II. — Those who receive and teach a part but not the whole of the
truthf erring in respect of one or more fundamental doctrines.
Under this head are included most of what are called " Pro-
testant Dissenters." The chief of these are, —
1. Presbyterians, so called from maintaining the validity of
ordination by Presbyters or Elders only, in other words, by the
second order of the clergy, dispensing with and superseding the
first*.
2. Independents, so called from being opposed to and inde-
pendent of all ecclesiastical government *.
3. Methodists (subdivided into an immense variety of sects ;
the chief are Wesleyans, Whitfieldians, or I^ady Huntingdon's,
' See Leslie's Short and Easy Method with the Deists.
2 1 John ii. 23. 3 Heb. ix. 29.
* From this error have sprung all Sects enumerated under this second
head.
' See Hebrews xiii. 17-
A 2
TRACTS FOR THE TIMES.
Ranters, or Primitive Methodists, Brianites, or Bible Christians,
Protestant Methodists, Tent Methodists, Independent Methodists,
and Kilhamites).
These three do not receive or teach the Truth respecting the
doctrine of " laying on of hands," which St. Paul classes among
the fundamental doctrines of Christianity', and by which the
Christian ministry receives its commission and authority to ad-
minister the Word and Sacraments. For they one and all reject
the first (i, e. the Apostolic, or as we now call it. Episcopal) order
of clergy, who exercised that rite according to the New Testa-
ment, and without whom there is no warrant from Scripture for
believing that the Clergy can be appointed, or the Sacraments
be duly administered ^.
4. Baptists, who have departed from the Truth not only as
concerns the doctrine '' of laying on of hands," but also as con-
cerns the doctrine of Baptism ; another of the fundamental doc-
trines, according to St. Paul. For they refuse to permit their
children to receive that sign of admission into the Christian cove-
nant. Thus they contradict the Old Testament, for there we find
that to the Christian Covenant, or Covenant in Christ, which God
confirmed^ with Abraham, children were enjoined to be admitted ;
and those children whose parents withheld them from receiving
the sign of the covenant, were counted by God to have broken
His covenant*. They contradict also the New Testament,
for there our Saviour says, *' Suffer little children to come unto
me, and forbid them not^;" and St. Paul declares that where
either parent is a believer, then *' are the cliildren holy,*' i.e. ad-
missible to the covenant of grace®.
5. Quakers, who reject altogether laying on of hands, and
both the Sacraments.
Besides these are, especially in Wales, Jumpers and Shakers,
» Heb. vi. 2.
2 See "Churchman's Manual," pp.6— 16. Acts xiv. 2,3. 1 Tim. v. 22.
Tit. i. 5.
» Gal. iii. 17. * Gen. xvii. 14.
» Mark x. 14. • 1 Cor. vii. 14.
TRACTS FOR THE TIMES.
a chief part of whose religious worship consists in violent exercise
and contortions of the body ^
III. — Those who teach more than the truth.
Under this head are included all who teach besides the Scrip-
tures, something else as of equal authority with what is contained
in them. The chief of these are, —
1. Romanists, or Papists, (so called because they are the
followers of the Pope or Bishop oi Rome,) who teach that the
images of God and of the Saints ought to be worshipped ; that
the Virgin Mary and other Saints ought to be prayed to ; that
in the Lord's Supper, after consecration, the bread is no longer
bread, the wine no longer wine ; that all Churches owe obedience
to the Pope of Rome, &c. &c.^ They have at different times
attempted to confirm these doctrines by pretended miracles.
2. New Jerusalemites, or Swedenborgians, so called from
their leader, who pretended to have received a new revelation.
3. SouTHCOTiANS ; the followers of Johanna Southcote, who
pretended to be a prophetess.
4. Irvingites ; so called from one of their chief leaders, who
pretend to have received a new Revelation, and a new order of
Apostles, which, like the Papists, they attempt to confirm by pre-
tended gifts of unknown tongues, prophecy, and miracles ; like all
under this head, a mixture of delusion and imposture.
Churchman, whosoever thou art, that readest the list of follies
and errors in the 2d and 3d classes, into which the pride of man's
heart and the wiles of Satan, have beguiled so many of those who
* The Moravians are purpoifty omitted : for they cannot well be said to
be opposed to the Church. They lay claim also to an Apostolic or Episcopal
Ministry, though it is believed that they are unable to substantiate the
succession.
' See Churchman's Manual, pp. 15 — 19.
TRACTS FOR THE TIMES.
call upon the name of the Lord Jesus Christ \ first give to God
your hearty thanks for having preserved you a member of the
*' One Holy, Catholic, and Apostolic Church," which teaches the
way of God in truth ^, " neither handling the Word of God de-
ceitfully," like the second class, nor following cunningly devised
fables ', like the third, but by manifestation of the truth, com-
mending itself to every man's conscience in the sight of God *.
Next pray to Him for yourself, that you may have grace to walk
worthy of your high calling and privilege ; in repentance, faith,
and holiness, and in close communion with the Church, especially
by a frequent participation in the Eucharistic Sacrifice and Sa-
crament of the Lord's Supper, which is at once the highest and
most essential act of Christian worship, and the surest token of
Church membership. Next pray to God for mercy upon all, both
those who have gone beyond or fallen short of the Truth, and
those who have altogether rejected it ; that He may be pleased
so to turn their hearts, and fetch them home to His flock, that
they may be saved together with His true servants, and be made
one fold under one Shepherd.
One word more. From each of these three Classes, which
have been here considered, the Church in England has undergone
persecution. 1st. In the 4th and 6th centuries, /row those who
reject the Truth, when "they who denied that Jesus is the Christ
the Son of the living God, expelled and murdered those who
believed in Him, and called upon His Name. 2nd. In the 16th
century, from those mho teach more than the Truth, when the
Papists or Romanists burned alive those who rejected their cor-
rupt additions to the Catholic faith. 3rd. In the I7th century,
from those who teach less than the Truth, when the Protestant
Dissenters expelled and barbarously treated the Clergy, shut up
the Churches, and forbade the use of the English Liturgy. But
on each occasion, though it pleased God for a while to try the
faith and constancy of his servants by sufferings, He failed not
finally to deliver His people, and to protect and strengthen His
Church.
' i Cor. i. 2. ' Matt. xxii. IG.
» 2 Pet. i. 16. * 2 Cor. iv. 2.
TRACTS FOR THE TIMES.
At the present time, these three Classes of opponents have
united their forces, and Unbeliever, Papist, and Protestant Dis-
senter, obeying Satan's bidding, are endeavouring to do that
together, which they have failed to do singly, namely, to over-
throw and destroy our branch of the Catholic and Apostolic
Church. And it is not improbable that God, for our correction
and improvement, or for the glory of His name, may again put
the faith and constancy of His servants to the proof, by permitting
them to suffer afflictions for His name's sake. But as He is
•' the same yesterday and to-day and for ever *," His power
undiminished. His truth unchanged, we may rest assured, that if
we will be true to Him, He will be true to us ; and will protect
the Church of His Son, which is *' built upon the foundation of
the Apostles and Prophets, Jesus Christ Himself being the
Chief Corner-stone ^," and concerning which Church, that Son has
said, that " the gates of Hell shall not prevail against it^." Fear
not, therefore, neither be faint-hearted ; has not God commanded
you ? Be strong, and of good courage !
1 Heb. xiii. 8. » Eph. ii. 20.
' Matt. xvi. 15.
Oxford,
The Feast of St, Barnabas.
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TRACTS FOR THE TIMES.
BISHOP WILSON'S FORM OF EXCOMMUNICATION.
It is well known that Bishop Wilson, who presided over the Church in
the Isle of Man, from 1698 to 1755, was stirred up by Him who made him
overseer, to revive the Primitive Discipline, and was remarkably blest in his
undertaking. The principle of this discipline is, that no man who sinned
openly, whether in creed or practice, should be allowed to remain in free
and full communion with the Church ; but should be censured, put to
penance, suspended, or excommunicated, as the case might require. The
following is the form he proposed to use, in inflicting' the extreme punish-
ment of excommunication.
My Brethren, and all good Christians here met together.
We are met upon a very unusual and mournful occasion.
We have hitherto (blessed be God), preserved, in some good
measure, the ancient discipline of the Church ; and notorious
sinners have been prevailed upon to take shame to themselves in
a public confession of their offences ; and to desire the prayers
of the Church for the grace that is necessary for a true con-
version.
I am sorry to tell you, that there is a person now under the
censures of the Church, who utterly refuseth to submit to this
wholesome discipline ; being more concerned for the shame that
attends his censures, than he is for his salvation.
We have laid before you his crimes ; and the Christian methods
which have been made use of to bring him to a sense of his guilt
and danger, and to oblige him to make what satisfaction he can
for the scandal he hath given.
You will see how very long we have waited in hopes of bring-
ing him to submit to the discipline of the Church ; until at last
our discipline begins to be slighted, as too weak for such
offenders.
TRACTS FOR THE TIMES.
However, it ought not to repent us that we have waited with
patience ; when we consider with what mighty patience God
himself waiteth to be gracious ; and that the sentence of excom-
munications was never, in the primitive Church, executed hastily,
nor until all other probable ways had been made use of without
effect \
Now, this being the last remedy which the Church can make
use of for awakening obstinate offenders, the whole Church ought
to be satisfied upon what grounds, and by what authority we pro-
nounce this sentence ; and what will be the effects of such a
sentence when passed according to the will and appointment of
Jesus Christ.
The Holy Scriptures tell us, that our Lord Jesus Christ,
who came to seek and save his lost creatures, has appointed divers
ordinances for the conversion and salvation of men.
For instance : — He has appointed Preaching ^, to draw men to
him ; He has appointed the Sacrament of Baptism ^, by which we
are admitted into His household the Church ; and that of the
Lord's Supper *, as a pledge of his love, and of our communion
with Him. And lastly. He hath ordained Godly Discipline^,
that such who do not live as becomes their Christian profession
may be reproved, corrected, and amended, or else cast out of his
Church.
And all these ordinances are committed unto His Ministers,
who are called his Stewards^ ; because to them He has committed
the keys ' of His house and kingdom, that is, the Church ; that
they may admit such as are worthy, and that they may shut out
such as behave themselves disorderly in His family.
Jesus Christ, I say, committed this power to His Apostles,
and they to their successors ' ; with this assurance from his own
mouth. He that heareth you, heareth Me, and he that despiseth
you, despiseth Me, and Him that sent Me.
' Matt, xviii. 16 — 17 ' Mark xvi. 15.
' iSIatt. xxvni.'lO. * Luke xxii. 19. 1 Cor. xi. 2«. x. \ii.
5 Matt, xviii. 15, &c, « 1 Cor. iv. I, 2. Luke xii. 42.
' Matt. xvi. 19. xviii. 16, &c. John xx. 2.3. 1 Cor. v. 4.
« Compare Matt. x. 40., Luke x. 16., and Tit. ii. 15. iii. 10.
TRACTS FOR THE TIMES.
So that you see, whosoever makes a jest of Church Discipline,
makes a jest of an ordinance of God ; and a man may as well
despise the whole Christian Religion, as this power, which is as
much the ordinance of Jesus Christ, as preaching, or the use of
the Sacraments.
The most unlearned Christian will understand this, when he is
asked, For what end he was baptized ? He will answer, That he
might thereby be made a member of Christ, a child of God, aaid
an inheritor of the kingdom of Heaven.
But why does he believe that Baptism does give him a right to
these blessings? Why; because Jesus Christ gave power to
His Ministers to baptize all nations ; that such as are baptized ^
into Christ, have put on Christ ; that is, are members of
Christ's body, which is His Church.
Now, will not our Lord Christ, who has promised to own
you for His children when His Ministers have admitted you into
His Church by Baptism, will He not also disown you, when the
same Ministers, acting in His name, shall by the same power of
the keys, shut you out of His Church ?
For if you believe that they receive you into Christ's Church
by Baptism, you must believe that they shut you out as effectually
by excommunication.
In short, every Christian, when he is baptized, is admitted
into the Church upon a most solemn promise to live as a Christian
ought to do ; if he does not do so, those very Ministers who ad-
mitted him are bound to exhort ^, to rebuke and to censure him ;
and if these methods will not do, to excommunicate him; that is,
to cut him off from the body of Christ, and from God's favour
and mercy : — not that he may be lost for ever, but that he may
see his sad condition, and repent, and be saved.
The form of excommunication made use of by the Apostles of
our Lord, was, by delivering offenders to Satan ^ Now, because
this is laughed at by profane persons, who do not know the
Scriptures, I will show you what that means. The Spirit and
the Word of God has told us, that the devil has a kingdom and
1 Gal. iii. 27- 2 2 Tim. iv. 2.
3 1 Cor. V. 5. and I Tim. i. 20.
A 2
TRACTS FOR THE TIMES.
subjects, over whom he reigns; that is, over the children of dis-
obedience \
That Jesus Christ has also His kingdom and subjects ; and
when the Apostles gained over any of the subjects of Satan unto
Christ, they are said to turn them from darkness to lights and from
the po7ver of Satan unto God ^.
Now, when any of Christ's subjects become rebellious, and
refuse to be governed by the laws of the Gospel, His Ministers
are bound to admonish them of their sin, and of their danger ; and
if they refuse to obey their godly admonitions, then to turn them
out of that society of which Christ is the head ; and conse-
quently, such persons fall under the power of Satan again, who
useth his subjects like slaves. And God permits him to do so,
that sinners, if they are not utterly lost, may with the prodigal,
when he was forced to herd with swine, see the state they are
fallen into, and repent; and desire to get out of the snare and
|)Ower of the devil ; and be restored to the favour of God.
So that excommunication is made use of, not as a punishment
only, but as a remedy ; that sinners, seeing the evil state they are
in, being deprived of all hopes of salvation while they are out of
the Church, may desire to be restored to God's grace, from which
they are fallen, that they may work out their salvation with more
fear for the time to come.
But here I must take notice of one thing that often hinders the
Discipline of the Church from having this good effect upon
sinners. They are apt to say, If I am shut out of this Church I
can go to another. Why, has Christ more Churches than one'?
Is Christ divided*? saith the Apostle. Do not all Christians
profess to believe one holy^ Apostolic Church*? And is not
this Church a member of that holy Church ? And have not the
Ministers of Christ here the same authority from their Lord and
Prince, as any other Christian Bishop ; namely, the authority of
binding, and loosing ? And will not our sentence, when we pro-
ceed according to the rules which Christ hath given us, be con-
' p:ph. ii. 2. * Acts XX vi. 18.
' Eph. iv. 4, &c. ' ♦ 1 Cor. i. 13.
• Nicene Creed.
TRACTS FOR THE TIMES.
firmed in Heaven ? If so, what advantage will a sinner get by-
going to another society, if after all Jesus Christ shall confirm
the sentence of his former Pastor ? And for want of being recon-
ciled by Him, shall shut him out of Heaven ?
It is true, our Lord hath not given us any power to compel
men by outward force^ either to come into, or to continue in His
Church ; but will people for this reason despise the power which
Christ has given us ? They will hardly do so, if they know what
St. Paul hath said upon this : " The weapons we use," saith he,
" are not carnal, but mighty through God ^ ;" that is, God can
humble the stoutest sinner, and make the power of His ministers
effectual, when they use their power for His glory, and according
to His will.
You see, good Christians, that we take upon us no authority
but what Christ has given us ; what His Apostles exercised,
and what we are bound by our most solemn vows to exercise.
Every Bishop, for instance, at his consecration, solemnly pro-
mises, that he will correct and punish disobedient and criminous
persons within his diocese, according to such authority as he has by
God's word ^. What authority he has by God's Word, you have
already heard; and all serious Christians must acknowledge, that
we should become adversaries to ourselves, to our Church, and
our country, if we should suffer Christ's discipline to fall into
decay, while we are warranted and bound, both by the laws of
God and this land, to exercise it ; especially when vices of this
kind begin to grow upon us.
Only let us take care that we use this authority as the Apostle
directs, ybr edification, and not for destruction ^.
And if we must be forced to shut this unhappy person out of
the Church, let it be with the same compassion and reluctancy
that a father turns his rebellious son out of his house, not with a
design that he should starve and be lost for ever ; but that being
made sensible of the misery of being out of his father's house, he
' 2Cor. X. 4.
- See Consecration Service.
' 2 Cor. X. 8. See too the Service for the Consecration of Bisliops, in the
Prayer just before Consecration.
TRACTS FOR THE TIMES.
may more earnestly desire to return and be received into favour,
and become a more dutiful child for the time to come.
God has infinite expedients to bring back sinners that are gone
away from Him. We know how ^ the prodigal son was brought
to a sense of his condition by the miseries he met with when he
was from under his father's care. How David's eyes were opened
by a parable ^. How Manasseh became an instance of repentance,
when in bonds '. And we should not despair, but be confident
rather that God will bless His own institutions in the hands of us
His ministers, for the good of all such persons as draw these cen-
sures upon themselves. And it will be far from being severity to
them, if by these means they may be brought to a sense of their
evil condition, and *' their souls saved in the day of the Lord
Jesus*."
This is the design of Church censures ; and that they may have
this good effect, the Apostle has given directions to all Christians^
not to accompany with such, that they may be ashamed. And
our holy Church in her Articles, as you will find it in the thirty-
third Article of the Church of England, has declared in these
words : That person which by open denunciation of the Church is
rightly cut off from the unity of the Church, and excommunicated,
ought to be taken of the rvhole multitude of the faithful, as a
heathen and publican, until he be openly reconciled by penance, and
received into the Church by a judge that hath authority thereunto.
Pursuant to which Article, the Church in the eighty-fifth Canon
appoints, that all persons excommunicated, and so denounced, be
kept out of the church by the churchwardens.
And in the sixty-fifth Canon directs, That all such as stand
lawfully excommunicated, shall every six months be openly de-
nounced and declared excommunicate ; that others may be thereby
admonished to refrain their company and society, ^c.
As for any temporal penalties or incapacities which an excom-
municate person may be exposed to ; these do not properly belong
1 Luke XV. 17. * 2 Sam. xii. 1, he.
^ 2 Chron. xxxiii. 12. * 1 Cor. v. o.
* 2Tlu«ss. iii. 6. 14.
TRACTS FOR THE TIMES.
to the Church ; they are no part of our sentence ; they are alto-
gether in the hands of the civil magistrate. Our sentence is
purely spiritual ; it is the sentence of Jesus Christ, and only
concerns the good of the souls of those He has committed to our
care. It is part of that ministry which we received by the impo-
sition of hands, and which we most humbly pray God to enable
us to exercise to His glory ^ to the putting a stop to the growing
vices of the age, and to the edification of the Church of Christ,
which He has purchased with his blood ^ Amen.
The Sentence.
It is with great reluctancy, God is our witness, and after many
prayers to God for their conversion, that we proceed to this last
remedy which Christ has appointed for the conversion of sinners.
But we hope you are not shut out, that you may ever remain
out of the Church ; but that you may become sensible of your
errors, and return with more zeal to your Heavenly Father.
In the mean time we must do our duty, and leave the event to
God.
In the name of Jesus Christ, and by the authority which we
have received from Him, we separate you from the communion of
the Church, which He has purchased with His blood, and which
is the society of all faithful people ; and you are no longer a
member of His Body, or of His kingdom, until you be openly
reconciled by penance, and received into the Church by a judge
that hath authority so to do.
When Persons excommunicated are received hack into the
Church,
I, an unworthy minister of Jesus Christ, by the same autho-
rity and power, even that of our Lord Jesus Christ ; by which
for thy obstinacy, and other crimes, thou hast been excluded from
the communion of Christ's Holy Church : By the same power,
^ Acts XX. 28.
TRACTS FOR THE TIMES.
I do now release thee from that bond of excommunication, ac-
cording to the confession now made by thee before God and this
Church ; and do restore thee again unto the communion of the
Church of Christ : beseeching the Almighty to give thee His
grace that thou mayest continue a worthy member of the same
unto thy life's end, through Jesus Christ our Lord. Amen.
Oxford,
The Feast of Si, John the Baptist.
Erratum in No. 34.
Page 3, line 28, for elements read cup.
These Tracts are published monthly ^ and sold at the price of 2d.
for each sheet, or 7s. for 50 copies.
LONDON: PRINTED FOR J. G. & F. RIVINGTON,
ST. Paul's church yard, and waterlog place.
1834.
Gn.DF.iiT& RiViNOTON, Printers, St. John's Square, London.
,Xo. 38.] (y^d Scbolas.) [Price 2d.
TRACTS FOR THE TIMES.
VIA MEDIA.
Laicus, — Will you listen to a few free questions from one who
has not known you long enough to be familiar with you without
apology ? I am struck by many things I have heard you say,
which show me that, somehow or other, my religious system is
incomplete ; yet at the same time the world accuses you of
Popery, and there are seasons when I have misgivings whither
you are carrying me.
Clericus. — I trust I am prepared, most willing I certainly am,
to meet any objections you have to bring against any doctrines
which you have heard me maintain. Say more definitely what
the charge against me is.
L. That your religious system, which I have heard some
persons style the Apostolical, and which I so name by way of
designation, is like that against which our forefathers protested
at the Reformation.
C. I will admit it, i. e. if I may reverse your statement, and
say, that the Popish system resembles it. Indeed, how could
it be otherwise, seeing that all corruptions of the truth must be
like the truth which they corrupt, else they would not persuade
mankind to take them instead of it.
L. A bold thing to say, surely ; to make the earlier system
an imitation of the later !
C. A bolder, surely, to assume that mine is the later, and the
Popish the earlier. When think you that my system (so to
call it) arose ? — not with myself?
L. Of course ; but whatever individuals have held it in our
Church since the Reformation, it must be acknowledged that
they have been but few, though some of them doubtless eminent
men.
C. Perhaps you would say (i. e. the persons whose. views you
are representing), that at the Reformation, the stain of the old
theology was left among us, and has shown itself in its measure
ever since, as in the poor, so again in the educated classes ; —
TRACTS FOR THE TIMES.
tliat the peasantry still use and transmit their Popish rhymes,
and the minds of students still linger among the early Fathers ;
but that the genius and principles of our Church have ever been
what is commonly called Protestant.
L. This is a fair general account of what would be maintained.
C. You would consider that the Protestant principles and
doctrines of this day were those of our Reformers in the six-
teenth century ; and that what is called Popery now is what was
called Popery then.
L. On the whole : there are extravagances now, it is obvious.
I would not defend extremes ; but I suppose our Reformers
would agree with moderate Protestants of this day, in what they
meant by Protestantism and by Popery.
C. This is an important question, of course ; much depends
on the correctness of the answer you have made to it. Do you
make it as a matter of history, from knowing the opinions of our
Reformers, or from what you consider probable ?
L. I am no divine. I judge from a general knowledge of
history, and from the obvious probabilities of the case, which no
one can gainsay.
C. Let us then go by probabilitieSf since you lead the way.
Is it not according to probabilities that opinions and principles
should not be the same now as they were 300 years since ? that
though our professions are the same, yet we should not mean by
them what the Reformers meant ? Can you point to any period
of Church history, in wldcli doctrine remained for any time un-
corrupted ? Three hundred years is a long time. Are you quite
sure we do not need a second reformation ?
L. Are you really serious ? Have we not Articles and a
Liturgy which keep us from deviating from the standard of
truth set up in the sixteenth century ?
C. Nay, I am maintaining no paradox. Surely there is a
multitude of men all around us who say the great body of the
Clergy has departed from the doctrines of our Martyrs at the
Reformation. I do not say I agree with the particular charges
they prefer ; but the very circumstance that they are made is a
proof there is nothing extravagant in the notion of the Churcli
having departed from the doctrine of the sixteenth century.
Z. It is true ; but the persons you refer to bring forward, at
TRACTS FOR THE TIMES.
least, an intelligible charge ; they appeal to the Articles, and
maintain that the Clergy have departed from the doctrine therein
contained. They may be right or wrong ; but at least they give
us the means of judging for ourselves.
C, This surely is beside the point. We v^ere speaking of
probabilities. I observed that change of opinion was probable.
Probable in itself you can hardly deny, considering the history
of the universal Church ; not extravagantly improbable, more-
over, in spite of articles, as the extensively prevailing opinion
to which I alluded, that the clergy have departed frdm them,
sufficiently proves. Now consider the course of religion and
politics, domestic and foreign, during the last three centuries,
and tell me whether events have not occurred to increase this
probability almost to a certainty ; the probability, I mean, that
the members of the English Church of the present day differ from
the principles of the Church of Rome more than our forefathers
differed. First, consider the history of the Puritans from first
to last. Without pronouncing any opinion on the truth or un-
soundness of their principles, were they not evidently further
removed from Rome than were our Reformers ? Was not their
influence all on the side of leading the English Church farther
from Rome than our Reformers placed it ? Think of the fall of
the Scottish Episcopal Church. Reflect upon the separation and
extinction of the Nonjurors, of the rise of Methodism, of our
political alliances with foreign Protestant communities. Consider
especially the history and the school of Hoadley. That man,
whom a high authority of the present day does not hesitate to
call a Socinian \ was for near fifty years a bishop in our Church.
L. You tell me to think on these facts. I wish I were versed
enough in our ecclesiastical history to do so.
C. But you are as well versed in it as the generality of edu-
cated men ; as those whose opinions you are now maintaining.
And they surely must be well acquainted with our history, and the
doctrines taught in the different schools and eras, M^ho scruple not
to charge such as me with a declension from the true Anti-popish
doctrine of our Church. For what the doctrine of the Church is,
' " It is true he was a Bishop, though a Socinian."— Bp. Blomfield's
Letter to C. Butler, Esq. 1825.
A 2
TRACTS FOR THE TIMES.
what it has been for three centuries, is a matter of fact which
cannot be known without reading.
L. Let us leave, if you please, this ground of probability ^
which, whatever you may say, cannot convince me while I am
able to urge that strong objection to it which you would not let
me mention just now. I repeat, we have Articles ; we have
a Liturgy ; the dispute lies in a little compass, without need
of historical reading : — do you mean to say we have departed
from thepi ?
C. I am not unwilling to follow you a second time, and will
be explicit. I reply, we have departed from them. Did you
ever study the Rubrics of the Prayer Book ?
L. But surely they have long been obsolete; — they are im-
practicable !
C. It is enough ; you have aiiswered your own question with-
out trouble of mine. Not only do we not obey them, but it
seems we* style them impracticable. I take your admission.
Now, I ask you, are not these Rubrics (I might also mention
parts of the services themselves which have fallen into disuse),
such as the present day would call Popish ? and, if so, is not
this a proof that the spirit of the present day has departed
(whether for good or evil) from the spirit of the Reformation ? —
and is it wonderful that such as I should be called Popish, if the
Church services themselves are considered so ?
Z. Will you give me some instances ?
C Is it quite in accordance with our present Protestant no-
tions, that unbaptized persons should not be buried with the
rites of the Church? — that every Clergyman should read the
daily service morning and evening at home, if he cannot get a
congregation ? — that in college chapels the Holy Communion
should be administered every week ? — that Saints' Days should
be observed ? — that stated days of fasting should be set apart by
the Church? Ask even a sober-minded really serious man
about the observance of these rules ; will he not look grave, and
say, that he is afraid of formality and superstition if these rules
were attended to ?
L. And is there not the danger ?
C. The simple question is, whether there is more danger now
than three centuries since ? was there not far more superstition
TRACTS FOR THE TIMES.
in the sixteenth than in the nineteenth century ? and does the
spirit of the nineteenth move with the spirit of the sixteenth, if
the sixteenth commands and the nineteenth draws back ?
L. But you spoke of parts of the services themselves, as laid
aside ?
C. Alas!
What is the prevailing opinion or usage respecting the form
of absolution in the office for Visiting the Sick ? What is
thought by a great body of men of the words in which the
Priesthood is conveyed ? Are there no objections to the Atha-
nasian Creed ? Does no one stumble at the word " oblations,"
in the Prayer for the Church Militant ? Is there no clamour
against parts of the Burial Service ? No secret or scarcely secret
murmurings against the word regeneration in the Baptismal ? No
bold protestations against reading the Apocrypha ? Now do not
all these objections rest upon one ground : viz. That these parts
of our services savour of Popery ? And again, are not these
the popular objections of the day ?
L. I cannot deny it,
C. I consider then that already I have said enough to show
that the Church of this day has deviated from the opinions of our
Reformers, and become more opposed than they were to the
system they protested against. And therefore, I would observe,
it is not fair to judge of me, or such as me, in the off-hand way
which many men take the liberty to adopt. Men seem to think
that we are plainly and indisputably proved to be Popish, if we
are proved to differ from the generality of Churchmen now a-days.
But what if it turn out that they are silently floating down the
stream, and we are upon the shore ?
L. All, however, will allow, I suppose, that our Reformation
was never completed in its details. The final judgment was not
passed upon parts of the Prayer Book. There were, you know, al-
terations in the second edition of it published in King Edward's
time ; and these tended to a more Protestant doctrine than that
which had first been adopted. For instance, in King Edward's
first book the dead were prayed for ; (not of course as if there
were a purgatory, but as if it were right to commemorate and
hold communion with the saints in paradise ;) in the second this
commemoration was omitted. Again, in the first book the ele-
TRACTS FOR THE TIMES.
ments of the Lord's Supper were more distinctly offered up to
God, and more formally consecrated than in the second edition,
or at present. Had Queen Mary not succeeded, perhaps the
men who effected this would have gone further.
C. I believe they would ; nay indeed they did at a subse-
quent period. They took away the Liturgy altogether, and sub-
stituted a Directory.
L. They ? the same men ?
C. Yes, the foreign party : who afterwards went by the name
of Puritans. Bucer, who altered in King Edward's time, and
the Puritans, who destroyed in King Charles's, both came from
the same religious quarter.
L. Ought you so to speak of the foreign Reformers? to them
we owe the Protestant doctrine altogether.
C. I like foreign interference, as little from Geneva, as from
Rome. Geneva at least never converted a part of England from
heathenism, nor could lay claim to patriarchal authority over it.
Why could we not be let alone, and suffered to reform our-
selves ?
L. You separate then your creed and cause from that of the
Reformed Churches of the Continent ?
C. Not altogether ; but I protest against being brought into
that close alliance with them which the world now a-days would
force upon us. The glory of the English Church is, that it has
taken the via media, as it has been called. It lies between the
(so called) Reformers and the Romanists ; whereas there are
religious circles, and influential too, where it is thought enough
to prove an English Clergyman unfaithful to his Church, if he
preaches any thing at variance with the opinions of the Diet of
Augsburg, or the Confessions of the Waldenses. However,
since we have been led to speak of the foreign Reformers, 1
will, if you will still listen to me, strengthen my argument by
an appeal to them.
Z. That argument being, that what is now considered Pro-
testant doctrine, is not vdiat was considered such by the Re-
formers.
C. Yes ; and I am going to offer reasons for thinking that the
present age has lapsed, not only from the opinions of the Eng-
lish Reformers, but from those of the foreign also. This is too
TRACTS FOR THE TIMES.
extensive a subject to do justice to, even had I the learning for
it ; but I may draw your attention to one or two obvious proofs
of the fact.
L. You must mean from Calvin, for Luther is, in some points,
reckoned nearer the Romish Church than ourselves.
C. I mean Calvin, about whose extreme distance from Rome
there can be no doubt. What is the popular opinion now con-
cerning the necessity of an Episcopal Regimen ?
L. A late incident has shown what it is ; that it is uncharita-
ble to define the Catholic Church, as the body of Christians in
every country as governed by Bishops, Priests, and Deacons;
such a definition excluding pious Dissenters and others.
C. But what thought Calvin ? " Calvin held those men
worthy of anathema who would not submit themselves to truly
Christian Bishops, if such could be had*." What would he have
said then to the Wesleyan Methodists, and that portion of the (so
called) Orthodox Dissenters, which co-operates, at present, with
the Church? These allow us, or numbers among us, to be
truly Christian, yet make no attempts to obtain Bishops from uso
Thus the age is more Protestant now than Calvin himself.
L. Certainly in this respect ; unless Calvin spoke rhetorically
under circumstances.
C. Now for a second instance. The following is his statement
concerning the Lord's Supper. " I understand what is to be un-
derstood by the words of Christ ; that He doth not only offer
us the benefits of His death and Resurrection, but His very
body, wherein He died and rose again. I assert that the body
of Christ is really, (as the usual expression is,) that it is truly
given to iis in the Sacrament, to be the saving food of our souls."
. . . . . "The Son of God offers daily to us in the Holy Sacra-
ment, the same body which He once offered in sacrifice to His
Father, that it may be our spiritual food." ....." If any one
ask me concerning the manner, I will not be ashamed to confess
that it is a secret too high for my reason to comprehend, or my
tongue to express^." Now, if I were of myself to use these
words, (in spite of the qualification at the end, concerning the
' Vide the Churchman's Manual, p. 13.
2 Vide Tracts for the Times, No. 21,
TRACTS FOR THE TIMES.
manner of His presence in the Sacrament,) would they not be
sufficient to convict me of Popery in the judgment of this
minute and unlearned generation ?
L. You speak plausibly, I will grant ; yet surely, after all, it
is not unnatural that the Reformers of the sixteenth century
should have fallen short of a full Reformation in matters of doc-
trine and discipline. Light breaks but gradually on the mind : one
age begins a work, another finishes.
C. I am arguing about a matter of fact, not defending the opi-
nions of the Reformers. As to this notion of their but partial
illumination, T am not concerned to oppose it, being quite con-
tent if the persons whom you are undertaking to represent are
willing to admit it. And then, in consistency, I shall beg them
to reproach me not with Popery but with Protestantism, and to
be impartial enough to assail not only me, but "the Blessed Re-
formation," as they often call it, using words they understand
not. It is hard, indeed, that I have no share of their praise,
while they praise those who hold what I hold.
Z. You speak as if you really agreed with the Reformers.
You may say so in an argument, but in sober earnest you cannot
mean to say you really agree with the great body of them. Nei-
ther you nor I should hesitate to confess they were often incon-
sistent, saying, at one time, what they disowned at another.
C. That they should have said different things at diflferent
times, is not wonderful, considering they were searching into
Scripture and Antiquity, and feeling their way to the Truth.
Since, however, they did vary in their opinions, for this very
reason it is obvious I should be saying nothing at all, in saying,
that I agreed with them, unless I stated explicitly at what period
of their lives, or in which of their writings. This I do state
clearly : I say I agree with them as they speak in the formularies
of the Church ; more cannot be required of me, nor indeed is it
possible to say more.
L. What persons complain of is, that you are not satisfied
with the formularies of the Church, but add to them doctrines
not contained in them. You must allow there is little stress
laid in the Articles on some points, which are quite cardinal
in your system, to judge by your way of enforcing them.
C. This is not the first time you have spoken of this supposed
TRACTS FOR THE TIMES.
system of ours. I will not stop to quarrel with you for calling
it ours^ as if it were not rather the Church's ; but explain to
me in what you consider it to consist.
L. The following are some of its doctrines : that the Church
has an existence independent of the State ; that the State
may not religiously interfere with its internal concerns ; that
none may engage in ministerial works except such as are
episcopally ordained ; that the consecration of the Eucharist
is especially entrusted to Bishops and Priests. Where do you
find these doctrines in the formularies of the Church, so pro-
minently set forth, as to sanction you in urging them at all,
or at least so strongly as you are used to urge them ?
C, As to urging them at all, we might be free to urge them
even though not mentioned in the Articles ; unless indeed the
Articles are our rule of faith. Were the Church first set up
at the Reformation, then indeed it might be right so to exalt its
Articles as to forbid to teach " whatsoever is not read therein,
nor may be proved thereby." I cannot consent, I am sure the
Reformers did not wish me, to deprive myself of the Church's
dowry, the doctrines which the Apostles spoke in Scripture,
and impressed upon the early Church. I receive the Church
as a messenger from Christ, rich in treasures old and new, rich
with the accumulated wealth of ages.
L. Accumulated ?
C. As you will yourself allow. Our articles are one portion
of that accumulation. Age after age, fresh battles have been
fought with heresy, fresh monuments of truth set up. As I will
not consent to be deprived of the records of the Reformation,
so neither will I part with those of former times. I look upon
our Articles as in one sense an addition to the Creeds ; and
at the same time the Romanists added their Tridentine articles.
Theirs I consider unchristian ; ours as true.
L. The Articles have surely an especial claim upon you ;
you have subscribed these, and are therefore more bound to
them, than other truths, whatever or wherever they be.
C. There is a popular confusion on this subject. Our Articles
are not a body of divinity, but in great measure only protests
against certain errors of a certain period of the Church. Now
I will preach the whole counsel of God, whether set down in the
TRACTS FOR THE TIMES.
Articles or not. I am bound to the Articles by subscription ;
but I am bound, more solemnly even than by subscription, by
my baptism and by my ordination, to believe and maintain the
whole gospel of Christ. The grace given at those seasons comes
from the Apostles, not from Luther or Calvin, Bucer or Cart-
wright. You will presently agree with me in this statement.
Let me ask, do you not hold the inspiration of Holy Scripture ?
L. Undoubtedly.
C. Is it not a clergyman's duty to maintain and confess it ?
L. Certainly.
C. But the doctrine is no where found in the Articles ; and
for this plain reason, that both Romanists and Reformers admitted
it ; and the difference between the two parties was, not whether
the Old and New Testament were inspired, but whether the
Apocrypha was of canonical authority.
Z. I must grant it.
C. And in the same way, I would say, there are many other
doctrines unmentioned in the Articles, only because they were
not then disputed by either party ; and others, for other reasons,
short of disbelief in them. I cannot, indeed, make my neighbour
preach them, for he will tell me he believes only just so much
as he has been obliged to subscribe ; but it is hard if I am
therefore to be defrauded of the full inheritance of faith myself.
Look at the subject from another point of view, and see if we
do not arrive at the same conclusion. A statesman of the last
century is said to have remarked that we have Calvinistic
Articles, and a Popish Liturgy. This of course is an idle
calumny. But is there not certainly a distinction of doctrine
and manner between the Liturgy and the Articles ? And does
not what I have just stated account for it, viz. that the Liturgy,
as coming down from the Apostles, is the depository of their
complete teaching ; while the Articles are polemical, and for the
most part only protests against certain definite errors? Such
are my views about the Articles ; and if in my teaching, I lay
especially stress upon doctrines only indirectly contained in them,
and say less about those which are therein put forth most pro-
minently, it is because times are changed. We are in danger
of unbelief more than of superstition. The Christian minister
should be a witness against the errors of his day.
TRACTS FOR THE TIMES.
L. I cannot tell whether on consideration I shall dgree with
you or not. However, after all, you have said not a word
to explain what your real differences from Popery are ; what
those false doctrines were which you conceive our Reformers
withstood. You began by confessing that your opinions and
the Popish opinions had a resemblance, and only disputed
whether yours should be called like the Popish, or the Popish
like yours. But in what are yours different from Rome ?
C. Be assured of this — no party will be more opposed to our
doctrine, if it ever prospers and makes noise, than that of Rome.
This has been proved before now. In the seventeenth century
the theology of the body of the English Church was substantially
the same as ours is ; and it experienced the full hostility of
the Papacy. It was the true Via Media ; Rome sought to
block up that way as fiercely as the Puritans. History tells
us this. In a few words then, before we separate, I will state
some of my irreconcilable differences with Rome,; and in stating
her errors, I will closely follow the order observed by Bishop
Hall in his treatise on " The Old Religion," whose Protes-
tantism is unquestionable.
I consider that it is unscriptural to say with the Church of
Rome, that " we are justified by inherent righteousness."
That it is unscriptural that " the good works of a man
justified do truly merit eternal life."
That the doctrine of transubstantiation is profane and impious.
That the denial of the cup to the laity, is a presumptuous
encroachment on their privileges as Christ's people.
That the sacrifice of the mass is a mere corruption, without
foundation in Scripture or antiquity ; blasphemous and dangerous.
That the honour paid to images is dangerous in the case of
the uneducated, that is of the great part of Christians.
That indulgences are a monstrous invention.
That the doctrine of purgatory is a wicked invention, at
variance with Scripture, cruel to the better sort of Christians,
and administering deceitful comfort to the irreligious.
That the practice of celebrating divine service in an unknown
tongue is a great corruption.
That forced confession is an unauthorised and dangerous
practice.
TRACTS FOR THE TIMES. ^
That the invocation of Saints is a dangerous practice, as tend-
ing to give, often actually giving, to creatures the honour and
reliance due to the Creator alone.
That there are not seven Sacraments.
That the Romish Doctrine of Tradition is unscriptural.
That the claim of the Pope to be Universal Bishop cannot be
maintained.
I might add other points in which also I protest against the
Church of Rome, but I think it enough to make my confession
in Hall's order, and so to leave it. And having done so, I will
ask you but one question. Which uses the stronger language
against Poperj*. the Articles or I ? The only severe words in
the Articles being, that •' the Sacrifice of Masses*' ** were blas-
phemous fables and dangerous deceits 5" whereas the " doctrines
concerning Purgatory, Pardons, Worshipping, and Adoration, as
well of Images as of relics, and also invocation of saints," is only
called " a fond thing, vainly invented, and grounded upon no
warranty of Scripture, but rather repugnant to the Word of
God."
L, Thank you for this conversation; from which I hope to
draw matter for reflection, though the subject seems to involve
such deep historical research, I hardly know how to find my way
through it.
Oxford,
The Feast ofSf. James.
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TRACTS FOR THE TIMES.
BISHOP WILSON'S FORM OF RECEIVING
PENITENTS.
/f/ter Morning Prayers, the person who is censured to penance
sta?iding in the accustomed place and habit, the Minister shall
exhort him as follows :
Brother,
The Church being a society of persons professing to live in the
fear of God, and expecting the judgments of God to fall upon
them, if His laws are broken without calling the oflfenders to
account ; it is reasonable that every member of this society who
has been guilty of any scandalous offence, should either openly
confess liis sins, and promise reformation for the time to come ;
or else should be cut off" from the body of Christ, which is the
Church.
Now, to awaken you to a true sense of your condition, I will
set before you the Word of God ; that you may certainly know
what will be the end of a wicked life ; and that knowing the
terror of the Lord, you may speedily turn unto Him and make
your peace.
Hear then what the Apostle St. Paul saith of great offenders :
Be not deceived : neither fornicators, nor adulterers, nor
effeminate, nor thieves, nor covetous, nor drunkards, nor revilers,
nor extortioners, shall inherit the kingdom of God ^
Hear also what the same Apostle saith :
Now the works of the flesh are these, adultery, fornication,
uncleanness, lasciviousness, witchcraft, hatred, variance, emula-
tions, wrath, strife, seditions, heresies, envyings, murders, drunk-
enness, revellings, and such like : of the which I tell you before,
as I have also told you in time past, that they which do such
things shall not inherit the kingdom of God ^
It is a fearful thing to fall into the hands of the living God,
1 1 Cor. vi. 9. 2 Gal. v. ID.
TRACTS FOR THE TIMES.
who can destroy both body and soul in hell ; where the worm
dieth not, and the fire is not quenched *.
These being the very words of God, you will do well to con-
sider into what a condition you have brought yourself ; and, in-
deed, the only comfort you have is this, that you are yet alive,
and that the day of grace and repentance is yet afforded you.
Which that you may make use of, 1 must also let you know,
what God has declared concerning such as repent and turn unto
God, and bring forth fruits meet for repentance.
To the Lord our God belong mercies and forgivenesses,
though we have rebelled against him *.
If we confess our sins, He is faithful and just to forgive us
our sins *.
And our blessed Saviour, to show us what great compassion
God has for him that has gone astray, and returns to his duty ;
He represents Him as a man, who having found his lost sheep,
takes it upon his shoulders, rejoicing.
And in another parable, to make us understand the love of
God for penitent sinners, he shows us how we may hope to be
received, even as a compassionate father received his prodigal
son, whenever he became humble and sensible of his faults ; he
embraced him, he clothed him, he rejoiced with his whole family.
And such joy there is amongst the angels of God, when a sinner
repenteth ".
Such great encouragement you have to return to God. But
then, you must do it sincerely ; you must not only appear out-
wardly a penitent, but with a true penitent heart come before God
and His Church. Which if you do, you will not look upon this
as a punishment inflicted upon you by the Church, but as a
wholesome medicine administered for the good of your precious
soul. Without which, you might have gone on, adding sin to
sin, until there had been no more space for repentance.
You will suffer yourself to be admonished ; acknowledge your
oflfence ; and give glory to God, in owning his power to punish
you in the next life, though you should escape in this.
You will testify to others that it is, indeed, an evil thing and
» Heb. X. .31. 3 Dan. ix. 9.
^ J John i. 0. * Luke xv. 10.
TRACTS FOR THE TIMES.
bitter to forsake the Lord. And owning this so publicly, you will
be ashamed to return to the sins you have repented of.
Then we shall all pray to God that He would, for Christ's sake,
accept of your repentance ; that He would enable you to live for
the time to come in obedience to the laws of Jesus Christ, that
your souls may be saved at the day of judgment.
These are the wholesome ends the Church proposes in her
censures ; following herein the Apostle's direction s\ in meekness
instructing those that oppose themselves, that they may recover
themselves out of the snares of the devil, who are taken captive
by him at his will.
Therefore, dear brother, consider that you are in the presence
of God — the searcher of hearts. You may, indeed, deceive this
congregation with a feigned repentance, but you cannot deceive
Him that made you ; who, if you dissemble in this matter, will
shut you out of heaven, though you continue a visible member of
His Church here.
But that we may take all due caution, I must in the name of
this congregation, ask you these questions :
Are you from your heart sorry for the sin you have com-
mitted ? — Answer. I am.
Will you be more careful for the time to come ; and by God's
help, avoid all temptations to it 1 — Answer. I will.
Will you constantly pray to God to assist you to do so ? —
Answer. I will.
Do you desire the forgiveness of all good Christians whom you
may have offended ? — Answer. I do.
And do you desire that others, seeing your sorrow, may beware
of falling into any grievous sin ? — Answer. I do desire it.
Will you take patiently the admonition of such as, after a
Christian manner, shall advise you, if they shall see you forget
yourself and the promises you have now made? — Answer. I
will.
Then shall the Minister say,
May the gracious God give you repentance to life eternal ; re-
ceive you into his favour ; continue you a true member of the
Church of Christ ; and bring you unto his everlasting kingdom,
through the same Jesus Christ our Lord. Amen,
1 2 Tim. ii. 25.
TRACTS FOR THE TIMES.
After which he shall speak to tj^e congregation, as follows :
Seeing now, dearly beloved brethren, that this person is moved
by the good Spirit of God to confess his sins, and to be afflicted
for them ; let us, that we may mourn with him as becomes good
Christians, consider that we are all subject to sin, and to death
eternal ;
That there is nothing so vile and wicked which we should not
run into, did not the grace of God prevent us ;
That, therefore, we have nothing to value ourselves for above
others, but what the good Spirit of God has given us.
Let him, then, as the Apostle advises, that thinks he stands,
take heed lest he fall.
Let us ever remember the word of Christ, Watch and pray,
that ye enter not into temptation ; because our adversary the
devil, as a roaring lion, walketh continually about, seeking whom
he may devour.
Let us learn never to be ashamed to acknowledge our sins, but
let us confess and forsake them, that we may find mercy. For it
is far better to suffer shame here, than the wrath of God here-
after.
In a word ; let us all with penitent hearts call our sins to
remembrance, and judge ourselves, though we are not censured
by the Church. Let us confess our sins unto God, who is most
willing to pardon us, if we turn unto Him with all our hearts,
stedfastly purposing to lead a new life. Which God grant we
may all do, for Jesus Christ's sake. Amen.
Then shall he said distinctly the fifty -first Psalms together tvilh
the Prayers appointed in the Commination service for Ash- Wed-
nesday.
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The Feast of St. James.
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TRACTS FOR THE TIMES.
RICHARD NELSON.
No. III.
" Ye hear in the Gospel the express words of our Saviour Christ, that
except a man be born of water and of the Spirit, he cannot enter into the
kingdom of God. Whereby ye may perceive the great necessity of this Sacra-
ment, where it may be had." — Office of Baptism for those of Riper Years.^
During the summer, after the conversation last related, in which,
as the reader may remember, we had been speaking of the Atha-
nasian Creed, I was called away to a distance from home by the
unexpected illness of a near relation, which became serious, and
lasted so long as to keep me absent for two or three Sundays.
The time of year was about Midsummer, and it so happened that
one of the Sundays was the eighth after Trinity. Thinking over
the first morning lesson of the day, as I sat watching by my kins-
man's bedside, I was forcibly struck by the awful way, in which
it appears to impress upon men the duty of separating themselves,
in some way or other, from unbelievers. " Eat no bread, nor
drink water, neither turn again by the way that thou camest :"
that is, " however tired, hungry, and thirsty you may be, and
however kind and pressing they may be, have nothing at all to
say to them : do not even return the same road, but make your-
self as strange among them as ever you can." Long and deeply,
with my Bible in my hand, did I muse upon this history, and the
more 1 thought, the more I was convinced, putting every thing
together, that such as I have said is its true moral and meaning.
I must own, however, that the train of thought was not altogether
agreeable to me. I could not disengage myself from an unplea-
sant, though not a very distinct, conviction that this material part
XKACTS FOR THE TIMES.
of piety, separation from the enemies of God, had not been suffi-
ciently pressed on my people, in my course of parochial instruc-
tion. The thought came across my mind, " What if any of 'them
now should go astray for want of due warning on that point, and
should come to a bad end ?" And I secretly determined with
myself, in the silence of the sick room, that I would endeavour for
the future to supply this great deficiency, and that until Church
discipline can be restored again (which the Prayer Book teaches
us to wish and pray for,) I would try to prevail on those who
were most likely to be prevailed to act upon the principles of it,
and establish something like it in their own houses : using a kind
of holy reserve towards those who will not hear the Church.
These thoughts occupied me that night during most of my wak-
ing hours ; my patient happily sleeping soundly, and my anxiety
about him of course- growing less : and when towards morning I
was relieved on my post as nurse, the same thoughts still haunted
me in dreams. At last I settled into a sound slumber, and, as
was not unnatural, overslept myself. I was awakened on the
Monday morning, an hour after the usual time, by my friend's
servant bringing a letter into my room, which I saw by the post-
mark came from my own parish, but I could not at all recollect
the hand writing. I opened it eagerly, not knowing what to
expect, and read as follows :
'* Honoured and dear Sir,
^' I make bold to trouble you with a few lines, as I find on
calling at the Parsonage that Mr. Mason is not yet well enough
for you to leave him : which a little troubled me, for I wanted to
ask your kind advice on a matter of some consequence, and I
could do it much more comfortably by word of mouth. As it is,
I must try and state my case to you by letter, hoping that I shall
be able to make it plain, and knowing that you will excuse other
defects, which will be many. The thing, Sir, is this : you have
seen something of my nephew, young Philip Carey, the bricklayer
of Amdale. For I remember, when he had some work in our
parish, he went to you to buy a Bible, and you had some talk with
him, and named him to me afterwards, seeming rather pleased with
him ; and indeed he is a steady, good tempered lad, though 1
TRACTS rOK THE TIMES.
say it that should not say it. Well, Sir, that Bible was intended
for a present, he would not tell me then to whom, but 1 afterwards
found that he had given it to a young woman named Vane, who
was in service, where he last worked : and in short, there was a
talk among the people, which I as a kinsman was one of the last
to hear, that they were very soon going to be married. I was not
very much surprised at this : but I own to you, Sir, I was more
vexed than some of our people can well account for. Not that I
have any thing to say against the young woman's conduct ; indeed
I believe she has always borne a good character, and is, as the world
goes, very respectable : but I knew very well that her father had
been for many years unsettled in his thoughts on religion — more,
as I believed, of a Baptist than any thing else : and I thought to
myself, if Letitia (for that is her name) is not very different from
her father, how can the Church's blessing go along with such an
union? and without the Church's blessing, how can they expect to
be happy ? So I made it my business to see my nephew, and asked
him quietly, if no scruple of this sort had ever come into his mind ;
and a good deal passed between us, which I need not at present
tire you with. However, the upshot was, we parted good friends,
but both of the same mind as when we met. And on the Sunday
I walked over to Amdale, and called on my sister Lucy, Philip's
mother (his father died last year), and we had a long discourse, in
which she seemed to think me strange and bigoted : but yet I
hoped that what I had said would keep them from going on quite
inconsiderately. So much the more was I disappointed at re-
ceiving a note from my sister this morning, begging me to order
my matters so as to be at Amdale church at 10 o'clock next
Saturday, they having fixed on that day for the wedding, and
wishing me to give the young woman away. I can see, they
quite reckon upon it, and I fear they will be very much affronted
should I refuse. I conclude they hardly thought me quite in
earnest in what I said to them. But though it will be a great
grief to me to have them look unpleasant at me (for next to
my own family, I have always delighted in my sister's), I seem to
have made up my mind, unless you. Sir, should think differently,
not to have any thing to do with this marriage ; and I cannot help
thinking they will one day tliank me for it. I shall not now
9
TRACTS FOR THE TIMES.
intrude on you with my reasons ; but one line just to say yes or
no would greatly oblige,
"Honoured and dear Sir,
"Your obliged and humble servant,
" " Richard Nelson."
When I had read this letter, though I was grieved to think
that my friend Richard, who had always lived such a quiet life,
and with whom 1 had sometimes talked of the great happiness
we both enjoyed — a rare happiness in these times — of belonging,
each of us, to a family undivided in religious opinions : though,
I say, I was grieved to think of Richard's being thus disturbed,
yet I was on the whole more pleased for the thing to have be-
fallen him than if it had happened to any other man in the parish,
for reasons w^hich the reader will easily guess. I wrote to him
as he desired, not a long letter, but such as to show him that I
heartily approved of his principles, and trusted to his discretion
for apjDlying them in the most effectual way. While I stayed with
my relation, I heard no more of the matter, but I thought of it
day and night, and wondered how it would turn out. The
middle of the next week, my relation having nearly recovered, I
returned home ; and the first thing I did was to contrive a little
job of walling, that T might have an excuse for sending to
Richard Nelson. I saw at once, when he came into the room,
that he had been going through a good deal; he looked anxious,
though very calm and cheerful. The following conversation, or
something very like it, passed between us, after I had given my
orders about the work : —
" And how goes on this wedding, Richard ?"
" Pretty much as I expected. Sir : we have had a good deal
to say to each other about it, I, and my sister, and Mr. Vane ;
but though I spoke very plainly to them, they would not believe
I was in earnest, till the very day before that intended for the
marriage. And when they saw that I meant what I said, they
were forced to put off the marriage, till a friend of theirs can be
written to, and come, with whom it seems they had made an
old engagement, that he should be the father at their wedding, if
any one was, out of their two families. In the mean time I am
TRACTS FOR THE TIMES.
sorry to say they look rather black on me ; and not only they,
but a many of the neighbours, too. But luckily I had made up
my mind to that beforehand."
" They must look black upon me^ too, then. . For I should have
done just the same, according to what I understand of the case.
But I suppose you told them on what ground you went?"
" I did, Sir, as well as I could, in my plain way. I saw them
all at different times, Mr. Vane, and my sister, and the two young
people, and told them all the same thing; viz., that I look on
marriage as a sacred thing ; that the Church never meant her
sacred things to be made common ; that such would be the case,
were a person in Letitia's state (for do you know. Sir, she is not
yet even baptized,) to be admitted to Christian marriage ; that
the neglect of this rule is every day doing great mischief ; and
that, being as I am, Philip's Godfather, as well as his nearest
relation, I was bound especially to do what I could to hinder him
from the sin and the peril.
" And it was curious to me. Sir, in the midst of my vexation,
to observe in what a different way the different persons I had to
deal with received what I had to say. Each had his ovni objec-
tion, one to one part of my notions, and another to another. Mr.
Vane thought it very strange that marriage should be made so
purely a matter of Religion ; my sister, I am sorry to say, was
inclined to think very slightly of the difference between us and
the Baptists ; Philip was quite sure, that let him be once mar-
ried, he should soon bring his wife to the same way of thinking
as himself, (for to do him justice, he has no thought of leaving
the Church ;) and, as for the young woman, she said but little,
but what she said, affected me more than all the rest ; for she
really seemed to think me unkind and cruel, in exposing and
discrediting her, and making her out (so she said,) to be no
Christian."
" I do not much wonder," said I, " at the young people ; but
I own I am a little surprised that Mr. Vane should utter a
thought which appears to me so very shocking, as that marriage
need, not be sanctified by Religion at all."
"Why, Sir," replied Richard Nelson, " he has been of late much
out and about, talking with all sorts of people ; and then he med-
TRACTS FOR THE TIMES.
dies with politics and elections, all rather in a wild way, and it
brings him into strange company, and sets him on reading strange
books. So he has picked up this notion among others, which 1
understand the French are very full of, as well as our Frenchified
newspapers. But I should not have thought of arguing with him
about it, it seems so absurd and shocking of itself, if I had not
been afraid of his doing my nephew some harm by it ; for Philip
was in the room with us, of course listening eagerly to what
passed. But I do not know" (interrupting himself,) " why I am
troubling you. Sir, with this conversation."
" By all means go on, I beg of you. I am a little inquisitive
to know what he could have to say for such a notion."
" His fancy was, as far as I could make it out, that the peace
and order of the country is every thing. And if, said he, people
can go on well, and be faithful and happy in marriage without any
public religious service, why should it be urged on them by the
law ?"
" To which I suppose you answered, that there is another world
as well as this ; and it does not follow^ that things will turn out well
in that, because to our short and dim sight they seem to go on in
peace and order here."
"To be sure. Sir, that is very plain ; but I do not think I
went so deep. I took him straight to Scripture ; for in that way
I thought Philip would attend to me most. I put it to him in
this way : if marriage is a different thing to a Christian from
what it would be to any one else ; if it is not only one of the
greatest earthly blessings, but also a speciJil and holy token,
appointed by God to signify unto us the mystical union that is
betwixt Christ and his Church; then, to enter on it without
prayer, or in any other but a religious way, must be almost as
affronting to the Almighty, as if one profaned the Sacrament of
His Son's body and blood. And again, since we are plainly
told, that Christian men ought never to expect any blessing from
God, except as members of His Son's body, (that is, I take it,
as parts of His Church,) how can one help fearing to forfeit the
whole of the blessing intended in matrimony, if one scornfully
refuse it as olfered by the Church ? And I take it, that every
man does reject it in God's sight, who, disliking it in his heart,
TRACTS FOR THE TIMES.
submits to it merely because it is the law of the land. Thus I
went on, not expecting to make any impression on Mr. Vane ;
indeed, I saw too clearly that he was sneering in his heart all the
time, but he did not like to say much, for fear of turning Philip
against him ; who, as I rejoiced to perceive, entered very much
into this part of my talk. And as we walked away to my sister's,
he expressed to me some wonder that so pious a man as Mr. Vane
should ever have approved of the notion of marrying by Justices
of the Peace. ' But I assure you, uncle,' said he, ' that we none
of us agree with him. My mother and Letitia would both of
them be miserable if they thought the Church's blessing would be
wanting on our union. And although I must acknowledge that
I could wish some parts of the service omitted, yet it must be
owned, on the whole, to be extremely beautiful ; and I for my part,*
he went on to say, * never expect to see the day, when / shall take
any dislike to the Church, for that or any other reason.' "
Here I interrupted Richard in his recital. " I do wish," I
said, " that people who are so much wiser and more delicate than
the Prayer Book, would look a little into their Bibles too. And
when they have well reformed both, we shall see how purely the
world will go on, the warnings of God being silenced, and the
mistake corrected, which the Church has made, in speaking out
plainly about fashionable and shameful sins."
My friend Richard smiled at my vehemence, and said, " To
be sure, Sir, it is tolerably plain, (what I have often thought of
the warnings of the Athanasian Creed also,) that the very repug-
nance which many men feel towards repeating them, is rather a
proof of their usefulness and necessity, supposing the substance
of them to be true. For it is plain, that people who shudder so
much at repeating them after the Church, would never have
courage to deliver the like warnings for themselves. And the
same kind of remark may be made on the passages you now
allude to in the Office for Matrimony. And thus people might
be left to perish unwarned, through false delicacy, or false good-
nature. I must say, that if I was a Clergyman, and felt, as I
suppose I should feel, that such warnings ought to be given, I
should feel most deeply obliged to the Prayer Book for putting
TRACTS FOR THE TIMES.
words into my mouth, and commanding me to speak them. 1
would much rather have it so, than be left to form words of my
own. I should feel it less painful to myself, and probably less
annoying to others. And now that we are upon this subject ;
permit me, Sir, just to ask you, do you not think it would do
much good, and correct what may perhaps be justly called the
vulgar objections to the Marriage Service, if men would try to
enter a little more into the spirit of the household stories, and
family scenes in the Old Testament 1 The book of Ruth es-
pecially— can any one read it reverentially, and not learn a great
deal of the difference between True and False Delicacy ? You
will feel my meaning, Sir, at once."
*' Indeed," said I, "I do ; and although I am not aware that I
ever before heard it said in so many words, yet, I should imagine
it must have been silently experienced by every right-minded
reader. And if it should turn out, that the spirit of that Book
is exactly the same with the spirit of our Marriage Service, who
would desire a more complete vindication of it ? But pray let us
go back to your story, which I beg pardon for having interrupted.
You were on the way to your sister, Mrs. Carey's ; and I think
you told me, that you found it very hard to make her so
much as understand your objection to the marriage, or how
any one could possibly imagine Baptists, as such, to be aliens to
the Church."
" Yes ! she was quite positive at first, that I must have some
view of my own, some worldly purpose, in * setting my head'
against the match. As long as she had this fancy, she would
not even listen to my arguments : and as it was, I believe she
did but half hear them. I did not indeed trouble her with many :
for I thought that two or three plain texts, with the interpreta-
tion confirmed by a little unquestionable history, might and
ought to be sufficient."
" Let me just guess, what line you probably took with her.
I suppose you first pointed out to her, that our Saviour's pro-
raises are made to individuals, not simply as believing and re-
penting, but as joining themselves, by faith and repentance, to the
Church which He was founding through his Apostles. For in-
TRACTS FOR THE TIMES.
stance, you might perhaps put her in mind, that our Saviour in
His prayer before His sufferings, in eh. xvii. of St. John, plainly
had an eye to the command he purposed to give them, when he
was going to be taken out of their sight : which command we
read in the last three verses of St. Matthew. The prayer was
" not for the Apostles alone, but for all who should believe on
Him THROUGH THEIR WORD : that they all might be one." For
whom was this prayer offered ? Not for all who any how should
believe in Christ, but " for them who should believe on Him
through the word of the Apostles :" i. e. for the very same per-
sons described in the other text : "Go ye and teach (or, as it
is in the margin, make Disciples, or Christians, of) all nations,
baptizing them in the name of the Father, the Son, and
the Holy Ghost." Those whom he had before prayed for,
he here in effect orders to be taught or made Disciples, by per-
sons having Apostolical authority. But these very same Dis-
ciples are to be one and all baptized. For our Lord's words
are quite express : " Make Christians of them by baptizing
them ;" so that if we are to go by these words, it is quite plain
that persons unbaptized cannot properly be called Christians :
and if we compare the same words with the other text, it seems
very doubtful whether such persons are included in the mean-
ing of our Saviour's gracious intercession : which is surely a
point to be deeply considered. Do you quite understand me,
Richard ?"
" Yes, Sir, I believe I do. Those are some of the places in
Scripture, which I turned to and begged my sister Lucy to con-
sider. But of course. Sir, I could not reason on them so exactly
as you have now done. There was another place too, which I
begged her to think a good deal of, which must needs, I think,
sound very awful to those who are inclined to make light of Bap-
tism : I mean what was said to Nicodemus, " Except a man be
bom OF water and of the Spirit, he cannot enter into the king-
dom of God." It seems to me. Sir, that in speaking those words,
our Saviour, who knew what he would do, must have borne in
mind his purpose of causing water to be what it is made in the Sa-
crament of Baptism, the outward and visible sign of our new birth.
TRACTS FOR THE TIMES.
and admission into His Church". I put the substance of the
two places side by side in this way.
St. John iii. 5. St. Matt, xxviii. 19.
If you would enter into the If you would be a Disciple,
kingdom of God, you must be or Christian, you must be bap-
bora of water and of the Spirit, tized by Apostolical authority
in the name of the Holy Tri-
nity.
What made me stronger in this opinion, was observing the
like argument in our Divine Master's language, when speaking
of the other Holy Sacrament. As thus : for I wrote the four
places down, to make my meaning plain to the very eye.
St. John vi. 53. St. Matt. xxvi. 28.
If you would have life in If you would eat Christ's
you, you must eat the flesh of body and drink his blood, you
the Son of man, and drink his must take and eat the bread,
blood. and drink of the cup, blessed
by those who have authority
to bless it, in remembrance of
Hun.
" I hope, Sir, you will not think that I am using the Bible too
freely : but I must own, to me it is very convincing, when I see
one part of our Saviour's discourses thus pointing as it were to
another, and both so thoroughly agreeing with the known cus-
toms of the early Church, as I have always understood these do.
** For it is now some few years, Sir, since I began to think on
this subject, and what few doubts I had, were very much settled
by a book which you kindly spared me from your Lending
Library. I think it was called ' A conference of two men on
the subject of Infant Baptism.' And it showed to my thinking
most clearly, the opinion of the Church on that subject, in times
when they must have known what the very Apostles used to do.
*' These things, in my plain way, I tried to point out to my
sister ; and I was in hopes to have convinced her, that wilfully
to remain unbaptized is a more grievous sin than the generality
of Dissenters (aye, and a great many (-hurchmeii) imagine. I
TRACTS FOR THE TIMES.
thought, when our Lord so distinctly affirmed, that one must be
born of water and the Spirit, before one could even " enter into
God's kingdom," it was not too much to ask of a Christian
man, that he should not marry such a person, considering what
the Holy Spirit has said by St. Paul to all Christians, that if
they marry, they must marry "in the Lord;" that is to say,
must select such persons as make part of the body of Christ,
considering too what strict charges were given to the Israelites of
old time, not to make marriages with the heathen and unbe-
lievers. I thought to myself, and I put it strongly to my
sister, how can I, with these convictions, with the Scriptures
lying open before me, and as I think distinctly forbidding such
things, how can I be helper to such a union ? how can I come to
God's altar, and present my relation there to Him, and beg His
blessing on an act which in ray conscience I believe to be sinful,
and most provoking to Him ? In short, I told them it was
out of the question ; and if they would put themselves in my
place for a moment, they would see that it must be so."
" I should like to know what the young man thought, as he
stood by and heard all this."
" Oh, Sir, I could see that he was very uneasy ; he made two
or three endeavours to break in upon us with some remarks of
his own : but I was steady in not permitting him till I had stated
my own view, so as to give it a fair chance. When I had
finished, and was going away, leaving my sister, as it seemed to
me, more puzzled than convinced by what had been said, Philip
came close up to me, and said, in the tone of a man more or less
vexed, * You mistake me quite, uncle, if you think I have any
notion of leaving the Church, because I am proposing to marry
one who is not yet a Churchwoman. I like the Church as well
as ever. I was born and bred in it, and hope to die in it ; nay,
and by this very engagement of mine, I expect to do good ser-
vice to the Church. For I shall be very much disappointed
indeed, if Letitia be not very soon prevailed on to be baptized,
and conform, after she becomes my wife.'
'♦ 1 told him, if such was indeed her mind, the matter might
in no long time be settled to the satisfaction of us all. He had
TRACTS FOR THE TIMES.
only to wait till that happy change, which he so confidently
looked for, had taken place, and I would most gladly attend him
as he desired. At this he looked a little disconcerted, and it was
plain enough that he had been mistaking what he only wished,
for what was likely to happen. So I just asked him one ques-
tion, whether he thought himself wiser and steadier than Solo-
mon ? He very likely (said I), when he permitted himself first
to form an attachment to a heathen, expected to bring her over
to the faith and worship of the one true God ; but it ended in
his becoming himself an idolater. Indeed, God's warnings to
his ancient people, not to be unequally yoked with unbelievers,
every where go upon the notion, that the corrupting side in such
unions will be comrauonly too strong for that which was originally
right. How can it be otherwise, while human nature is corrupt,
and when the aid of Divine Grace is forfeited by men's pre-
sumptuously running themselves into a state of continual tempta-
tion ? And, I added, what I have more than once heard from
those who have read modern history, that the same kind of
result is there also visible enough, attending on the like profane
marriages among those who call themselves Christians. I ven-
tured to mention one example, which had occurred to myself, in
such little reading as I have had time for in that line — the ex-
ample of one whom I deeply honour and reverence — you will
guess that I mean King Charles the Martyr. I do not know
whether I am right, but it has always seemed to me, that the
one great error of his Majesty's life was his being " unequally
yoked" with a person of another creed, — a person with whom
I suppose he could not well pray, although, as we happen to
know for certain, he prayed constantly for her conversion. His
own faith to be sure was unstained ; but we know what evil
ensued to his family and kingdom ; and perhaps many of his
own calamities* might be traced to the same cause. Now if that
just and good king cannot be excused for such a marriage, what
can be said for an ordinary Christian, should he run into the
like danger ? What is * tempting God, if this be not ?' Thus
I ran on ; but Philip evidently paid little attention to me. He
seemed to be making up his mind that 1 was prejudiced, and
1
^
TRACTS FOR THE TIMES.
that it was no use his listening at all. So I went away for the
present, hoping before long to have an opportunity of speaking
to him when he was more willing to hear."
*' I thought," said I, " that you told me just now of your
having conversed with the young woman herself : did I mistake
you ? or was that at another time ?"
** That was just as I was going away : I passed by accident
through the room where she was, and we had a very few words
together. It was plain at once, by her manner, that she con-
sidered me personally unkind in what I had been saying of her
to my sister. I begged her to bear with me, considering that I
was so much older, and that I could have nothing at heart but
my nephew's good ; and I put her in mind of two or three things
which had passed, such as I thought would be most apt to pacify
and soothe her when she remembered them ; and then I begged
her seriously to consider, not at present whether I was right or
no in my opinion of the necessity of Baptism, but, supposing I
thought myself right, how could I act otherwise than I was
doing ? Which, I asked, is the truer charity ? to let people go
on unbaptized and unsanctified, for fear of paining them ; — to
treat them as if they were quite safe, when, if you will believe
our Saviour, you must believe they have not yet even entered
into the Church and Kingdom of God, — or to show them that
you feel in earnest for their danger ; to remind them what sen-
tence the Church would pass on them, should they die in their
present condition ? She would not, in that case, allow them
Christian burial. Why ? Evidently, because she thinks them
not members of Christ's body ; not entitled by covenant to those
promises, the rehearsing of which over the grave are in her mind
a part of Christian burial. I believe and obey the Church ; and
if it was the nearest and dearest relation I have, I should count
it kindness, not cnielty, to treat him as she would have him
treated ; to ' have compassion on him, making a difference,' and
so try to bring him, with an humble and penitent heart, to our
Saviour's Baptism in good time.
" This was the tone of what I said to her; but I had hardly
time for so much as this : however, as she is naturally good
tempered and candid, she seemed to take it pretty well."
IKACTb rOh Tlllv TIMES,
" I should like to know," said I, " whether she has ever ex-
pressed any wish for Baptism. A person who thinks of it, but
is as yet irresolute, may be regarded, I should think, in a dif-
ferent light from one who distinctly slights and disparages it ;
more like one of the beginners in Christianity, who were called
in old time Catechumens. Whereas, those who indulge in scorn,
and make themselves easy in such a condition, show the very
temper of the worst heretics. Have you any notion to which of
these two classes the young woman you are speaking of rather
belongs?"
" I should not suppose she had ever thought much of the
matter, until of late, that the question has been started by this
proposed wedding. What thoughts she has, I should fear, are
rather of the scornful kind. She has been used to hear people
say, under breath, perhaps, but not the less emphatically for that,
something like what Naaman the Syrian said, * May I not wash
elsewhere and be clean V with plenty of hints about superstition
and Popery, and other words of the like sound."
" It is too likely ; one has heard of late of too much of that
kind among the Baptists, and among others who agree with them
in slighting the ancient Church. And worse consequences even
than the contempt of Baptism follow, I fear, too often. Persons
become generally irreverent towards religion altogether. A proud
common sense, as it calls itself, usurps the place of that humility
which befits a creature and a sinner in judging of his duties
towards God. Nothing is cordially believed which is not theo-
retically understood : nothing carefully and reverently practised,
of which the use is not perceived. And thus the religion of our
time is in danger of dwindling down to a wretched kind of
political decency : and where, of all parties, is the change going
on most rapidly ? Among those who left the Apostolical Church
because * it was not spiritual enough^ for them !'
** And yet. Sir, is there any thing so strange in that ? Our
blessed Lord joined the two together, — the high, mysterious,
and spiritual, doctrine of the Trinity, with the no less mysterious
communication of grace by water Baptism. They who begin by
being so bold as to despise the water, which He commanded to
be used, it is very natural, as far as I sec, that they should end
TRACTS FOR THE TIMES.
by despising the word which He commanded to be spoken, — the
sacred name of the Father, the Son, and the Holy Ghost."
" It is indeed but too natural, like all the other steps which
men make down the broad way which leads to perdition. But
it is some kind of satisfaction to me to find, that quiet thoughtful
laymen see the danger, as well as we who are of the clergy.
And I suppose we shall be pretty well agreed upon the remedy,
namely, to do what little we can towards reviving among men
the knowledge and love of the ancient Church."
" Ah, Sir, if that might be ! But a Christian must not de-
spond about the Church, nor the meanest Christian of being
made useful, in his place, towards the highest ends. I will not
therefore indulge in forebodings ; but will rather try again what
I can do with the opportunity which Providence has put in my
way. I certainly will do nothing to countenance this marriage ;
and if I cannot prevent it, at least some part of what I say may
rise up in some of their minds some day, and may help them to
truer and better thoughts. But you must help me. Sir, with
your advice, and (may I be so bold?) with your prayers."
" It is my bounden duty, Richard," said I, as I shook him
by the hand at parting. " And take this Scripture home for
your comfort ; that if a man humbly ' cast his bread upon the
waters,' — if he trust his Maker with it in earnest, he shall ' find
it after many days.' "
OXFORD.
The Feast of St. James.
These Tracts are published Monthly, and sold at the price of
2d. for each sheet, or 7s. for 50 copies.
LONDON : PRINTED FOR J. G. & F. RIVINGTON,
ST. Paul's church yard, and Waterloo place.
1834.
Gilbert & Rivington, Printers, St. John's Square, London.
No. 4 1 .] (^d Scholas.) [Price 2d,
TRACTS FOR THE TIMES.
VIA MEDIA.
No. II.
Laicus. I am come for some further conversation with you ;
or rather, for another exposition of your views on Church mat-
ters. I am not well read enough to argue with you ; nor, on
the other hand, do I profess to admit all you say : but I want, if
you will let me, to get at your opinions. So will you lecture^^^Tf I
give the subjects ?
Clericus. To lecture, as you call it, is quite beyond me, since
at best I have but a smattering of reading in Church history.
The more's the pity ; though I have as much as a great many
others : for ignorance of our historical position as Churchmen is
one of the especial evils of the day. Yet even with a little know-
ledge, I am able to see certain facts which seem quite incon-
sistent vdth notions at present received. For my practice^ I
should be ashamed of myself if I guided it by any theories.
Here the letter and spirit of the Liturgy is my direction, as it is
of all classes of Churchmen, high and low. Yet, though I do
not lay a great stress on such views as I gather from history, it is
to my mind a strong confirmation of them, that they just account
for and illustrate the conclusions to which I am led by plain
obedience to my ordination vows.
L. If you only wish to keep to the Liturgy, not to change,
what did you mean the other day by those ominous words, in
which you suggested the need of a second Reformation ?
C. Because I think the Church has in a measure forgotten its
own principles, as declared in the 16th century; nay, under
stranger circumstances, as far as I know, than have attended*
any of the errors and corruptions of the Papists. Grievous as
are their declensions from primitive usage, I never heard in any
case of their practice directly contradicting their services ; —
TRACTS FOR THE TIMES.
whereas, we go on lamenting once a year the absence of disci-
pline in our Church, yet do not even dream of taking any one
step towards its restoration. Again, we confess in the Articles
that excommunication is a solemn duty of the Church under
certain circumstances, and that the excommunicated person must
be openly reconciled by penance, before he is acknowledged by
the faithful as a brother ; yet excommunication, I am told, is now
a civil process, which takes place as a matter of course at a cer-
tain stage of certain law proceedings. Here a reformation is
needed.
L. Only of discipline, not of doctrine.
C. Again, when the Church, with an unprecedented confidence,
bound herself hand and foot, and made herself over to the
civil power, in order to escape the Pope, she did not expect that
infidels (as it has lately been hinted) would be suffered to have
the absolute disposal of the crown patronage.
L. This, again, might be considered matter of discipline. Our
Reformation in the 16th century was one in matters of fail h;
and therefore we do not need a second Reformation in the same
sense in which we needed a first.
C, In what points would you say the Church's faith was re-
formed in the 16th century ? ipv* h>s>
L. Take the then received belief in purgatory and pardons,
which alone was a sufficient corruption to call for a refor-
mation.
C. I conceive the presumption of the Popish doctrine on these
points to lie in adding to the means of salvation set forth in
Scripture. Almighty God has said His Son's merits shaJZ wash
away all sin, and that they shall be conveyed to believers
through the two Sacraments ; whereas, the Church of Rome
has added other ways of gaining heaven.
Z. Granted. The belief in purgatory and pardons disparages
the sufficiency, first of Christ's merits, next of His appointed
sacraments.
, C. And by "received" belief, I suppose you mean that it was
the popular belief, which clergy and laity acted on, not that it
was necessarily contained in any particular doctrinal formulary.
..X. Proceed.
lo
TRACTS FOR THE TIMES.
C. Do you not suppose that there are multitudes both among
clergy and laity at the present day, who disparage, not indeed
Christ's merits, but the Sacraments He has appointed ? and if
so, is not their error so far the same in kind as that of the Romish
Church — the preferring Abana and Pharpar to the waters of
Jordan ? Take the Sacrament of Baptism. Have not some
denominations of schismatics invented a rite of dedication instead
of Baptism ? and do not Churchmen find themselves under the
temptation of countenancing this Papist-like presumption? —
Again, there is a well-known sect, which denies both Baptism
and the Lord's Supper. A Churchman must believe its members
to be altogether external to the fold of Christ. Whatever be-
nevolent works they may be able to show, still, if we receive the
Church's doctrine concerning the means " generally necessary to
salvation," we must consider such persons to be mere heathens,
except in knowledge. Now would there not be an outcry raised,
as if I were uncharitable, did I refuse the rites of burial to such
an one ?
L. This outcry would not proceed from the better informed or
the rulers of our Church.
C. Happily, we are not as yet so corrupted as at the era of the
Reformation. Our Prelates are still sound, and know the dif-
ference between what is modern and what is ancient. Yet is not
the mode of viewing the subject I refer to, a growing one ? and
how does it differ from the presumption of the Papists ? In both
cases, the power of Christ's Sacraments is denied ; in the one
case by the unbelief of restlessness and fear, in the other by the
unbelief of profaneness.
L, Well, supposing I grant that the Church of this day is in a
measure faulty in faith and discipline ; more or less, of course,
according to the diocese and neighbourhood. Now, in the next
place, what do you mean by your Reformation ?
C. I would do what our Reformers in the 16th century did :
they did not touch the existing documents of doctrine — there was
no occasion — they kept the creeds as they were ; but they added
protests against the corruptions of faith, worship, and discipline,
which had grown up round them. I would do the same thing
now, if I could : I would not ckatige the articles, I would add to
A 2
TRACTS FOR THE TIMES.
them : add protests against the erastianism and latitudinarianism
which have incmsted them. I would append to the Catechism a
section on the power of the Church.
L. You have not mentioned any corruptions at present in
worship ; do you consider that there are such, as well as errors
of faith and discipline ?
C. Our Liturgy keeps us right in the main, yet there are what
may be considered such, though for the most part occasional.
To board over the altar of a Church, place an orchestra there of
playhouse singers, and take money at the doors, seems to me as
great an outrage as to sprinkle the forehead with holy water and
to carry lighted tapers in a procession.
L, Do not speak so harshly of what has often been done
piously. George the Third was a patron of concerts in one of
our Cathedrals.
C Far be it from my mind to dare to arraign the actions of
that religious king I The same deed is of a different nature at
different times and under different circumstances. Music in a
Church may as reverentially subserve the feelings of devotion
as pictures or architecture ; but it may not.
L. You could not prevent such a desecration by adding a
fortieth article to the thirty-nine.
C. Not directly : yet though there is no article directly con-
demning religious processions, they have nevertheless been dis-
continued. In like manner, were an article framed (to speak by
way of illustration) declaratory of the sanctity of places set apart
to the worship of God and the reception of the saints that sleep,
doubtless Churchmen would be saved from many profane feelings
and practices of the day, which they give into unawares, such as
the holding vestries in Churches, theflocking to preachers rather
than to sacraments, (as if the servant were above the Master, who
is Lord over His own house,) the luxurious and fashionable
fitting up of town Churches ; the proposal to allow schismatics
to hold their meetings in them ; the off-hand project of pulling
them down for the convenience of streets and roads ; and the
wanton preference (for it frequently is wanton) of unconsecratcd
places, whether for preaching to the poor, or for administering
sacred rites to the rich.
TRACTS FOR THE TIMES.
L. It is visionary to talk of siicli a reformation : the people
would not endure it.
C. It is ; but I am not advocating it, I am but raising a|)ro-
tesl. I say this ought to be, *' because of the angels*," but I do
not hope to persuade others to think as I do.
L. I think I quite understand the ground you take. You
consider that, as time goes on, fresh and fresh articles of faith
are necessary to secure the Church's purity, according to the rise
of successive heresies and errors. These articles are all hidden,
as it were, from the first, in the Church's bosom, and brought out
into form according to the occasion. Such was the Nicene Con-
fession against Arius ; the English Articles against Popery : and
such are those now called for in this age of schism, to meet the
mew heresy, which denies the holy Catholic Church — the heresy
of Hoadley, and others like him.
C. Yes — and let i-t never be forgotten, that, whatever were the
errors of the Convocation of our Church in the beginning of the
1 8th century, it expired in an attempt to brand the doctrines of
Hoadley. May the day be merely delayed !
L. I understand you further to say, that you hold to the Re-
formers as far as they have spoken out in our formularies, which
at the same time you consider as incomplete ; that the doctrines
which are wanting in the Articles, such as the Apostolical Com-
mission, are the doctrines of the Catholic Church ; doctrines
which a member of that Church holds as such prior to subscrip-
tion ; that, moreover, they are quite consistent with our Articles,
sometimes even implied in them, and sometimes clearly contained
in the Liturgy, though not in the Articles, as the Apostolical
Commission in the Ordination Service ; lastly, that we are clearly
bound to believe, and all of us do believe, as essential, doctrines
which nevertheless are not contained in the Articles, as e. g. the
inspiration of Holy Scripture.
C. Yes — and further I maintain, that, while I fully concur in
the Articles, as far as they go, those who call one Papist, do not
acquiesce in the doctrine of the Liturgy.
L. This is a subject I especially wish drawn out. You threw
» I Cor. xi. 10.
No. 41. a 3
TRACTS FOR THE TIMES.
out some hints about it the other day, though I cannot say yon
convinced me. I have misgivings, after all, that our Reformers
only began their own work. I do not say they saw the tendency
and issue of their opinions ; but surely, had they lived, and had
the opportunity of doing more, they would have given into
much more liberal notions (as they are called) than you are
disposed to concede. It is not by producing a rubric, or an in-
sulated passage from the services, that you can destroy this
impression. Such instances only show they were inconsistent,
which I will grant. Still, is not the genius of our formularies
towards a more latitudinarian system th^i they reach ?
C I will cheerfully meet you on the ground you propose.
Let us carefully examine the Liturgy in its separate parts. I
think it will decide the point which I contended for the other
day, viz. that we are more Protestant than our Reformers.
L. What do you mean by Protestant in your present use of it ?
C. A number of distinct doctrines ^e included in the notion
of Protestantism : and as to all these, our Church has taken the
Via Media between it and Popery. -At present I will use it in
the sense most apposite to the topics we have been discussing ;
viz. as the religion of so-called freedom and independence, as
hating superstition, suspicious of forms, jealous of priestcraft,
advocating heart-worship ; characteristics, which admit of a good
or a bad interpretation, but which, understood as they are in-
stanced in the majority of persons who are zealous for what is
called Protestant doctrine, are (I maintain) very inconsistent
with the Liturgy of our Church. Now let us begin with the
Confirmation Service.
L. Will not the Baptismal be more to* your purpose? In it
regeneration is connected with the formal act of sprinkling a
little water on the forehead of an infant.
C. It is true ; but I would rather shew the general spirit of
the services, than take those obvious instances which, it seems,
you can find out for yourself. Is it not certain that a modern
Protestant, even though he granted that children were regene-
rated in Baptism, would, in the Confirmation Service, have
made them some address about the necessity of spiritual renova-
tion, of becoming new creatures, &c. ? I do not say such warn-
TRACTS FOR THE TIMES.
ing is not very appropriate ; nor do I propose to account for
our Church's not giving it ; but is it not quite certain that the
present j^'^^^vailing temper in the Church would have given it,
judging from the prayers and sermons of the day, and tliat the
Liturgy does not ? Were that day like this, would it not have
been deemed formal and cold, and deficient in spiritual-minded-
ness, to have proposed a declaration such as has been actually
adopted, that " to the end that Confirmation may be ministered
to the more edifying of such as shall receive it ... . none hereafter
shall be confirmed, but such as can say the Creed, the Lord's
Prayer, and the Ten Commandments," &c. ; nothing being said
of a change of heart, or spiritual affections ? And yet, upon
this mere external profession, the children receive the imposi-
tion of the Bishop's hands, " to certify them by this sign, of
God's favour and gracious goodness towards them."
L. From the line you are adopting, I see you will find services
more Anti-Protestant (in the modern sense of Protestant,) than
that for Confirmation.
C. Take, again, the Catechism. What can be more technical
and formal (as the persons I speak of would say,) than the divi-
sion of our duties into our duty towards God and our duty
towards our neighbour ? Indeed, would not the very word duty
be objected to by them, as obscuring the evangelical character of
Christianity ? Why is there no mention of newness of heart, of
appropriating the mercies of redemption, and such like phrases,
which are now common among so-called Protestants ? Why no
mention of justifying faith ?
L. Faith is mentioned in an earlier part of the Catechism.
C. Yes, and it affords a remarkable contrast to the modern
use of the word. Now-a-days, the promment notion conveyed
by it regards its properties, whether spiritual or not, warm,
self- renouncing. But in the Catechism, the prominent notion is
that of its object^ the believing " all the Articles of the Christian
faith," according to the Apostle's declaration, that it is * the
substance of things hoped for, the evidence of things not seen.' "
L. I understand ; and the Creed is also introduced into the
service for Baptism.
C. And still more remarkably in the order for Visiting the
TRACTS FOR THE TIRFES.
Sick : more remarkably, botli because of the season when it
is introduced, when a Christian is drawing near his end, and also
as being a preparation for the absolution. Most comfortable,
truly, in his last hour, is such a distinct rehearsal of the great
truths on which the Christian has fed by faith, with thanksgiving,
all his life long ; .yet it surely would not have suggested itself to
a modern Protestant. He would rather have instituted some
more searching examination (as he would call it,) of the state
of the sick man's heart ; whereas the whole of the minister's
exhortation is what the modern school calls cold and formal. It
ends thus : — " I require you to examine yourself and your
estate, both toward God and man ; so that, accusing and con-
demning yourself for your own faults, you may find mercy at
oui; heavenly Father's hand for Christ's sake, and not be accused
and condemned in that fearful judgment. Therefore, I shall
rehearse to you the Articles of our Faith, that you may know
7vhether you believe as a Christian man should^ or no."
L. You observe the Rubric which follows: it speaks of a
further examination.
C. True; still it is what would now be called formal and
external.
L. Yet it mentions a great number of topics for examination :
— " Whether he repent him truly of his sins, and be in charity
with all the world ;" exhorting him to forgive, from the bottom
of his heart, all persons that have oiFended him ; and, if he hath
offended any other, to ask them forgiveness ; and, where he hath
done injury or wrong to any man, that he make amends to the
uttermost of his power. And, if he hath not before disposed of
his goods, let him then be admonished to makd his will, and to
declare his debts, what he oweth, and what is owing to him ; for
the better discharging of his conscience, and the quietness of his
executors." Here is an exhortation to repentance, charity, for-
giveness of injuries, humbleness of mind, honesty, and justice.
What could be added ?
C You will be told that worldly and spiritual matters are
mixed together; and, besides, not a word said of looking to
Christ, resting on Him, and renovation of heart. Such are the
expressions which modem Protestantism would have considered
TRACTS FOR THE TIMES.
necessary, and would have inserted as such. They are good
words ; still they are not those which our Church considers the
words for a sick-bed examination. She does not give them the
prominence which is now given them. She adopts a manner of
address which savours of what is now called formality. That our
Church was no stranger to the more solemn kind of language,
which persons now use on every occasion, is evident from the
prayer " for a sick person, when there appeareth small hope of
recovery," and " the commendatory prayer;" still she adopts
the other as her ordinary manner.
Z. I can corroborate what you just now observed about the
Creed, by what I lately read in some book or books, advocating
a revision of the Liturgy. It was vehemently objected to the
Apostles' Creed, that it contained no confession of the doctrine
of the atonement, nor (I think) of original sin !
C. It is well to see persons consistent. When they go full
lengths, they startle others, and, perhaps (please God) them-
selves. Indeed, I wish men would stop a while, and seriously
reflect whether the mere verbal opposition which exists between
their own language and the language of services (to say nothing
to the difference of spirit), is not a sort of warning to them, if they
would take it, against inconsiderately proceeding in their present
course. But nothing is more rare at this day than quiet thought.
Every one is in a bustle, being bent to do a great deal. We
preach, and run from house to house ; we do not pray or
meditate. But, to return. Next, consider the first exhortation
to the Communion : would it not be called, if I said it in dis-
course of my own, dark, cold, and formal? " The way and
means thereto [to receive worthily] is, — First, to examine your
lives and conversations by the rule of God*s Commandments^ &c,
.... Therefore, if any of you be a blasphemer of God, an hin-
derer or slanderer of His word, an adulterer^ or be in malice^ or
envy, or any other grievous crime, repent you of your sins," &c.
Now this is what is called, in some quarters, by a great abuse of
terms, " mere morality."
L. If I understand you, the Liturgy, all along, speaks of the
Gospel dispensation, under which it is our blessedness to live, as
being, at the same time, a moral law ; that this is its prominent
TRACTS FOR THE riMES.
view ; and that external observances and definite^ acts of duty
are made the means and the tests of faith.
C. Yes ; and that, in thus speaking, it runs quite counter to
the innovating spirit of this day, which proceeds rashly forward
on large and general views, — sweeps along, with one or two
prominent doctrines, to the comparative neglect of the details of
duty, and drops articles of faith and positive and ceremonial
observances, as beneath the attention of a spiritual Christian, as
monastic and superstitious, as forms, as minor points, as tech-
nical, lip-worship, narrow-minded, and bigotted. — Next, con-
sider the wording of one part of the Commination Service : —
" He was wounded for our offences, and smitten for our wicked-
ness. Let us, therefore, return unto Him, who is the merciful
receiver of all true penitent sinners ; assuring ourselves that He
is ready to receive us, and most willing to pardon us, if we
come unto Him with faithful repentance ; if we will submit our-
selves unto Him, and from henceforth walk in His ways ; if we
will take His easy yoke and light burden upon us, to follow
Him in lowliness, patience, and charity, and be ordered by the
governance of His Holy Spirit ; seeking always His glory, - and
serving Him duly in our vocation with thanksgiving : This if
we do, Christ will deliver us from the curse of the law," &c.
Did another say this, he would be accused by tlie Protestant
of this day of interfiering with the doctrine of justification by
faith.
L. You have not spoken of the daily service of the Church
or of the Litany.
C. I should have more remarks to make than I like to
trouble you with. First, I should observe on the absence of
what are now called, exclusively, the great Protestant doctrines,
or, at least, of the modes of expression in which it is at present
the fashion to convey them. For instance, the Collects are
summaries of doctrine, yet I believe they do not once mention
what has sometimes been called the articulus stantis vel ca-
dentis Eccelsiae. This proves to me that, true and important as
this doctrine is in a controversial statement, its direct mention
is not so apposite in devotional and })ractical subjects as modern
Protestants of our Church would consider it. Next, consider
TRACTS FOR THE TIMES.
the general Confession, which prays simply that God would
grant us " hereafter to live a godly, righteous, and sober life."
Righteous and sober ! alas ! this is the very sort of words which
Protestants consider superficial ; good, as far as they go, but
nothing more. In like manner, the priest, in the Absolution,
bids us pray God " that the rest of our life hereafter may be
pure and holy." But I have given instances enough to explain
my meaning about the Services generally : you can continue the
examination for yourself. I will direct your notice to but one
instance more, — the introduction of the Psalms into the Daily
Service. Do you think a modern Protestant would have intro-
duced them into it ?
L. They are inspired.
C. Yes, but they are also what is called Jewish. I do certainly
think, I cannot doubt, that, had the Liturgy been compiled in a
day like this, at most, but a selection of them would have been
inserted in it, though they were all used in the primitive worship
from the very first. Do we not hear objections to using them
in singing, and a wish to substitute hymns ? Is not this a proof
what judgment would have been passed on their introduction
into the Service, by reformers of the nineteenth century ? First,
the imprecatory Psalms, as they are called, would have been set
aside, of course.
L, Yes ; I cannot doubt it ; though some of them, at least,
are prophetic, and expressly ascribed in the New Testament to
the inspiration of the Holy Ghost.
C. And surely numerous other passages would have been
pronounced unsuitable to the spiritual faith of a Christian. I
mean all such as speak of our being rewarded according to the
cleanness of our hands, and of our walking innocently, and of
the Lord's doing well to those that are good and true of heart.^
Indeed, this doctrine is so much the characteristic of that hea-
venly book, that I hardly see any part of it could have been
retained, but what is clearly predictive of the Messiah.
L. I shall now take my leave, with many thanks, and will
think over what you have said. However, have you not been
labouring superfluously ? We know all along that the Puritans
TRACTS FOR THE TIMES.
of Hooker't time did object to the Prayer Book : there was no
need of proving that.
C. I am not speaking of those who would admit they were
Puritans ; but of that arrogant Protestant spirit (so called) of
the day, in and out of the Church (if it is possible to say what
is in and what is out), which thinks it takes bold and large views,
and would fain ride over the superstitions and formalities which
it thinks it sees in those who (I maintain) hold to the old Catho-
lic faith ; and, as seeing that this spirit is coming on apace, I cry
out betimes, whatever comes, it is that corruptions are pouring
in, which, sooner or later, will need a second Reformation.
Oxford,
The Feast of St, Bartholomew,
These Tracts are 'published monthly ^ and sold at the price of 2d.
for each sJieety or 7s. for 50 copies*
LONDON: PRINTED FOR J. G. & F. RIVINGTON,
ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE.
1834.
GiLDEUT & RiviNCTON, Printers, St. Juhii's Square, London.
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TRACTS FOR THE TIMES.
BISHOP WILSON'S MEDITATIONS ON HIS SACRED
OFFICE.
No. I.— SUNDAY.
Question from the Office of Consecration. — Are you persuaded
THAT YOU BE TRULY CALLED TO THIS MINISTRATION, ACCORDING
TO THE WILL OF OUR LoRD JeSUS ChRIST, AND THE ORDER Of
THIS REALM ? AjlS. I AM SO PERSUADED.
Almighty God, who by Thy Providence hast brought me into
Thine immediate service, accept my desire of serving Thee ;
and grant that, in the sincerity of my soul, I may perform the
several duties of my calling, and the vows that are upon me.
Blessed be Thy Good Spirit, that ever it come in my heart to
become Thy minister. May the same Good Spirit make me
truly sensible of the honour and danger of so great a trust, and
of the account I am to give. And give me grace to make
amends, by my future diligence, for the many days and years
that I have spent unprofitably. And this I beg for Jesus Christ
His sake.
He that doth not find himself endued with a spirit of his
calling, hath reason to fear that God never called him
Marks of a True Pastor.
St. John X. 1. " He that entereth not by the door into the
sheepfold, but climbeth up some other way, the same is a thief
and a robber. But he that entereth in by the door is the
shepherd of the sheep." A larvful entrance^ upon motives which
aim at the glory of God and the good of souls. An external call
and mission, from the Apostolic authority of Bishops.
" The sheep hear his voice ;" that is, when he speaks to their
hearts and to their capacities.
TRACTS FOR THE TIMES.
" He that calleth his sheep by name ;" that is, he knows them
so well, as to know all their wants.
" He goeth before them, and they follow him." He leads such
a life, as they may safely follow.
" A stranger will they not follow ;" that is, they ought not to
follow such as break Catholic Unity.
" I am the door." It is by Jesus Christ, not by us, that the
flock is kept in safety ; without Him, we can do nothing ; nei-
ther by our learning, our eloquence, or our labours : — This is to
roh Christ of the glory of saving His sheep ; and to enter into
the ministry, only to plunder the Church of her revenues.
" The good shepherd giveth his life for the sheep ;" either by
spending it in the ministry ; or suffering, if there be occasion ;
never sacrificing the flock to his own ease, avarice, or humours.
" The hireling careth not for the sheep." He lords it over
them, makes what advantage he can of them, and counts them
his own no longer than they are profitable to him. " He leaves
them," that is, when dangers threaten. Then the good shepherd
and the hireling are discovered.
Heb. V. 4. " No man taketh this honour unto himself, but he
that is called of God, as was Aaron."
Heb. V. 2 " High Priest, who can have compassion on
the ignorant, and on them that are out of the way." A pastor,
who is sensible of his own infirmities, will not fail to treat sinners
with meekness and compassion.
Heb. xiii. 17. " They watch for your souls, as they that
must give account." A most dreadful consideration this ; inso-
much as that St. Chrysostom said, upon reflecting upon it, " It
is a wonder if any ruler in the Church be saved." It wifl be
work enough for every man to give an account for himself; but
to stand charged, and to be accountable for many others, who can
think of it without trembling ? O God ! how presumptuous was
I, to be persuaded to take upon me this charge !
Who will value himself upon ecclesiastical dignities, who con-
siders that Judas was chosen to be an Apostle ?
O Good Shepherd ! I beseech Thee, for myself and for my
flock, to seek us, to find us, to lead us, to defend us, and to
preserve us to life eternal.
TRACTS FOR THE TIMES.
If God be satisfied with a pastor, it is of little importance
whether he please or displease men.
Tit. ii. 15. " These things speak, and exhort, and rebuke with
all our authority. Let no man despise thee;" that is, for want
of exercising ecclesiastical discipline.
The following are truths which cannot be preached too often :
viz., the bondage of man by sin, the necessity of a Deliverer, the
manner of our redemption, the danger of not closing with it, the
power of grace to deliver us, &c. A pastor should do all this,
and act with the dignity of a man who acts by the authority of
God.
The Authority of Bishops.
We are willing enough to desire to imitate Jesus Christ and
his Apostles in their authority, without thinking of following
them in their humility, their labours, self-denial, &c.
A Bishop is a Pastor set over other Pastors They were to
ordain Elders. They might receive an accusation against an
Elder. They were to charge them to preach such and such
doctrines, to stop the mouths of deceivers, to set in order the
things that were wanting. And, lastly, this was the form of
Church government in all ages, so that, to reject this, is to reject
an ordinance of God.
Matt. V. 19. " Whosoever shall do and teach the command-
ments, the same shall be called great in the kingdom of God."
It is in this the true greatness of a Bishop does consist, not in
the eminence of his see, multitude of attendants, favour of
princes, &c.
Bishops were called to sit in Parliament, to give their counsel
according to God's Law ; as the civil judges were to give their
advice according to the temporal laws in matters of difficulty.
Mark x. 44. *' Whosoever of you will be the chiefest, shall
be servant of all." The greatest Prelate in the Church is he
who is most conformable to the example of Christ, by humility,
charity, and care of his flock, and who, for Christ's sake, will
be a servant to the servants of God.
O Sovereign Pastor of souls! renew in Thy Church, and
especially in m-c, this spirit of humility ; that I may serve Thee
in the meanest of Thy servants. If I lie under the necessity of
TRACTS FOR THE TIMES.
being served by others, let it be with regret, and let me exact no
more service than is necessary. ^rjsmib
Luke X. 3. " Behold, I send you forth as lambs among
wolves." It belongs to Thee, O Lamb of God, to guard both
me and my flock from w^olves who assault us, either openly or in
sheep's clothing, I depend entirely upon Thee, in whatever re-
lates to my own preservation, or that of the people committed to
my care.
Luke xix» 20. " Lord, behold, here is Thy pound, which I
have kept laid up in a napkin," O my Saviour ! I tremble to
think how I have followed the example of this slothful servant ;
and what reason I have to dread his doom. Rest is a crime in
one who has promised to labour all the days of his life ; and in
me, therefore, it is a great evil, not to be always doing good.
Pardon me, my God, for what is past ; and let me not imagine
that, because I am free from gross and scandalous crimes, that,
therefore, I lead a good life. O Lord, give me grace proportion-
able to the talents I have received, and to the account I am to
give ; that I may faithfully perform all the duties belonging to
my state. Amen.
Whoever is associated in the Priesthood of Christ, ought, in
imitation of Him, to sacrifice himself for the advantage of His
Church, and for all the designs of God.
Luke xxii. 26. " But ye shall not be so ; but he that is
greatest among you, let him be as the younger ; and he that is
chief, as he that doth serve." A Bishop does not know his office
in the Church, if he pretends to distinguish himself by power,
imperiousness, and grandeur ; or by any other way than by hu-
mility, and by a great concern for souls. Marks of distinction
are rather a burthen, which he bears out of necessity, but com-
plains of them secretly to God. He considers himself as the
servant, not as the Lord of souls. Even Jesus Christ made
Himself our pattern in this.
Translation of Bishops and Pastors.
Self-love is too often at the bottom, and not the glory of God
or the good of souls. When men's labours are attended with
tolerable success, yet, because either they can better their tem-
poral rondition. or think that a more public station would be
TRACTS FOR THE TIMES.
more suitable to their great capacities, they leave their station
for one more full of dangers, without any prospect of being more
serviceable to God or to His Church, and the souls of men ; not
considering that this is the voice of pride, self-love, and covetous-
ness, and an evil example to others, to whom we do, or should,
preach humility, as the very foundation of Christianity.
The greater share we have in the authority of Jesus Christ,
the greater must we expect to have in His suflferings ; the cross
being the reward of faithful pastors.
To leave a clergy and a people to whom one is perfectly well
known, to go to another to whom one is a stranger, and this for
the sake of riches, which are supposed to have been renounced, —
this w^as unknown to the first ages of Christianity.
He is but the vain image of a Pastor, an idle shepherd, who
chooses to abandon his flock, and leave them to the conduct of
those who have no concern for them, and entrust the salvation of
those souls to others, for whom he himself is responsible to Gop.
He may be learned, he may be employed, &c. but he cannot be
a good shepherd
Church Government.
Col. iv. 5. " Walk in wisdom toward them that are without,
redeeming the time." Prudence is very necessary in dangerous
times ; it being no small fault to give occasion to the raising of
storms against the Church and her ministers, for want of having
a due regard to the times and to the passions of carnal men ....
Matt. XX. 26, 27. " Whosoever will be great among you, let
him be your minister ; and whosoever will be chief among you,
let him be your servant ; even as the Son of man came not to be
ministered unto, but to minister." God give me a true and
prudent humility ; to have nothing of the air of secular governors,
to attend the flock of Christ as a servant, to look on Him as my
pattern, to study His conduct and spirit, to spend and be spent
for my flock, that 1 may never desire to increase my burden,
that I may be better qualified to be ministered unto, and that I
may never strive to live at ease, in plenty, in luxury, repose, and
independence. Amen.
The name of a servant ought to be esteemed honourable to the
TRACTS FOR THE TIMES.
eye of faith, and a real privilege ; since Jesus Christ took upon
Him the nature of a servant.
Bishops and Priests, (saith St. Ambrose,) are honourable, on
account of the sacrifice they offer. The power of the keys, and
the exercise of that power ; the due use of confirmation, and
(previous to that) examination ; a strict examination into the
learning, lives, and characters, of such as are designed for Holy
Orders, are matters of infinite and eternal concern. . . .
A man may be ruined by those very means which were de-
signed to enable him to discharge his duty with more conveni-
ence. And Bishops have too often been put into such easy
circumstances, as to forget that they were Bishops. . . .
Rev. i. 16. ** And He had in His right hand seven stars."
Make me, O Jesus, a shining star in Thy Church ; support me
by Thy right hand ; guide and direct me by Thy light ; let me
never become a wandering star.
A primitive Bishop will be careful to avoid, as much as pos-
sible, worldly equipage and retinue, excess, pomp, and osten-
tation
Bishops are called angels in the Revelations, intimating that
they should have no interest on earth at heart so much as that of
the good of the Church and the honour of God
At the Lord's Supper.
(Before the Service begins.)
May it please Thee, O God, who hast called us to this ministry,
to make us worthy to offer unto Thee this sacrifice for our own
sins and for the sins of Thy people. Accept our service and our
persons, through our Lord Jesus Christ, who liveth and reigneth
with Thee and the Holy Ghost, one God, world without end.
Amen.
O, reject not this people for me and for my sins !
(Upon placing the alms upon the Altar.)
All that we possess is the effect of Thy bounty, O God ! Of
Thy own do we give Thee. Pardon all our vain expences ; and
accept of this testimony of our gratitude to Thee, our benefactor,
for the Lord Jesus* sake.
TRACTS FOR THE TIMES.
( Upon placing the Elements upon the Altar. J
Vouchsafe to receive these Thy creatures from the hands of us
sinners, O Thou self-sufficient God !
(Immediately after the Consecration.)
We offer unto Thee, our King and our God, this bread and this
cup. We give Thee thanks for these and for all Thy mercies ;
beseeching Thee to send down Thy Holy Spirit upon this sacri-
fice, that He may make this bread the body of Thy Christ, and
this cup the blood of Thy Christ ; and that all we, who are par-
takers thereof, may thereby obtain remission of our sins, and all
other benefits of His passion.
And, together with us, remember, O God, for good, the whole
mystical body of Thy Son ; that such as are yet alive may finish
their course with joy ; and that we, with all such as are dead in
the Lord, may rest in hope and rise in glory, for Thy Son's sake,
whose death we now commemorate. Amen.
May I adore Thee, O God, by offering to Thee the pure and
unbloody sacrifice, which Thou hast ordained by Jesus Christ.
Amen.
But how should I dare to offer Thee this sacrifice, if I had not
first offered myself a sacrifice to Thee, my God ? May I never
offer the prayers of the faithful with polluted lips, nor distribute
the bread of life with unclean hands.
1 acknowledge and receive Thee, O Jesus, as sent of God, a
Prophet, to make His will known to us, and His merciful purpose
to save us ; as our Priest, who offered Himself an acceptable
sacrifice for us, to satisfy the Divine Justice, and to make inter-
cession for us ; and as our King, to rule, and defend us against
all our enemies.
May I always receive the Holy Sacrament in the saAie mean-
ing, intention, and blessed effect, with which Jesus Christ ad-
ministered it to His Apostles in His last Supper.
Concerning Confirmation.
By faith we receive the Spirit, which is of God. " I will put
My Spirit within you, saith God."
We are truly Christians by receiving the Spirit of Christ.
This is the great blessing of the Gospel, the fellowship of the
TRACTS FOR THE TIMES.
Holy Ghost, with the desire of which we conchide our daily
prayers, with the grace of our Lord Jesus Christ. . . .
The effect and blessing of Confirmation,
It is to convey the inestimable blessing of the Holy Spirit of
God by prayer and the imposition of the hands of God's mini-
sters, that He may dwell in you, and keep you from the tempta-
tions of the world, the flesh, and the devil.
Confirmation is the perfection of baptism. The Holy Ghost
descends invisibly upon such as are rightly prepared to receive
such a blessing, as at the first He came visibly upon those that
had been baptized
As the Holy Spirit is present in our baptism, to seal the re-
mission of sins, and to infuse the seeds of Christian life ; so is
He present in confirmation, to shed further influences on those
that receive it, for stirring up the gift of God bestowed in bap-
tism, &c.
Prayer after Confirmation.
Matt. xix. 15. And He laid His hands on them.
O Holy Spirit of grace ! I make my humble supplication to
Thee in behalf of those Thy servants on whom I have this day
laid my hands. Be Thou their wisdom, to give them the know-
ledge of religion ; their understanding, to know their duty ; their
counsel in all their doubts ; their strength against all tempta-
tions ; their knowledge, in what belongs to the state of life in
which Thy Providence shall place them ; their piety and godli-
ness in all their actions ; and be Thou their fear, all their life
long, for Jesus Christ's sake. Amen.
OXFORD.
The Feast of St. Bartholomew.
Tliese Tracts are published Monthly ^ and sold at the price of
2d. for each sheets or 7s. for 50 copies.
LONDON : PRINTED FOR J. G. & F. RIVINGTON,
ST. Paul's church yard, and Waterloo place.
1834.
Gilbert & Rivinoton, Printers, St. John's Square, London.
No. 43.] IPrice 2d.
TRACTS FOR THE TIMES.
RICHARD NELSON.
No. IV.
What a weariness is it !" — Mal. i. 13.
-' O, they be blessed that may dwell
Within Thy house always :
For they all times Thy facts do tell,
And ever give Thee praise.
Yea, happy sure likewise are they
Whose stay and strength Thou art,
Who to Thy house do mind the way.
And seek it in their heart."
Psalm Ixxxiv. 5, 6.
Among all the boys of our Sunday-school, none have given me
so much trouble as Absalom Plush, and two of farmer Yawn's
sons. They are almost always behind their time : at school they
are very inattentive, and at Church their conduct has been
repeatedly so disgraceful that it even attracted the attention of
one of the Churchwardens, who gave them a severe reprimand,
and threatened to send for a constable ; since which, they have
conducted themselves rather more decently. Perhaps my readers
may be inclined to ask why I suiFer them to remain in the school,
their behaviour having been so bad. My answer must be, that
as they are but little boys, (for Absalom is the eldest, and he is
not more than eleven, if so much,) I still hope they may improve ;
and if I were to put them out of the school, I fear I should lose
all chance of gaining any influence over them. However, I have
made up my mind that if they behave in this sort of way again,
they shall go.
$ TRACTS FOR THE TIMES.
There is, too, another consideration which has ratlier disposed
me to be sorry for these boys in the midst of my displeasure,
namely, that if they had been well instructed, and a good ex-
ample had been set them at home, they would, perhaps, have
behaved differently at school and in Church. For young Plush
does not want for sense, though he is so unruly ; and as to tlie
little Yawns, they are not naturally of bad dispositions, but so
determinedly indolent and unwilling to make any exertion for
their own improvement, that it is a great trial of one's patience to
endeavour to teach them. I am, however, sorry to say, the ex-
amples they have before them at home are not such as to
encourage them to turn to good account the instruction they may
receive at Church or at the school. This I was fully aware of
from the first, and, accordingly, as it is my usual custom when
the children behave ill at school to take the first opportunity of
mentioning it to the parents and friends, with the hope of throw-
ing in a word which may be for their good too, I determined that
I would do so in these instances.
An occasion soon offered itself of speaking to farmer Yawn,
whose house is very near to mine. But before I state what
passed between us, I should say that I had, that same morning,
talked the matter over with my friend Richard Nelson, in whose
class Absalom was, as well as the elder of the two Yawns.
" Sir," replied Richard, in answer to my question respecting
the conduct of thege boys, " as to Lawrence Yawn, 1 cannot say
that he applies much to l^is book, or, as I think, ever means to do
so. Indeed, I have heard that he should say he likes to be at the
bottom of the class, because then he 1ms a chance of leaning
against the waU» or of resting on the corner of my chair. But
Absalom Plush is ^luch more untractable, and inclined to be im-
pudent too. To give you an instance, Sir, what happened only
last Sunday. He came in very late, as he frequently does, and
when I spoke to him about it he only laughed, and said he could
not come sooner, and under breath, as I thought, he should not,
and he seemed to me occasionally to be humming to himself
some kind of song."
*'Asong!" said I, "what in the school? tliat is something
new indeed."
TRACTS FOR THE TIMES. 3
" However," proceeded Nelson, " according to your advice to
us in such cases, I took no notice at the time : but in the evening,
as he happened to come along the path by our garden, I said to
him, ' Absalom, I do wish you would pay a little more attention
at school, 1 really fancied to-day you were singing something
of a song.* • Well,' said he, 'suppose I was — what then ?
'twas only a bit of a tune that a man was singing in at father's,
one night last week ; and father said, that altering the words a
little, it would just suit us boys of the Sunday-school. There is
no harm (he continued) in the words, I will tell you what they
were.' But they seemed to me. Sir, to be part of a very mis-
chievous ballad, signifying that instead of Churches and Prayer
Books, people had better sit in public houses and study news-
papers ; that Church-going is time-wasting, and so forth. So
it is plain that the boy is encouraged at home in his bad ways ;
and, as you ask me the question, Sir, I fear it is not much better
with the two Yawns ; for I dare say you must have observed
that there are six or seven people, who always come late into
Church, rain or shine, morning or evening, and amongst them
Master Yawn comes in as regularly as possible just about the end
of the first Lesson."
" Yes," I said, " I have observed it, and have long wished for
an opportunity of inquiring into the cause of such a practice."
After some other observations we parted, and it happened, as
I before observed, that on the same day my neighbour Yawn
came to our house to borrow a milking bucket, which I very
readily lent him, though not with my servant's good will, as such
articles seldom returned from the farmer's in exactly as good a
condition as they went. m^^ ' ^^^ u^u^i^
Seeing him, then, go out of the yard with the bucket in his
hand, I met him at the garden gate, and said to him at once,
*' I do wish, Mr. Yawn, you would speak to Lawrence and the
little boy, for by their irregularity and extreme idleness, t^ey
vex me very much, and do harm to the other boys in ifie
school." ' ' '
" Sir," he replied, making a low bow, "I am very sorry in-
deed to come troubling again so soon for a bucket, but our people
4 TKACTS FOR THE TIMES.
are so careless — " " O never mind about the bucket," I said,
" only please let it be throughly cleaned — but I want you to tell
me what will be the best way of treating that idle fellow, Law-
rence, and his little brother."
" Sir," he answered, " 1 am very sorry indeed they should have
done any thing to offend you, but you may depend on it they
ishall always for the future come to school in good time, and mind
what is said to them ; otherwise, their mother or I will give Ihevi
the stick as sure as every Sunday morning comes round."
" Mr. Yawn," I replied, "I should be very sorry to have
Sunday made the day for such unpleasing performances in your
house or in any other. I do not at all wish any boys to come to
the school against their will, especially if their friends only send
them to please me."
" O Sir," he said, " I am sure it is not at all against our will —
though, certainly, 'tis a longish while for the children to stay,
from nine to half past twelve, or more ; and I don't altogether
wonder that the boys are tired. But they shall come for the
future, and stay too, tired or not tired, for I should be very sorry
we should do any tiling to offend you, Sir."
" You have told me so now three times, Mr. Yawn," I
answered, " so of course 1 ought to believe it. But at all events,
I hope / shall not offend you if I take this opportunity to ask
you, why you and Edward Gape, and two or three others, make
a rule of treating our Church service in such a careless, and I
must say scornful, way ?"
"il/e treat the Church with scorn !" he replied, *' why. Sir, what
can you be thinking of? Why I scarcely ever miss a Sunday.
'Twould be a good thing for you clergymen if every body else
was as regular.'*
" As to that," I replied, " it makes no sort of difference to us
whether people come or stay away, except so far as that we ought
to be thankful when they do right, and grieved when they neglect
their duty. In this respect, Mr. Yawn, 7vc are the really ' in-
dependent' ministers. But what 1 allude to is, your strange
unaccountable custom of coming into Church so late. I have
been here now nearly six years, and in all that time, though by
TRACTS FOR THE TIMES. O
your own account you have come to Church regularly once every
Sunday, yet I doubt if ever you have been within the walls till
after I had begun reading the Lessons."
" Yes, Sir, I have," he said, " you are mistaken there."
" Come now," I said, " if I have been here five years and a
half, I have been here 286 Sundays, and I think I may venture
to say, that during all that time you have not been in Church
time enough to hear all the first Lesson more than twenty times."
" Perhaps not," he said, " twenty is a good many."
"Well," I replied, "I will venture to say not more than ten
times."
" I am not sure of that," he answered.
" But I am sure of it," I said, " sure that you have not been
in by the time I mention, evenjioe Sundays."
" I can remember at least three times," he answered, " once
when T mistook the clock, and once when old Thomas Pout
brought his new bassoon, and on the Fast-day I was in at the
Psalms, I am confident. But I don't wish to make an argument
about the matter ; I will tell you, Sir, plainly, that I have a great
deal to do on a Sunday morning, more than you think of, and
that instead of finding fault with me for being so late, you should
thank me for 'coming at all. Think, Sir, how many don't come
at all, and there am I in the pew as regular, pretty near, as old
Job the clerk, only half an hour later."
" Yes," I said, " you are very regular, in your irregularity.
But, Mr. Yawn, let me ask you this one question, — do you come
to Church to do any good to Almighty God, or to me, or to
yourself? Is it any profit to the Almighty that you serve Him,
if such an imperfect attendance as yours can be called service ;
or to me is it any profit oi advantage in the way of worldly inte-
rest ? You know full well, my friend, that yours is the danger,
yours will be the loss, if you persist in thus dishonouring the
holy, jealous God."
To this his only reply was, that he had been used to do it
for a good way in forty years, and it was not to be expected he
should alter now ; and with this observation he walked slowly
away with the bucket over his ^rm. But thinking, I suppose,
b TRACTS FOR THE TIMES.
that he had not been quite civil to me, he turned round with the
intention, as I hoped, of making some sort of promise of amend-
ment ; but my hope was groundless, for he came back and said in
rather a low voice, "I hope, Sir, nothing I have said will prevent
you taking your butter of us as usual ; and as to the boys, I
promise you they shall be well punished every Sunday morning,
and then, Sir, if they do behave ill, you know it will not be my
fault, or my wife's."
I made no answer, but as I walked back to the house, I was
led sadly to reflect on the tendency of a worldly and selfish spirit
to deaden not merely all serious sense of Religion, but even the
natural affection of a parent for his children.
Some few evenings afterwards, as I was returning homewards
from a distant part of the parish. Nelson overtook me, when I
told him of the conversation I had with my neighbour Yawn,
adding that I had little hope his boys would ever come to any
good, especially as their father seemed determined to keep to his
bad habit merely because it was his habit, without giving any
sort of reason or excuse for it.
" O Sir," replied Nelson, " he fancies he has a very fair reason,
only he did not like to mention it to you. He thinks or at least
pretends to think, (for I do not imagine he puts his mind much to
any thing,) that the Church Service altogether is too long and
tedious. And he and some others have of late been much en-
couraged in this their notion by a travelling man, (whether he
comes from Hull or Preston I am not sure,) who quarters at
Plush's occasionally, sometimes for a fortnight at a time, and is
so kind as to offer to enlighten us in this dark comer of the
world."
" I have heard of him," I said ; " it seems then he dabbles in
religion as well as in politics."
" Yes, Sir," replied Richard, " that he certainly does, for I had
the whole account of him from a man who was working with me
the week before last ; you know him, Sir, I dare say, William
Burnet."
** O yes, I know him," I said, " very well ; any thing like
the prospect of a change in religion or politics William dearly
TRACTS FOR THE TIMES. /;,
loves, without troubling himself much to inquire whether or i^ot
it is likely to be a change for the better in either case. But
what did the wise man from Hull say about the Church Service?"
" Why," answered Nelson, "as I never was in company wit^,
the man myself, perhaps it will be the best way for me to tell you.
Sir, if you like to hear it, what passed between Burnet and me
on the subject. And indeed it is not Burnet only, but a good
many others are of the same way of thinking, more than used to
be formerly."
" Yes," said I, " their number increases, I fear, very rapidly,
and if so, all who love Truth and the Prayer-book, ought to be
on their guard. But now will you please to tell me how you
answered Burnet's arguments ?"
" Sir," he replied, " I will tell you as near as I can remember,
what passed between us on this subject, though I do not promise
to be able to repeat his exact words ; and certainly nothing I said
is worthy to be called an answer to arguments."
" Make no apologies," I said, " but proceed."
Well then, Sir, said Nelson, thus it was, — Burnet was
ctmstantly commending this friend of his, who was then lodging
at Plush's, and wishing me to come along if it were but one even-
ing, that I might judge for myself how beautiful he could talk
and expound on any subject a person might choose to mention,
politics, trade, agriculture, learning, religion, and what not.
But I said to him, " No, Will, I have something else to do of
an evening than to sit in a beer-shop listening to your friend Tip-
top (for that is the man's name). But I dare say you can give
me some account of his wise sayings ; what was he upon last
night ?"
" Last night, (said Will, after some little consideration,) last
night he was lecturing about the Church Prayer-book, a subject
that he has often spoken very well upon in my hearing, but never
better than he did yesterday evening."
" What was his argument ?" I asked.
*' Judge by this," said Will, taking a printed paper out of his
pocket, " it is one of Mr. Tiptop's perspectuses, as he calls them."
(I have this paper with me, said Nelson to me, and with your
8 TRACTS FOR THE TIMES.
leave, Sir, 1 will read some of the heads.) " The Church Service
lengthy, tedious, and prolix — in this respect lamentably prejudicious
to the spread of vital religion — vast numbers of highly-talented
individuals unable to devote their time and attention to these pro-
crastinated forms— consequently comjielledto neglect religion alto*
gether — surprising effects, if the service was abbreviated at least
one half — the churches immediately sure to be filed with crowds of
devout worshippers — this with facility accomplished by merely
shortening the lessons three-ffthsy omitting all superstitious forms,
such as the absolution, creeds, <^c. — the Lord's Prayer repeated
usque ad nauseum" (At this expression, Will said all the company
expressed their approbation very vehemently, some even clapping
their hands ; but he did not like to ask what it meant, for fear
of appearing ignorant) : and so Mr. Tiptop finished with
saying, that in his opinion, about a couple of pleasing hymns, a
dozen verses out of the Testament, three or four prayers, and a
sermon in quantity ^tmd quality according to the taste of the
audience ; this would be enough for him in all conscience , and he
supposed for others too, and need not altogether take up more
than thirty-five or forty minutes at the outside, allowing fifteen
or twenty for the sermon.
" But Will," said T, " do you really and seriously imagine it
would be well if such alterations as these were made in the
Church Service?"
" To be sure I do," he answered, "and so do many other people,
who understand these things better than I or you do. Indeed
Mr. Tiptop told us that some gentlemen had actually taken the
matter up, and that it would be brought before the parliament very
speedily, and such alterations would be made as should suit tlie
spirit of the age ; above all, that the Service must be shortened,
otherwise the Church would be entirely deserted, and the Esta-
blishment upset."
" God forbid," I said, "that the Church should be governed by
the spirit of the times. I trust she is governed by a very differ-
ent Spirit. I trust she may be willing to be (as you threaten)
utterly deserted, rather than lierself desert the station allotted to
her by the Chief Shepherd. And as to the Establishment being in
danger, it may be perhaps true, yet 1 am sure nothing more dan-
TRACTS FOR THE TIMES. 9
gerous can befal it, than for our governors to hearken to the coun*
sels of such orators as Tiptop, though encouraged by all the
Plushes in England, each with a company of puffers and smokers
about him."
" But Dick," said he to me, " what is the use of a Church,
my friend, if people are tired of it, and won't go to it ?"
To this I answered, " You might as well ask, what is the use of
our Saviour's precepts, if people are tired of them and won't obey
them ? You will not, I suppose, say, that the holy rules of the
Gospel ought to be publicly set aside, merely because they are
so generally neglected ?"
" No," he replied, " of course I do not mean that."
*' Well then," said I, " neither should you affirm that it is the
duty of the Church to withdraw or alter her rules, merely because
people are weary of complying with them."
" That may be true," he answered, " but you must remember
that the Church herself did not mean that the Service should be
so long. What we have all at once, was formerly divided into
two or three parts, as I have understood. Why should it not
be so again ?"
" What you say is, I believe, no more than the truth," I re-
plied ; " I have been lately reading a little book upon the sub-
ject, and from that I understood that there were first the early
morning prayers — then, perhaps, after two or three hours, the
Litany — and then again, after a short interval, the Communion
Service, including a sermon of considerable length, (an hour
possibly) and afterwards the administration of the Sacrament.
But this last service alone, would be much beyond Mr. Tiptop's
limit of forty minutes; and in this way, * the spirit of the age'
[would be more opposed even than it is now."
" O," he said, " I never thought of having the Sacrament
administered every Sunday."
" Then," replied I, " you forgot one of the principal inten-
tions of the Church in having the Services so divided. If the
Bishops and clergy thought well, I do not deny that it would in
many respects be edifying, if this ancient custom in all its parts
could be revived-; but yet I will tell you plainly, that I do not
think it would have the effect you seem to imagine, of bringing
10
10 TRACTS FOR THE TIMES.
more people to Church, for, to my knowledge, it was tried by a
clergyman in a parish near Sheffield, and to his great surprise,
many of his parishioners staid in consequence quite away from
the Church. Some said, they should not think of going to hear
half a service ; others, who had a mile or two to come to Church,
said they were scarcely allowed to rest themselves, but that as soon
as they got in it was time to go back. So the clergyman thought
it best to return to the old, or, rather I should say, the modem
custom again, of uniting the services."
" And yet," said Burnet, " the American Church has shortened
the Lessons very much, Mr. Tiptop told us."
" It may be so," I answered, " but it does not follow that it
is a wise measure nevertheless, though far be it from me to say
that it is otherwise. Still, of the two, the daughter should take
pattern from the mother, rather than the mother from the daughter.
And for myself I must say, that I have often been glad that the
lessons are of considerable length, for two reasons especially."
" What are they ?" he asked.
** The one is," I replied, " that in very short readings it is not
so easy to discover the general meaning and argument ; and the
other, that if I have from any cause been inattentive in one part,
I have not been so throughout. So also with respect to the
Lord's Prayer, I have often and often been glad to have had a
second and a third opportunity of joining in it with increased
attention. Therefore, Will, I for one shall never give my vote
to have the Service shortened in either of these ways ; and as to
Mr. Tiptop's fine perspecius, or what he calls it, I don't think it
worth a rush."
To this Burnet answered, " that it was plainly of no use to
reason with me, as he saw I was determined to keep to the old
ways."
** That I am," said I, " and think I have pretty good authority
for it, authority somewhat more to be depended on than Mr,
Tiptop's opinion."
" But," continued Will, " I do still persist in affirming that
great numbers of people are weary of the length of the Service,
and that it would be but common kindness to see what can be
done to relieve their grievance. And since nothing can be more
4
TRACTS FOR THE TIMES. 11
easy than just to omit a few prayers and other old-fashioned
forms, and shorten the lessons, it would be a shame not to try it,
and when it is done, every body will be pleased, and the Church
establishment will be greatly strengthened."
" Well," said I, " whatever effect such a measure might have
on the Establishment i I am confident it would deeply injure the
Church, And as to what you say about relieving a grievance, I
wish you to consider this argument which I met with in a book
of Sermons that was lent to me a few weeks ago. ' If people
were weary merely of the length of the Service, they would be at
least attentive at the beginning, and their weariness would come
on by degrees ; but we know it is not so. Of the two, they are
often more tired in the early part of the Service than in the later.'
I do not remember the exact words, but such is the meaning."
" Yes," he said, " that is because they care more about the
sermon than they do about the Prayers and Lessons."
" Very well," I replied, " you have supplied me with a strong
argument against your own views. For by whose opinion do
you think the Church ought to be chiefly guided, that of the few
(if they be few) who delight in the Prayers and Lessons, or that
of the many (if they be many) who are weary of them even from
the beginning ?"
** Why," he replied, ** I thought it was now almost universally
agreed, that What most people think, is True — What most people
determine, is Just — What most people like, is Good. Mr. Tiptop
called these ' Three Grand Parliament Principles,' and we all
admired them . " -j^, yyj^.v
*' But, Will," I said, " suppose it should happen that ' What
most people like' might be to get rid of the restraints of Religion
altogether, I reckon you would not consider this a safe and good
principle to be guided by ; and yet you may be sure that this, and
nothing less than this, lies at the root of all these pretended
Church Reforms. And as to the principal contriver of these de-
ceits, the Great Reformer himself, I do not choose to mention his
name to you, but I think you will find him spoken of, and his
character awfully set forth, in the eighth chapter of St. John, and,
if I recollect right, the 44th verse.
" But really now, Will," I continued, " will you be kind
12 TRACTS FOR THE TIMES.
enough to tell me, what are people hindered from by the length
of the Service ? how comes it men's time is so much more precious
now than it was formerly ? and if the Service were made shorter,
how would they be better employed than in hearing God's holy
word, and praying for His blessing on themselves and their
friends ?
" I say, Will, what do Farmer Yawn, and Ned Gape, and the
rest of you do, who walk always so late into church ; are you
spending your time any better than as if you came into God's
house before the bell ceases ?"
" As to that," said he, laughing, " we generally sit on the
wall, at least when the weather is dry, and look at Ned's pigs, or
talk over the news, or any thing, JMst to pass the time. But the
farmer's rule is, to begin shaving just as the bells chime, and
then he comes in at the first lesson as exact as clock-work, and
we after him."
" Then," said I, " why should you and he trouble about
having the Service shortened, for I suppose, whatever were its
length or shortness, you would always come in twenty minutes
after it had begun."
" That would be as we should please," he said. " However,
I see plainly I shall never be able to reason you out of your
bigoted old fashioned notions. I only wish I could bring you
and Mr. Tiptop together. I think he would soon settle you and
your arguments too ; he would quickly turn the laugh against
you, I can assure you. Master Nelson."
To this I answered, " that I had no reason to be afraid of
Tiptop, his arguments, or his jests, but that I never would
willingly go or stay in the company of persons who could make
light of serious matters ; and I told Burnet, that I was sure,
sooner or later, he would allow that I was right in this resolu-
tion."
" This, Sir, was the substance of my conversation with Will ;
and if you should be disengaged next Sunday evening and dis-
posed to see me, I should be glad to have a few more words with
you on the same subject."
To this I readily agreed, so we parted at his garden-gate ; and
TRACTS FOR THE TIMES. 13
as I heard his door shut, I could not but say to myself, if happi-
ness is to be found on earth it is in that cottage, and what is the
precious secret whereby it has been attained ? No secret at all,
(I answered myself) but simply the practice of " pure and unde-
filed religion," " patient continuance in well doing," with " glory,
honour, and immortality" in view.
When he came to me into my study on the Sunday evening,
according to appointment, he said that he really was anxious to
know whether there was any truth in the report which Tiptop
and others had so confidently spread about, that some alteration
of the Prayer-book was intended, especially (as they said) for
the purpose of making the Service more ' short and compact, and
suitable to the taste of the times.'
I answered, " that of course it was out of my power to say
what our governors in Church or State might wish, but that I
feared that in Religion, as in other matters, there was some reason
to apprehend too great regard might be paid to popular fancies,
even by those who are as far as possible from approving of
them."
" Sir," he replied very earnestly, " I hope and trust the Church
Services will never be shortened one .sentence, line, or word.
Grown people, Sir, are but children in Religion. If once you
begin to yield to their indolence and dislike of trouble, you
sanction the bad feeling, and it will go on increasing till it has
eaten out the very heart of piety."
" Yes," I replied, " I fully agree with you. And to say the
truth, it is my firm opinion that if any alteration is necessary, it
is the other way, that the Service should be longer instead of
shorter. I mean, for instance, that the '* Prayer for Christ's
Church Militant" should be regularly used as appointed, after the
morning sermon when there is no Communion ; at least where it
can be done without any great inconvenience, which possibly in
some churches may not be the case. It is to my mind one of the
most perfect of uninspired compositions, and it is greatly to be
wished that it might be made familiar to every ear and every
heart."
" Sir," said he, " I have often thought so. Still at the best
14 TRACTS FOR THE TIMES.
our weakness is great : ' the corruptible body,' as the wise man
says, ' presses down the soul ;' and I suppose it is the case with
all of us occasionally, and even when we would most earnestly
deplore and strive against it, that our thoughts are apt to wander
and our devotions to be cold. Whenever, therefore, I have
found myself disposed to be weary of God's house and service, or
have heard others complaining of the tediousness of the Prayers
and Lessons, I have said to myself, — if David, the Prince 'of Peni-
tents, were here now, would he speak or think thus, he who
desired to abide in God's tabernacle for ever — who envied (as it
were) the sparrows and the swallows their continual abode under
the sacred roof — who, when shut out, or far away, longed, yea,
even fainted for the courts of the Lord, as a hart thirsting for the
water brooks ! If holy Daniel, that greatest of statesmen, that
real " man of business ;" if he were among us now — he, who in a
far distant land, and prime minister to the greatest of earthly
kings, would yet let no day pass in which he would not thrice
find or make leisure to offer solemn prayers to the God of his
fathers, his windows being open in his chamber towards Jerusa-
lem, where lay the temple of his God in ruins ; that as he could
not be there in person, he would be so in heart and mind, would
he say that our Church Service is too long ? If St. Paul, that
most heroic, and (if there were such a word,) that most unselfish
of men, — if he were now among us, would he be weary of our
Lessons, Prayers, and Creeds, — he, whose conversation and home
was in heaven — who desired to depart and to be with Christ,
and who calls on all true Christians to *' hold fast the form of
sound words," in Christian faith and love ! Or the beloved John,
the last and greatest of prophets, — weary, not of his Lord's
service, but of being kept so long from His presence — would
he, and all the other holy men of every age, prophets, apostles,
martyrs, confessors, and saints, whether of the Patriarchal, Jew-
ish, or Christian Churches, would they complain of our Services
being too long 1
" O no, Sir, that is not to be imagined. So neither ought we
to complain, heirs with them of the same promises, and looking
to meet them herealter hi our one great eternal Home,"
TRACTS FOR THE TIMES. 16
*' Richard," I replied, " you say true. As it is dangerous for
an individual to take for his guidance any but a perfect pattern of
Christian conduct, so is it dangerous for the Church to follow
any but a perfect model of Christian worship, so far as perfec-
tion can be obtained. Her rules should be framed not according
to what people are, but to what they ought to he : otherwise you
must plainly see that a door will be at once opened for number-
less errors as well in doctrine as in practice." urai
" Yes, Sir, I see it," he replied. *' And, therefore, it seems to
me, that when on such subjects popular opinion runs vehemently
in a wrong direction, (or if not wrong, at least questionable,)
that then it is not the best time, but the very worst possible,
for yielding to its fancies. So that even if it should be,
at any time, necessary or expedient (which I cannot think it
ever will be) to shorten the Church Services, yet then is the very
worst of all times to set about it, when there is the greatest
demand for it."
" You are quite right," I said, " beyond all doubt. But I
think it would be a great support to the good cause, that is,
to the cause of God, and truth, the Church, and the Prayer
Book ; and also a great encouragement to such among us of the
clergy as desire to stand in the old paths ; if in every parish a
few serious thinking persons would consider of drawing up and
signing a solemn address to their respective Bishops, plainly say-
ing that they utterly disapprove of all plans whatever for shorten-
ing the Church Service, unless some urgent cause should arise,
stronger than they have ever yet heard ; and that as churchmen
they never can or will consent to any such plans of miscalled
Church reform. For you know, Richard, laymen are quite as
much part of the Church 2ls the clergy ; and it is your right
and duty to stand up in its defence, as much as it is ours."
*' Sir," he replied, " you may be sure I would gladly sign such
a declaration as this you propose, and I think I know four or five
more who would sign it also with all their hearts.
" That will be sufficient," I said, " for our parish, for no doubt
the Bishops will estimate the value of such addresses, not by the
quantity, but by the quality of those who sign them — not by the
16 TRACTS FOR THE TIMES.
number of names, but by the worth of those who bear them,
their honesty, piety, and truth."
So we agreed that an address of this kind should be prepared,
and kept ready to be presented to the Bishop whenever circum-
stances should seem to require.
Not of course that we were so vain as to expect that our ex-
ertions could be of much avail ; but still, as Richard said, " We
cannot stand by and see the noble old Prayer Book pulled to
pieces, just to humour a mob of Tiptops, Gapes, and Yawns."
Oxford,
The Feast of St, Matthew, 1834.
ERRATA in No. 41.
P. 5. 1. 3. from bottom, /or one, read me.
P. 10. 1. 4. from bottom, /o?- eccelsiae, read ecclesiae.
P. 12. 1. 2. from bottom, for conies, it is, read comes of it.
These Tractsare j)ublished monthly ^ and sold at the i^rice of 2d*
for each sheet, or Is. for 50 copies.
LONDON: PRINTED FOR J. G. & F. RIVINGTON,
ST. Paul's church yard, and waterlog place.
1834.
Gilbert & Hivington, Printers, St. John's Square, London.
A'o. 44.] f/ld Populum.) [Price Id.
TRACTS FOR THE TIMES.
BISHOP WILSON'S MEDITATIONS ON HIS SACRED
OFFICE.
No. 2.— MONDAY.
Question from the Office of Consecration. — Are you persuaded
THAT THE HoLY ScRIPTURES CONTAIN SUFFICIENTLY ALL DOC-
TRINE REQUIRED OF NECESSITY TO ETERNAL SALVATION THROUGH
FAITH IN Jesus Christ ? And are you determined, out of
THE same Holy Scriptures, to instruct the people com-
mitted TO YOUR CHARGE, AND TO TEACH OR MAINTAIN NOTHING
AS REQUIRED OF NECESSITY TO ETERNAL SALVATION, BUT THAT
WHICH YOU SHALL BE PERSUADED MAY BE CONCLUDED AND PROVED
BY THE SAME ? AnS. I AM SO PERSUADED AND DETERMINED BY
God's grace.
Question. — Will you then faithfully exercise yourself
IN THE SAME HoLY SCRIPTURES, AND CALL UPON GoD BY PRAYER
FOR THE TRUE UNDERSTANDING OF THE SAME ; SO AS YOU MAY
BE ABLE BY THEM TO TEACH AND EXHORT WITH WHOLESOME
DOCTRINE, AND TO WITHSTAND AND CONVINCE GAINSAYERS ?
AnS. I WILL DO SO BY THE HELP OF GoD.
O God, the fountain of all wisdom, enlighten my mind, that I
myself may see, and be able to teach others, the wonders of Thy
law ; that I may learn from Thee, what I ought to think and
speak concerning Thee ; and that whatever in Thy Holy Word
I shall profitably learn, I may in deed fulfil the same. Direct
and bless all my labours. Give me a discerning spirit, a sound
judgment, and an honest and a religious heart, that in all my
studies, my first aim may be to set forth Thy glory, by setting
forward the salvation of men. And if, by my ministry, Thy
kingdom shall be enlarged, let me, in all humility, ascribe the
success, not unto myself, but unto Thy Good Spirit, which enables
TRACTS FOR THE TIMES.
US both to will and to do what is acceptable to Thee, through
Jesus Christ our Lord. Amen.
Luke xxiv. 45. "Then opened He their understanding, that
they might understand the Scriptures." O Jesus, cause me to
read, to understand, to love, to practise, and to preach Thy
word
Luke xxii. 32. "When thou art converted, strengthen thy
brethren." God grant that we may all of us consider the absur-
dity of going about to convert others, without being converted our-
selves. To understand the Holy Scriptures aright, is to under-
stand them as the Primitive Church did.
1 Sam. iii. 9. " Speak, Lord, for Thy servant heareth."
Speak to my hearty that I may obey Thy word. " Teach me to
do Thy will, for thou art my God." It belongs to God, to give
the true understanding of His own word.
Matt. vii. 5. "Thou hypocrite, first cast out the beam out
of thine own eye, and then shalt thou see clearly to cast out the
mote out of thy brother's eye." That is, purify your own heart
from all worldly aims ; mortify your own passions, which are the
cause of your blindness ; study that Word which alone can en-
lighten you ; and lay aside all prejudices which are contrary to
piety. A Pastor should never undertake to teach a virtue which
he has never practised himself.
Luke V. 5. " We have toiled all the night, and taken nothing."
So does every preacher, who does not beg God's blessing upon
his labours. It is impossible for any man to teach well, who
does not live well
John vii. 16. " My doctrine is not Mine, but His that sent
Me." To preach our own thoughts, forsaking God's word, is like
an ambassador, who neglects his prince's instructions, and fol-
lows his own fancy. With what truth can it be said, that " the
sheep hear his voice," when the shepherd speaks of things, or in
such a manner, as is above their capacity ? . . . .
Sermons
Should be instructions, not declamations, or displaying curious
thoughts, which may amuse, but not edify Christians.
If God suffers even an holy pastor not presently to see the fruits
TRACTS FOR THE TIMES.
of his labours, it is to convince him, that the success of his labours
belongs to God ; that he ought to humble himself, and pray much,
and fear lest the fault should be in himself.
Pride and irreligion meet with darkness in the midst of light ;
raise vain disputes, unprofitable reflections and inquiries ; vi^hile
humility attains to light, in the midst of darkness and difliculties.
Whenever God vouchsafes to open the heart, be the under-
standing and parts never so small, w^e see the reasonableness and
beauty of His Word, we taste the sweetness, and feel the power
thereof.
John xii. 16. "These things understood not His disciples at
the first ; but, when Jesus was glorified, then remembered they
that these things were written of Him, and that they had done
these things unto Him." We often read Scripture, without
comprehending its full meaning ; however, let us not be dis-
couraged; the light, in God's good time, will break out, and
disperse the darkness, and we shall see the mysteries of the
Gospel. Grant me, O Lord, a persevering love of Thy Word,
and so much light, as is necessary for myself, and those that
hear me.
John xii. 30. " Jesus said, This voice came not for Me, but
for your sakes." The way to profit by reading the sacred Scrip-
tures, is, to apply to ourselves that which is spoken in general to
all ; this truth, this command, this threat, this promise, this inti-
mation, is to me
Acts i. 1. " The former treatise have I made of all that Jesus
began both to do and teach." This is the whole of a Pastor's
life. For a man to preach the Gospel before he has practised it,
is to be a very bad imitator of the Prince of Pastors More
sinners are converted by holy, than by learned men Who
can say it is not owing to himself, that his flock are ignorant of
their duty ?
Col. iv. 4. " That I may make it manifest, as I ought to
speak." All preachers do not speak as they ought, A man may
have the skill to give Christian truths a turn agreeable to the
hearers, without affecting their hearts
2 Tim. iv. 1, 2. &c. '* I charge thee, before God and the
Lord Jesus Christ, preach the Word. Be instant in season,
TRACTS VOK nil. IIMKS,
out of season ; reprove, rebuke, exhort, with all long-suffering
and gravity. For the time will come, when they will not endure
sound doctrine, &c. . . . Preaching is a duty, hut not the only
duty of a Pastor. He is to take all occasions to instruct those
that seek the truth ; refute such as oppose it ; reprove those that
do not practise it ; and confirm such as have embraced it. And
the more we perceive the times of Apostasy approaching, the
more zealous ought we to be to defend sound doctrine. It will
be no comfort to a Pastor, that the world praises him for some
one part of his duty, while God condemns him for the neglect of
another
Reading Scripture.
John xvi. 13. "The Holy Spirit shall lead you into all
truth." O Holy Spirit, make me to understand, embrace,
and love the truths of the Gospel. Give, O God, Thy blessing
unto Thy Word, that it may become effectual to my conversion
and salvation, and to the salvation of all that read or hear it
Let Thy gracious promises, O God, contained in Thy Word,
quicken my obedience. Let Thy dreadful threatenings and
judgments upon sinners, fright me from sin, and oblige me to a
speedy repentance, for Jesus Christ His sake. . . . Grant, O
Lord, that in reading Thy Holy Word, I may never prefer my
private sentiments before those of the Church in the purely an-
cient time of Christianity. Give me a full persuasion of those
great truths, which Thou hast revealed in Thy Holy Word
From hardness of heart and contempt of Thy Word, Good Lord,
deliver us
Matt. xiii. 36. " Declare unto us this parable." This should
instruct us, that the knowledge of God's Word, and the mysteries
of the Gospel, are favours which we must always beg of. God.
OXFORD.
The Feast of St. Michael.
These Tracts are published Monthly^ and sold at the price of
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LONDON : PRINTED FOR J. G. & F. RIVINGTON,
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TRACTS FOR THE TIMES.
THE GROUNDS OF OUR FAITH.
I
Every system of theology has its dangers, its tendencies towards
evil. Systems short of the truth have this tendency inherent
in themselves, and in process of time discover it, and work out
the anticipated evil, which is but the legitimate though latent
consequence of their principles. Thus, we may consider the
present state of Geneva the fair result on the long run of the
system of self-will which was established there in the sixteenth
century. But even the one true system of religion has its dan-
gers on all sides, from the weakness of its recipients, who pervert
it. Thus the Holy Catholic doctrines, in which the Church was
set up, were corrupted into Popery, not legitimately, or necessa-
rily, but by various external causes acting on human corruption,
in the lapse of many ages. St. Paul's command of obedience to
rulers, was changed into the tyrannical rule of one Bishop over
all countries ; his recommendation of an unmarried life, for cer-
tain religious objects, was made a rule of celibacy in the case of
the clergy. Now, let us ask, what are the bad tendencies of
Protestantism ? for this is a question which nearly concerns
ourselves. We are nearly 300 years from its rise in this country ;
have any evils yet shewn themselves from it ? It is not here
proposed to examine the question at large ; but a hint on one
part of the subject, may be made in answer to it.
At the Reformation, the authority of the Church was discarded
by the spirit then predominant among Protestants, and Scripture
was considered as the sole document both for ascertaining and
A
^ TRACTS FOR THE TIMES.
proving our faith. The question immediately arose, ** Is this or
that doctrine in Scripture ?" — and in consequence, various intel-
lectual gifts, such as argumentative subtilty, critical acumen,
knovi^ledge of the languages, rose into importance, and became
the interpreters of Christian truth. Exposition lay through con-
troversy. Now the natural effect of disputation is to make us
shun all but the strongest proofs, those which an adversary will
find substantial impediments in his line of reasoning; and,
therefore, to generate a cautious, discriminative turn of thought,
to fix in the mind a standard of proof simulating demon-
stration, and to make light of mere probabilities. This intellectual
habit, resulting from controversy, would also arise from the pecu-
liar exercises of thought necessary for the accurate scholar or
antiquarian. It followed, that in course of time, all the delicate
shades of truth and falsehood, the unobtrusive indications of
God's will, the low tones of the " still small voice," in which
Scripture abounds, were rudely rejected ; the crumbs from the
rich man's table, which Faith eagerly looks about for, were
despised by the proud-hearted intellectualist, who, (as if it were
a favour in him to accept the Gospel,) would be content with no-
thing short of certainty, and ridiculed as superstitious and illogical
whatever did not approve itself to his own cold, hard, and unim-
passioned temper. For instance, if the cases of Lydia, of the jailor,
of Stephanas, were brought to shew our Lord's wish as to the
baptism of households, the actions of his apostles to interpret his
own commands, it was answered ; " This is no satisfactory proof;
it is not certain that every one of those households was not him-
self a believer ; it is not certain there were any children among
them :" — though surely, in as many as three households, the
probability is on the side which the Church has taken, especially
viewing the texts in connexion with our Saviour's words, ** Suffer
the little children," &c. Again, while the observance of the
Lord's day was grounded upon t)ie practice of the apostles, it was
somehow felt, that this proof was not strong enough to bind the
mass of Protestants : and so the chief argument now in use is one
drawn from the Jewish law, viz., the direct Scripture command,
contained in the fourth commandment.
Our Saviour has noticed the frame of mind here alluded to, in
TRACTS FOR THE TIMES. 3
Mark viii. 11, 12, where his feelings and judgment upon it are
also told us : — " And the Pharisees came forth, and began to
question with Him, seeking of Him a sign from heaven^ tempting
Him. And He sighed deeply in His spirit ^ and saith, Why doth
this generation seek after a sign ? Verily I say unto you, There
shall no sign he given unto this generation. And He left them."
We are warned against the same hard, intractable temper in the
book of Psalms : — " I will inform thee, and teach thee in the way
wherein thou shalt go ; and I will guide thee with Mine eye.
Be ye not like to horse and mule, which have no understanding ;
whose mouths must be held with hit and bridle, lest they fall upon
thee." Ps. xxxii. 9, 10. This stubborn spirit, which yields to
nothing but violence, is determined to feel Christ's yoke ere it
submits to it, will not see except in broad day-light, and like the
servant who hid his talent, is ever making excuses, murmuring,
doubting, grudging obedience, and stifling docile and open-hearted
faith, is the spirit of ultra-Protestantism, i. e. that spirit, to which
the principles of Protestantism tend, and which they have in a
great measure realized. On this subject the reader may consult
Nos. 4. 8, and 19, of this series of Tracts.
Now to apply this to the doctrines, at present so much under-
valued, which it is the especial object of these Tracts to enforce.
When a clergyman has spoken strongly in defence of Episcopacy,
a hearer will go away saying, that there is much very able and
forcible, much very eloquent and excellent, in what he has just
heard ; but after all, there is very little about Episcojiacy in Scrip-
ture. This is the point to which a shrewd, clear-headed reasoner
will resort, — " after all ;" we come round and round to it ; the doc-
! trine advocated is plausible, useful, generally received hitherto; —
'granted, — but Scripture says very little about it.
Now it cannot be for a moment allowed, that Scripture contains
little on the subject of Church Government ; though it may
readily be granted that it obtrudes on the reader little about it.
The doctrine is in it, not on it ; not on the surface. This need
not be proved here, since the subject has been variously considered
in former Numbers of this series. But it may be useful in a few
words to shew how the state of the argument and controversy con-
cerning Episcopacy, illustrates the above remarks, and how
a2
TRACTS FOR THE TIMES.
parallel it is to the state in which other religious truths are
found, which no Churchman ventures to dispute.
1. Now in the first place, let us suppose, for the sake of
argument, that Episcopacy is in fact not at all mentioned in
Scripture : even then it would be our duty to receive it. Why ?
because the first Christians received it. If we wish to get at the
truth, no matter how we get at it, if we get at it. If it be a fact,
that the earliest Christian communities were universally episcopal,
it is a reason for our maintaining Episcopacy ; and in proportion
to our conviction, is it incumbent on us to maintain it.
Nor can it be fairly dismissed as a non-essential, an ordinance
indifferent and mutable, though formerly existing over Christen-
dom; for, who made us judges of essentials and non-essentials?
how do we determine them ? In the Jewish law, the slightest
transgression of the commandment was followed by the penalty of
death ; vide Lev. viii. 35 ; x. 6. Does not its universality imply
a necessary connexion with Christian doctrine ? Consider how
such reasonings would carry us through life ; how the business
of the world depends on punctuality in minutes ; how " great a
matter" a mere spark dropped on gunpowder " kindleth."
But, it may be urged, that we Protestants believe the Scrip-
tures to contain the whole rule of duty. — Certainly not ; they
constitute a rule of faith, not a rule of practice ; a rule of
doctrine, not a rule of conduct or discipline. Where (e. g.) are
we told in Scripture, that gambling is wrong? or again, suicide ?
Our Article is precise ; " Holy Scripture containeth all things
necessary to salvation, so that whatsoever is not read therein, &c.
is not to be required of any man, that it should be believed as an
article oi faith." Again it says, that the Apocrypha is not to be
applied " to establish any doctrine," implying that this is the use
of the canonical books.
2. However, let us pass from this argument, which is but
founded on a supposition, that Episcopacy is not enjoined in Scrip-
ture. Suppose we maintain, as we may well maintain, that it is
enjoined in Scripture. An objector will say, that, at all events it
is but obscurely contained therein, and cannot be drawn out from
it without a great deal of delicate care and skill. Here comes in
the operation of that principle oi faith in opposition to criticism,
7
TRACTS FOR THE TIMES. 5
which was above explained ; the principle of being content with
a little light, where we cannot obtain sunshine. If it is probably
pleasing to Christ, let us maintain it. Now take a parallel case :
e. g. the practice of infant baptism ; where is this enjoined in
Scripture ? No where. Why do we observe it ? Because the
primitive Church observed it, and because the Apostles in Scrip-
ture appear to have sanctioned it, though this is not altogether
certain from Scripture. In a difficult case we do as well as we
can, and carefully study what is most agreeable to our Lord and
Saviour. This is how our Church expresses it in the xxviith
Article : " The baptism of young children is in any wise to be
retained in the Church, as most agreeable with the institution of
Christ." This is true wariness and Christian caution ; very dif-
ferent jfrom that spurious caution which ultra-Protestantism
exercises. Let a man only be consistent, and apply the same
judgment in the case of Episcopacy: let him consider whether
the duty of keeping to Bishops, be not " most agreeable with the
institution of Christ." If, indeed, he denies this altogether, these
remarks do not apply ; but they are addressed to waverers, and
falsely moderate men, who cannot deny, that the evidence of
Scripture is in favour of Churchmen, but say it is not strong
enough. They say, that if Almighty God had intended an
uniformity in Church Government among Christians, he would
have spoken more clearly.
Now if they carried on this line of argument consistently,
they would not baptize their children: happily they are incon-
sistent. It would be more happy still, were they consistent on
the other side ; and, as they baptize their children, because it is
safer to observe than to omit the sacrament, did they also keep
to the Church, as the safer side. The received practice, then, of
infant baptism seems a final answer to all who quarrel with the
Scripture evidence for Episcopacy.
3. But further still, infant baptism, like Episcopacy, is but
a case of discipline. What shall we say, when we consider that
a case of doctrine, necessary doctrine, doctrine the very highest
and most sacred, may be produced, where the argument lies as
little on the surface of Scripture, — where the proof, though most
conclusive, is as indirect and circuitous as that for Episcopacy ;
6 TRACTS FOR THE TIMES.
viz. the doctrine of the Trinity ? Where is this solemn and
comfortable mystery formally stated in Scripture, as we find it
in the creeds ? Why is it not ? Let a man consider whether all
the objections which he urges against the Scripture argument for
Episcopacy may not be turned against his own belief in the
Trinity. It is a happy thing for themselves that men are incon-
sistent ; yet it is miserable to advocate and establish a principle,
which, not in their own case indeed, but in the case of others
who learn it of them, leads to Socinianism. This being consi-
dered, can we any longer wonder at the awful fact, that the
descendants of Calvin, the first Presbyterian, are at the present
day in the number of those who have denied the Lord who
bought them ?
Oxford,
The Feast of St. Luke.
These Tracts are published Monthly, and sold at the price of
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LONDON : PRINTED FOR J. G. & F. RIVINGTON,
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TRACTS FOR THE TIMES,
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r s-ih*!] v^.wwWtjo^ »Vv> ' .<)h
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A^o. 46.] (Ad Poputum.) IPrice Id.
TRACTS FOR THE TLMES.
BISHOP WILSON'S MEDITATIONS ON HIS SACRED
OFFICE.
No. 3.— TUESDAY.
r
Question from the Office of Ordination. — Are you ready,
WITH ALL FAITHFUL DILIGENCE, TO BANISH AND DRIVE AWAY
ALL ERRONEOUS AND STRANGE DOCTRINE, CONTRARY TO God's
WORD ; AND BOTH PRIVATELY AND OPENLY TO CALL UPON AND
ENCOURAGE OTHERS TO DO THE SAME? AnS. I AM READY^
THE Lord being my helper.
Blessed be the good providence of God, who, in great compas-
sion for this Church and Nation, has hitherto preserved us from
heresies and schisms.
O Lord, continue to us this great mercy, and grant that we,
who are appointed to watch over Thy flock, may employ our
learning and our time in promoting of true piety ; that we may
never grow secure and careless, but that we may endeavour to
secure the power, as well as the form of godliness. Have pity
upon all Christian Churches, that are distracted by contending
parties, and reduce all that wander out of the way. Enable us
to preserve this Church in peace and unity, by all means becom*
ing the spirit of the Gospel. Keep us stedfast in the faith, that
we may never be tossed about with any wind of doctrine, or the
craft of men. Let the zeal and industry of those that are in
error provoke us to be zealously affected in a righteous cause ; in
labouring to make men good, and in converting sinners from the
error of their ways ; which God grant for Jesus Christ's sake.
— Amen.
*' But," the Bishop, " himself also, as his important affairs will
permit him, shall use his best endeavour by instruction, per-
A
2 TRACTS FOR THE TIMES.
suasion, and all good means he can devise, to reclaim both Ihem
and all other within his Diocese so affected." — Canon 6&th,
2 Tim. iv. 3. "The time will come when they will not
endure sound doctrine, but after their own lusts shall they heap
to themselves teadhets, having itching fears."
N. B. We are now in these sad times, and it behoves all faith-
ful Pastors to know it. It is not the doctrine of the Gospel, if
it favours men's lusts. They that will not receive, or who reject,
the truth, are often judicially punished with a greediness to re-
ceive errors, falsehoods, and fables. '•
Ver. 5. " Watch thou in all things, endure afflictions, make
full proof of (or fulfil) thy ministry." He that is wanting in any
essential part, is wanting to his own salvation.
Lord, Thou art just in all the troubles which Thou hast
brought upon this Church and Nation. Yet, O Lord, have
mercy upon us, and restore to us that peace and unity which mc
once enjoyed.
Matt. vii. 20. " By their fruits ye shall know them." Tliis
rule, though given by Christ himself, is seldom observed. The
best fruits are counted as nothing, are overlooked, and often con-
demned by those who have none good to show. Hence, all the
evils the Church suffers.
Matt. xiii. 25. " But while men slept, his enemy came and
sowed tares among the wheat." O Jesu, awaken the Pastors of
Thy flock, and open their eyes, that they may perceive the tares
which choke the seed, — the wolves which destroy Thy sheep.
A mixture of good and bad in the Church is necessary to
instruct, exercise, purify, sanctify, and keep the righteous in
humility. ) -- , .,
Matt. xiii. 29. " Nay, lest, while ye gather up the<taf9M,vye
root up also the wheat with them." A zeal not regulated by this
prohibition, allows no time to the good to grow strong in goodness,
or to the wicked to forsake their evil ways ; but chooses rather
to destroy the good, provided they can but destroy the bad.
Rev. ii. 14, 20. " I have a few things against thee, because thou
hast there them that hold the doctrine of Balaam, who taught
Balak to cast a stumbling-block before the children of Israel, to
eat things sacrificed unto idols, and to commit fornication. Thou
4
TRACTS FOR THE TIMES. 3
ufFerest that woman Jezebel to teach and to seduce my servants
10 commit fornication." How dreadful is the government of the
Church, wherein a man must answer for those sins which he does
not hinder ! To tolerate by silence those who favour and pro-
mote sin, Jesus Christ rebukes in the persons of these Bishops.
O my Saviour ! Thou who givest me this warning, enable
me to profit by it. Assist me, in this day of trial, effectually to
oppose and suppress that spirit of impurity, idolatry, profaner
ness, and irreligion, which is broken in upon us.
If for fear of offending men, or from a false love of peace, we
forbear to defend the truth, we betray and abandon it.
Acts xxviii. 29. " And when he had said these things, — the
Jews had great reasonings among themselves." A preacher of
the truth is not to be blamed for the contests which it gives oc-
casion to carnal men to raise. Even Christ Himself could not
preacii without disturbing sinners ; — and if He came not to bring
peace on earth, but a sword of division. His Ministers ought to
expect to do the same.
It is not by the heat of disputation, but by the gentleness of
charity, that souls are gained over to God. And when contro-
versy is necessary, as sometimes it is, let it never be managed
with harshness, bitterness, or severity, lest it exasperate and
harden, more than convert and edify. A prudent condescension
has often prevailed upon the weak, and rendered them capable of
hearkening to reason, when the contrary conduct would have
removed them farther from the light.
We ought to avoid evil men and seducers, in order to shame
them; — to deprive them of that credit, whereby they may do
hurt ; — to make them to return to a right mind ; — and that we
may avoid the snare ourselves.
Disputes.
tr^^Tfee primitive Fathers were ever modest upon religious ques-
tions. They contented themselves with resolving such questions
as were proposed to them, without starting new ones ; and care-
fully suppressed the curious, restless temper.
May I receive from Thee, O God, at all times, the rules of my
behaviour on these occasions.
« TRACTS FOR THE TIMES.
God judges otherwise than we do of these things. He knows
the good He intends to bring out of evil, — either for the sanctifi-
cation of the righteous, — conversion of the wicked, by His good-
ness in bearing with them, — or leaving them without excuse.
One single soul is worth the utmost pains of the greatest Minis-
ter of Christ. But, then, let us take care, when it is brought
into the fold, that he be a better Christian than before, — that he
be not two-fold more the child of hell than before.
Oxford,
The Feast of St. Simon and St. Jude.
Tlicse Tracts are published Monthly, and sold at the price oj
2d. for each sheets or "is. for 50 copies.
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RECORDS OF THE CHURCH.
No. I.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
St. Ignatius, Bishop of Antioch, and Martyr, is reported to
have been the child whom Christ took into His arms, in order to
give His disciples a pattern of Christian humbleness. But, however
this was, he certainly was a disciple and friend of the Apostles,
particularly St. Peter and St. John.
St. Peter and St. Paul are said to have laid on him their hands,
and made him Bishop of Antioch. In A. D. 106, when he had
been Bishop nearly 40 years, the persecuting Emperor Trajan
came to Antioch ; and on finding Ignatius resolute in confessing
the faith of Christ, he ordered him to be carried prisoner to Rome,
and there thrown to the beasts in the idolatrous heathen shows, a
command which was strictly obeyed. During his journey, he wrote
letters to various Churches, by way of taking leave of them, and
to confirm them in Christian zeal, love, and unity ; and these by
God's good providence are preserved to us. They are especially
valuable to us at the present day, as shewing us how important it
is, in the judgment of this blessed Martyr, to honor and obey our
Bishops. They are as follows. —
Epistle of Tgnathis, the friend of St. Peter, on the way to
Martyrdom,' to the Ejihesiuns.
Ignatius, also called Theophorus, to her who is blessed in the
greatness and fulness of God the Father ; to the predestinate be-
fore all worlds to be ever in marvellous glory unchangeable, united,
and elect through the true Passion, through the will of the Father
and Jesus Christ our God ; to the truly beatified Church, which
is in Ephesus of Asia, all health in Jesus Christ and in unspotted
grace.
I. I WELCOME in God's behalf that well-beloved name, which
ye have attained in all righteousness, according to the Faith and
Love which is in Jesus Christ our Saviour, for that being
followers of God, and kindling the inward flame by the blood of
God, ye have perfectly accomplished the work that belonged to
you, when ye heard that I came bound from Syria, for the common
name and hd))e ; trusting through your prayers to fight with beasts
at Rome, that so by suffering I may become indeed the Disciple
of Him "who gave himself to God, an Offering and Sacrifice
" for us.*' How many ye be, that be called by the name of God,
I have heard from Onesimus, whose love is beyond all words,
your Bishop according to the flesh ; whom I beseech you, by Jesus
Christ, to love, and that ye would all be like unto him. And
blessed be God, who has granted unto you, who are so worthy of
him, to f njoy such a Bishop.
n. As to my fellow-servant Burrhus, who is your most blessed
Deacon, in things pertaining to GoD, I pray that he may abide
with you to the honour both of you and of your Bishop. And
Crocus, also, worthy both of God and you, whom I have re-
ceived as the sample of your love, has in all things refreshed
me, as the Father of our Lord Jesus Christ shall also re-
fresh him ; together with Onesimus, and Burrhus, and Euplus,
and Fronto, in seeing whom I have seen the love of you all.
And may I always have joy of you, if I be worthy of it ! It
is therefore fitting that you should by all means glorify Jesus
Christ, who hath glorified you : that by a unitbrm obedience,
" Ye may be perfectly joined together in the same mind, and in
" the same judgment ; and may all speak the same thing :" and
that being subject to your Bishop, and his Presbytery, ye may be
sanctified in all things.
III. These things I prescribe to you, not as if I were some-
body ; for though I am bound for His name, I am not yet per-
fect in Christ Jesus. But now I begin to learn, and I speak
to you as Fellow-Disciples together with me. For I ought to
have been stirred up by you in Faith, in Admonition, in Patience,
in Long-suffering. But forasmuch as Charity suffers me not to
be silent towards you, I have first taken upon me to exhort you,
that ye would all concur in the mind of God. For Jesus
Christ, our inseparable Life, is the Mind of the Father ; like
as the Bishops, appointed even unto the utmost bounds of the
earth, are after the mind of Jesus Christ.
IV. Wherefore it will become you to concur in the mind of
your Bishops, as also ye do. For your famous Presbytery, worthy
of God, is knit as closely to its Bishop, as the strings to a harp.
Therefore by your unanimity and harmonious love Jesus Christ
is sung ; and each of you taketh part in the chorus : that so
being attuned together in one mind, and taking up the song of
God, ye may with one voice, and in a perfect unity, sing to the
Father by Jesus Christ ; to the end that by this means He may
both hear you, and perceive by your works, that ye are indeed
the members of His Son. Wherefore it is profitable for you to
live in blameless unity, that so ye may always have fellowship with
God.
V. For if I in this little time have held such communion with
your Bishop, I mean not earthly, but spiritual ; how much more
must I think you blessed, who are so joined to him, as the Church
is to Jesus Christ, and Jesus Christ to the Father ; that so
all things may agree in the same unity .'' Let no man deceive him-
self ; if a man be not within the altar, he faileth of the bread
of God. For if the prayer of one or two be of such force, as we
are told, how much more that of the Bishop and the whole Church ?
He, therefore, that does not come together into the same place
with it, is proud, and has already condemned himself. For it is
written, " God resisteth the proud." Let us take heed therefore.
that we do not set ourselves against the Bishop, that we may be
set under God.
VI. And the more any seeth his Bishop keep silence, the more
let him reverence him. For whomsoever the master of the house
sendeth to his own household, we ought so to receive, as we would
him that sent him. It is plain then that we ought to look to the
Bishop, even as to the Lord himself. And truly Onesimus him-
self doth greatly commend your good order in God : in that ye
all live according to the truth, and that no heresy dwelleth among
you, but ye hearken to no man above Jesus Christ, speaking to
you in truth.
VII. For some there are who carry about the name of Christ
in deceitfulness, and do many things unworthy of God ; whom ye
must flee, as ye would wild beasts. For they are ravening dogs,
which bite secretly ; against whom ye must guard yourselves, as
hardly to be cured. .There is one Physician, both Fleshly and
Spiritual ; Begotten, not Made ; God incarnate ; true Life in Death ;
both of Mary and of God ; first made subject to suffering, then
liable to suffer no^more.
VIII. Wherefore let no man deceive you ; as indeed neither
are ye deceived, being wholly the servants of God. For inas-
much as there is no contention nor strife among you, to trouble
you, surely ye live according to God's Will. My soul be for
yours ; and I myself the expiatory offering for your church of
Ephesus, so famous to all ages. They that are of the flesh cannot
do the works of the spirit ; neither they that are of the spirit the
works of the flesh ; as also faith cannot do the works of un-
faithfulness ; neither unfaithfulness the works of faith. But even
those things which ye do according to the flesh are spiritual ; for-
asmuch as ye do all things in Jesus Christ.
IX. Nevertheless I have heard of some who have gone to yr)n,
having perverse doctrine ; who^i ye did not suffer to sow amo;;.:
you ; but stopped your ears, that ye might not receive thosj
things that were sown by them : as being the stones of the tem-
ple of the Father, prepared for His building ; and drawn up on
high by the cross of Christ, as by an engine ; using the Holy
Ghost as the line by which to ascend : your faith being your
support, and your charity the way that leads you up unto God.
Ye therefore, with all the companious of your way, arc full of
God, of His spiritual temple, of Christ, of the Holy One:
adorned in all things with the commands of Christ ; through
whom also I triumph, in that I have been thought worthy by this
present Epistle to hold converse with you ; and to joy together,
that having regard to the other life, ye love nothing but God
only.
X. Pray also without ceasing for all men ; for there is hope
of repentance in them, that they may attain unto God. Suffer
them therefore to learn from you, if only from your works.
Against their raging, be ye mild ; against their boasting, be ye
lowly-minded ; against their blasphemies, oppose your prayers ;
against their errors, be ye " stedfast in the faith ;'* against their
cruelty, be ye gentle : not striving to imitate them again, let us
be found their brethren in all kindness, but imitators of the
Lord ; if any one be more than other either injured, or de-
frauded, or despised ; that so no plant of the devil be found in
you, but ye may remain in all holiness and sobriety both of body
and spirit, in Christ Jesus.
XI. The last times are come upon us : let us therefore be very
reverent, and fear the long-suflfering of God, that it be not to us
unto condemnation. For let us either fear the wrath that is to
come, or be thankful for present grace ; one of the two ; only to
be found in Christ Jesus, unto true life. Besides Him, let
nothing be worthy of you ; for whom also I bear about these bonds,
those spiritual jewels in which I would to God, that through
your prayers, I might rise again ; of which may I ever partake,
that I may be found in the lot of the Christians of Ephesus, who
have always agreed with the Apostles, through the power of Jesus
Christ.
Xn. I know both who I am, and to whom I write ; I, a man
condemned ; ye, such as have obtained mercy : I, exposed to
danger ; ye, confirmed against danger. Ye are the passage of
those that are killed for God; the companions of Paul in the
mysteries of the Gospel ; the holy martyr, the truly blessed Paul ;
in whose footsteps may I be found, when I shall have attained
unto God ; who, throughout all his Epistle, makes mention of you
in Christ Jesus.
XHI. Let it be your care therefore to come oftener together, to
^ive thanks and glory to Gop. For when ye meet often together in
the same place, the powers of the devil are destroyed, and his mis-
chief is dissolved by the unity of your faith. And indeed, nothing
is better than peace ; by which all war, both spiritual and earthly,
is abolished.
XIV. Of all which nothing is hid from you, if ye have perfect
faith and charity in Jesus Christ, which are the beginning and
end of life : the beginning, faith ; the end, charity. And these
two joined together, are of God; and on them foUoweth all
other goodness. No man, professing a true faith, goes wrong ;
neither does he who has charity, hate any. *' The tree is made
"manifest by its fruit;" so they who profess themselves to be
Christians, shall be known by what they do. For it is not now
the time for profession, but for the power of faith, if a man be
found faithful unto the end.
XV. It is better for a man to hold his peace, and be ; than to
say he is a Christian, and not to be. It is good to teach, if what
he says, he does likewise. There is therefore one master " who
spake, and it was done ;" and even those things which he did with-
out speaking, are worthy of the*Father. He that hath the word
of Jesus, is truly able to hear his very silence, that he may
be perfect; and both do according to what he speaks, and be
known by those things in which he is silent. There is nothing
hid from GoD, but even our secrets are nigh unto Him. Let us
therefore do all things, as becomes those who have God dwelling
in them ; that we may be His temples, and He may be our God
within us, as also He is, and will show Himself, before our faces,
by those things for which we justly love Him.
XVI. Be not deceived, brethren ; those that corrupt other,
shall not inherit the kingdom of God. If therefore they who do
this according to the tlesh, have suffered death ; how much more
shall he die, who by his wicked doctrine corrupts the faith of God,
for which Christ was crucified ? He that is thus defiled, shall
depart into uiKjuenchable fire, and so also shall he that hearkens
«nto him.
XVII. For this cause did the Lord suffer the ointment to be
poured on His head ; that He might breathe the breath of immor-
tality unto His church. Be not ye therefore anointed with the
evil savour of the doctrine of the prince of this world ; lest he lead
yoo away captive from the life that is set before you. And why
are we not all wise ; seeing we have received the knowledge of
God, which is Jesus Christ ? Why do we suifer ourselves fool-
ishly to perish ; not considering the gift which the Lord has truly
sent to us ?
XVIII. My life be an offering for the doctrine of the Cross ;
which is indeed a stumbling-block to the unbehevers, but to us
salvation and life eternal. " Where is the wise man ? Where is
" the disputer ?" Where is the boasting of those who are called
wise ? For Jesus Christ, our God, was according to the dis-
pensation of God, conceived in the womb of Mary, of the seed of
David, by the Holy Ghost : was born, and baptized, that through
his Passion he might purify water.
XIX. Now the virginity of Mary, and her deUvery, was kept in
secret from the prince of this world ; as \vus also the death of our
Lord ; three most notable mysteries, yet done in secret by God,
How then was our Saviour manifested to the world ? There
shone a star in heaven above all other stars, and its light was
unspeakable, and its strangeness wrought amazement. All the
other stars, yea, the sun and moon also, were but its train ; and
it sent forth its light beyond them all. And there was trouble to
think whence this unwonted strangeness might be. Hence ail the
power of magic was dissolved ; and every bond of wickedness was
destroyed ; ignorance was taken away ; the old kingdom was
abolished ; God himself appearing in the form of a man, for the
renewal of eternal life. Moreover the full dispensation of God
then took its beginning. From thenceforth all things were dis-
turbed ; forasmuch as he designed to abolish death.
XX. But if Jesus Christ shall give me grace through your
prayers, and it be His will, I purpose in a second Epistle which
I will shortly write unto you, to manifest to you more fully the
dispensation, (of which I have now begun to speak,) unto the new
man, which is Jesus Christ ; both in his £aith, and in his love,
in his suffering and in his resurrection, especially if the Lord shall
make it known unto me : that ye may all and each of you, by grace,
concur in professing the name of one faith, and one Jesus Christ,
w^ho was of the race of David according to the flesh ; the Son of
man, and Son of God ; that ye may obey your Bishop and the
Presbytery with an entire affection ; breaking one and the same
8
bread, which is the medicine of immortality ; our antidote that we
should not die, but live for ever in Christ Jesus.
XXI. My soul be for yours, and for theirs whom ye have sent
to Smyrna, to the glory of God ; from whence also I write to
you; giving thanks unto the Lord, and loving Polycarp even
as I do you. Remember me, as Jesus Christ doth remember
you. Pray for the church which is in Syria, from whence I am
carried bound to Rome, being the least of all the faithful which
are there ; amongst whom I have been thought worthy to be found
to the glory of God. Fare ye well in God the Father, and in
Jesus Christ, our common hope. Amen.
KINO, PRINTER, ST. CLEMSNT's, OXFORD.
RECORDS OF THE CHURCH.
No. If.
THE HOLY CflUnCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Epistle of Ignatius, the friend of St. Peter, on his way to Martyrdom,
to the Magnesians.
Ignatius, which is also Theophorus, to tlie Church that is in
Ma2;nesia, nigh to Maeander, the blessed of God the Father
through Jesus Christ our Saviour : in whom I salute it, and pray
that it may have all joy, in God the Father and Jesus Christ.
I. Being aware how righteously ordered is your love and charity
in God, the gladness which I feel has induced me to address you in
the spirit of Jesus Christ. For, admitted as I am to the noblest of
titles in the bonds which I bear about me, I make my song to the
Churches, praying that they may possess a union of the Flesh and
Spirit of Jesus Christ, (who is our hfe evermore,) and of Faith, and
Charity which surpasseth all things, and, more than these, of Jesus
and of the Father, through whom, when we have endured all as-
saults from the prince of this world, after we have escaped, we shall
be with God.
II. Seeing now it is my privilege to behold you, through Damas
your most holy Bishop, and your worthy Presbyters, Bassus and
Apollonius, and your Deacon my fellow-labourer Sotion, toward
whom I am tenderly afFectioned, because he is subject to his Bishop
as to a gracious gift from God, and to the Presbytery as to an insti-
tution of Jesus Christ, I determined to write unto you.
III. Your duty likewise is it, not to bear yourselves toward your
Bishop with a freedom proportioned to his youth, but according to
the power of God the Father, to concede to him all homage. As I
am aware the holy Presbyters do, you take no occasion from his
apparent youthfulness for the station, but as men wise in a godly
wisdom submit themselves to him ; vet not to him, but to the Father
of Jesus Christ, tlie Bishop of us all. Meet therefore it is, that for
the honour of IJim, who wills it, ye should present an obedience
that is without guile ; since in any delusion of your visible Bishop,
you trifle rather with the Bishop invisible, and so the question is
not with flesh, but with God who seeth the secrets.
IV. It is mens' duty not merely to bear the name of Christians,
but such to be likewise ; whereas some there are, who use the name
of Bishop, yet do all without consideration of the office. To me such
persons appear to be void of a good conscience, since they are a
congregation of men not gathered together in strict conformity to
the commandment.
V. Now, as all things have their end, two alternatives are laid
before us, death, and life : and every man must go to his own
place. For there are, as it were, two coins, one of God and one
the world's : and each of these has its proper mark upon it ; unbe-
lievers the mark of this world, and they who in love believe, the
mark of God the Father through Jesus Cukist; through whom
if we are not readily disposed to die after die likeness of His passion,
neither have we His hfe in us.
VI. Seeing now that, throu«:h the persons aforenamed, I have seen
you all gathered together in faith and love, t^ke good heed, I charge
you, that you do all things in a spirit of godly concord : — the Bishop
holding presidency over you, in the place of God; and the Pres-
byters in the place of the Council of Apostles ; and die Deacons,
my well-beloved, entrusted with the service of Jesus Christ, who
was with the Fatheu before the worlds, and appeared in the last
days. Assuming therefore all of you this scheme of godly unity,
give heed one to another, and let no man regard his neighbour in
a fleshly spirit, but love ye one another continually in Jesus Christ.
Let there be in you nothing which can divide you ; but be ye made
one, in die Bishop, and in the Superiors, for an example and lesson
of incorruption.
VII. As therefore our Loud, bcfing united with the Father, widi-
out Him, neither of Himself, nor by His Apostles, did any thing ; so
neither do yo«i do any thing, apart from the Bishop and the Pres-
byters. Neither seek ye gratification in any thing to your own
selfish judgment, but be there in thesiime place, one Form of prayer,
one topic of supplication, one Mind, one Hope, in love and joy re-
proachless. There is One Jesus Christ, who surpasseth all things ;
together therefore haste yc all, as to Ouc Temple of God, as to One
Altar, as to One Jesus Christ, who proceeded from One Father,
and is in One, and to One returned.
VIII. Be not led astray by strange doctrines, nor by old fables,
which are unprofitable. For if we still live under the Judaic Law,
it is a confession that we have not received Grace. For in the faith
of Jesus Christ the holy Prophets lived ; wherefore also they were
persecuted, being irispired with His grace, that unbelievers might be
fully assured, that there is One God, who manifested Himself in
Jesus Christ His Son, who is His eternal Word, (not proceeding
from silence,) who in all things well pleased Him who sent Him.
IX. If then they^^vho lived under the old dispensation, have come
to a newness of hope, superseding the Sabbatical system, with that
rule of life which is according to the Lord's Day, wherein our life
has arisen through the Lord, and through His death which some
deny; (from which mystery we received our faith, and thence take
patience, that we may be found Disciples of Jesus Christ our only
Master ;) how shall we be able to have life except through Him .''
\Vhom the prophets also, being His Disciples, expected in spirit as
their Master; and therefore He for whom they justly waited, did by
His advent raise them from the dead.
X. Let us not then be insensible to His goodness ; for, if He should
imitate the way in which we act, we already have perished. Where-
fore, becoming His disciples, let us live according to the religion of
Christ; for whosoever is called by any other name but this, is not
of God. Put aside therefore the evil leaven, which hath grown old
and waxed sour, and be ye changed into the new leaven which is
Jesus Christ. Be ye salted in Him, that none among you may be
corrupted, inasmuch as by your savour shall ye be judged. The
name of Jesus Christ cannot be joined with an adherence to Ju-
daism. For the Christian faith goes not for its completion to the
Jewish, but the Jewish goes to the Christian ; that every tongue that
believeth may be gathered to God.
XL Beloved, it is my desire, not as knowing that any of you are
so affected, but as setting myself below you, to guard you against
these things, so that you fall not upon the hooks of vain doctrine,
but be fully assured of the Birdi, and Passion, and Resurrection, which
took place in the time of the government of Pontius Pilate ; which
verily and surely are things done by Jesus Christ our Hope : — and
from that Hope may none of you be turned away.
XH. May you be my joy in all things, if of that I be worthy ; and
bound though I am, I am above comparison with any of you who
are loosed. I know that ye are not puffed up, for ye luve Jesus
Christ within you ; and I know that from the abundance of my
])raise ye gather caution ; as it is written, the just man accuseth
himself.
XIII. Study therefore to be confirmed in the doctrines of the Lord
and of the Apostles, that in all you do, you may be well advanced in
flesh and spirit, in faith and love, through the Son, Father, and
Spirit, the Beginning and the End; under your most excellent
Bishop, and your Presbytery, a well twined spiritual garland, and
the Deacons according to God : be ye subject to the Bishop, and
one to another, as Jesus Christ to His Father according to the
Flesh, and the Apostles to Christ, and to the Father, and to the
Spirit, that your union may be of the flesh and of the spirit.
XIV. Knowing that God dwelleth in you richly, I have exhorted
you in few words. Remember me in your prayers, that I may be
joined to God. Remember also the Church which is in Syria,
(whereby I am not worthy to be called;) for I require your united
prayer and love to God, that the Church in Syria may be refreshed
with dew through your Church.
XV. The Ephesians in Smyrna, (whence I write to you,) salute
you; who now are here to the glory of God, like unto you, and
have refreshed me in all things, together with Polycarp, Bishop of
the Smyrnaeans. Likewise the other Churches salute you in the
honour of Jesus Christ. Be strong in the concord of God, pos-
sessing the Spirit indivisible, which is Christ Jesus.
KINO, J'RINIIR, ST. CLUitM S, OXTOllD*
RECORDS OF THE CHURCH.
No. III.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
The Apostle St. John and the Robber, (from the Church History
of Eusebius.J
Listen to a tale, which is no mere tale, but a true story which
has been handed down and kept in memory, of John the Apostle.
For when the Roman Emperor was dead, and St. John had
returned to Ephesus from [his banishment in] the island of
Patmos, he went over the neighbouring countries ; in some places
to appoint Bishops, in some to establish new Churches, in
others to separate to the Ministry some one of those whom
the Spirit pointed out to him. At length he arrived at a city not
very far from Ephesus, of which some even give the name ; and
after he had refreshed the brethren, he turned at last to the Bishop,
whom he had appointed, and having observed a youth of goodly
stature, comely appearance, and of an ardent spirit, " Here," he
said, " is a deposit which I earnestly commend to your care, in the
sight of Christ and the Church." And after the Bishop had
accepted the charge, and had promised all that was required of
him, he repeated the same request, and with the same solemn form
of words. Accordingly the Elder, taking to his home the youth
intrusted to him, bred, controlled, fostered, and at last admitted him
to baptism. After this he relaxed somewhat of his constant cam
and watchfulness, as having placed upon him the seal of the Lord,
that last and best preservative from evil. But the other, having
thus obtained his liberty too early, was taken hold of by certain idle
and profligate youths of his own age, themselves habituated to
wickedness. At first they lure him on by expensive revellings,
next they carry him along with them on a thieving expedition by
' ^3 2
night, and then they beg him to join them in some still greater
Crime. By little and little he became habituated to vice, and then
through the hotness of his nature, starting like a hard-mouthed
and spirited horse out of the right path, and taking as it were the
bit into his mouth, rushed so much the more violently down the
precipice. Finally despairing of the salvation which is by God,
he was no longer contented with more petty offences ; but, as he
was now altogether lost, would fain do some great thing, and dis-
dained to suffer but an equal punishment with the rest. He took
therefore with him these same companions, and having got together
a band of robbers, became their ready leader, and of all the most
violent, the most bloody, the most cruel.
An interval elapsed ; and upon some need falling out in the
Church, the men of the city again called upon John to visit them.
After he had set in order the things for which he came, " Come,"
said he to the Bishop, " give me back the deposit which I and
Christ committed to thee in the sight of the Church over which
you preside." The Bishop was at first amazed, for he thought
that John was unjustly charging him with money which had not been
really given him, and knew not either how to credit a demand for
what he had never received, or how to discredit the Apostle. But
when he said plainly, " It is the youth I demand of thee, the soul
of a brother," the old man groaned from the bottom of his heart,
and shedding a few tears at the thought, answered him, " He is
dead." " How then did he die, and by what death ?" " He is
dead," he said, " to God, for he has ended in becoming wicked
and abandoned, and to sum up all, a robber, and now instead of
the Church, he has taken to the hills with an armed band of rob-
bers like himself." Then the Apostle tore his garment, and utter-
ing a loud wail, beat his head, and said, " A careful guardian
truly, I left of the soul of my brother, but bring me a horse, and
let me have some one to guide me on my way. So he rode away
from the Church, just as he was, and when he came to the place,
being taken, by the outposts of the robbers, he neither fled from
them, nor asked for mercy, but cried out, " For this purpose came
I, bring me to your chief." He in the mean time, in the armour
he wore, waited for his approach. When, however, he recognized
St. John, as lie drew near, he was filled with shame, and turned
nnd fled. \\\\\ llic /\postl( lullcMVcd aftT him with all his strength,
forgetful of his years, and calling out, " Why do you fly from me,
my son, me your father, unarmed, and stricken in years ; pity me,
my son, and fear me not. Thou hast yet hope of life. I will give
account for thee to Christ ; yea, if it be needful, I will willingly
undergo the death for thee, even as our Lord the death for us. For
thee will I render up my breath. Stay and believe, Christ hath
sent me." But the young man, when he heard his words, first
stood still, with eyes cast down to the ground ; next threw away
his arms, and then trembling, wept bitterly. And when the old
man drew nigh to him, he threw his arms around him, and be-
sought pardon, as best he could, with his groans, and was baptized
as it were a second time, with tears, hiding only his blood-stained
hand. But John, with promises and solemn protestations of his
having obtained his pardon from the Saviour, besought him, nay,
knelt to him, and kissed the very right hand he had withheld from
him, as already cleansed by change of heart ; and so brought him
back to the Church. Finally interceding for him, sometimes in
frequent prayers, sometimes striving together with him in long
continued fasts, and sometimes soothing his spirit with various holy
text, he departed not, so they tell us, till he had fully reinstated
him in the Church, and had thus set forth a mighty example of
true change of heart, and a mighty proof of regeneration, a trophy
as it were of a visible resurrection.
Here we see sinners baptized, taught, and brought to repentance
by the holy Church, at the hands of the Bishops, whom the
Apostles have appointed.
Conduct of the Apostle St. John towards the false teacher Cerinthust
(from the Church History of Eusebius.J
DiONYSius, Bishop of Alexandria, in noticing certain facts con-
cerning the Revelation of St. John, derived from ancient tradition,
makes mention of this Cerinthus, and affirms that the doctrine
which he taught was, that the reign of Christ would be upon
earth, and that it would consist, for so he wickedly dreamt in the
pleasures, which he himself desired, being a lover of the body,
and altogether carnal, in the gratification, that is, of the fleshly
lusts, in meats namely, and drinks and marriages, or as he thought
in fairer words, to reach the same meaning, in feastings, and in
sacrifices, and in the slaughter of victims.
Thus far Dionysius ; moreover certain of his more secret
and false opinions are added by Irenaeus, who has also handed
down to us in writing a story, which ought never to be for-
gotten, and which he gives us on the authority of Polycarp, [the
disciple of St. John himself, and whom Irenmus had known in his
youth."] " John the Apostle," he says, " entering for the purpose
of bathing into some public baths, and learning that Cerinthus
was within them, recoiled from the spot, and rushed out of doors,
not even enduring to be under the same roof with him ; and ex-
horting them also that were with him to adopt the same conduct,
in these words ; ' Let us flee, lest the very building should fall in,
within which Cerinthus, the enemy of the truth, is abiding.' "
Hence we learn to avoid false teachers, after the pattern of the
Blessed Apostle, even though it inconvenience us to do so.
KING, PAINTER, ST. CLEMENT n, OXFORD.
RECORDS OF THE CHURCH.
No. IV.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTM
ACKNOWLEDGE THEB.
Epistle of Ignatius, the friend of St. Peterson his way to Martyrdom,
to Polycarp, Bishop of Smyrna.
Ignatius, called also Thaophorus, to Polycarp, of the Church at
Smyrna, Bishop and Superintend ant : yea, rather himself su-
perintended by God the Father, and the Lord Jesus Christ,
All hail!
I. Welcoming thy disposition which is to God ward, founded
as upon an immoveable rock, I glorify Him, in that I have been
honoured by thy holy presence, and praying that I may rejoice in
it through God. I beseech thee, by the grace of God, wherewith
thou art invested, to press onwa'-ds in thy course, and to exhort all
unto salvation. Maintain thy station in all diligence, both of body
and soul ; study to preserve that unity, than which nothing is
better. Endure all men, as the Lord lias also endured thee ; con-
tinue, as thou dost, to bear with all men in love ; devote thyself to
prayer without ceasing ; seek for more understanding than thou
hast ; watch with an unwearied spirit ; speak unto every one as
God shall enable thee : as a practised combatant, endure the
weaknesses of all ; for where labour abounds, there also abounds
gain.
II. For in that thou lovest the good disciples, what thank hast
thou ? yea, rather with mildness bring into subjection the more
mischievous. For every wound is not treated with the same ap-
plication ; but violent paroxysms are to be assuaged by emollient
medicines. Be in all things " wise as the serpent, and harmless
as the dove." For this end art thou formed of flesh and spirit,
that thou mayest soften the things which are in thy sight : but
pT-ay that the things which are invisible may be revealed unto
thee, that thou mayest want in nothing, but abound in every gift
of God. The present season demands thee, as pilots the wind, as
the storm-tost mariner his desired haven, that thou attain unto
God. Be temperate, as God*s Champion ; the reward is incorrup-
tion, and eternal life : in which also thy faith is firm. In all
things, my soul is as thine, and so are my bonds which thou hast
loved.
III. Be not dismayed at those who seem worthy of trust, and
yet teach new doctrines : stand firm, as the anvil under the stroke,
for he is a mighty champion, who though buffetted, yet over-
cometh. But above all, for the sake of God, we must endure all,
that He also may endure us. Become more and more zealous :
study the times ; await Him who is above all time, the Eternal, the
Invisible, (who yet for us men became visible,) the Impalpable, the
Impassible : who yet for our salvation became subject unto suffer-
ing, and endured all things.
IV. Let not the widows be neglected, for thou under the Lord
art their guardian ; let nothing be done without thy sanction,
neither thyself do any thing without the sanction of God ; which
thing indeed thy constancy suffers thee not to do. Let your as-
sembHes be held more frequently. Seek out and address all by
name. Slight not the slaves ; yet suffer them not to be puffed
up, but let them rather serve the more diligently unto the glory
of God, that from Him they may obtain a more perfect freedom.
Let them not seek to b2 emancipated at the public cost, lest they
be found to be.the slaves of their own desires.
V. Avoid evil arts ; nay, rather mention them not at all. Speak
unto my sisters, that they love the Lord, and be content, in will as
in deed, with their husbands. Exhort also my brethren in the name
of Jesus Christ, that they love their wiv.s, even as the Lord
loveth the Church. If any one can remain in chastity, to the
honour of the flesh of our Lord, let him do so in all humility.
If hf bf>iist, 1v^ i- :ibf.wlv 1<)>1 : v<;i. iflu r. vr:il il lo ;niv otu*. save
the Bishop, he is corrupted. It is fitting for those who purpose
matrimony, to accomplish their union with the sanction of the
Bishop ; that their marriage may be godly, and not according to
lust. Let all things be done to the honour of God.
VI. Hearken unto your Bishop, that God may also hearken
unto you. My soul is as the soul of them who are in subjection
to their Bishop, thsir Presbyters, their Deacons ; and may my
portion be with them in the Lord ! Labour together, strive toge-
ther, run together, suffer together, lie down together, rise up
together, as the stewards, the ministers, and the servants of God.
Seek to please Him, whose soldiers ye are, and whose wages ye
receive. Let none of you be a deserter : let your baptism remain,
for it is your armour ; your faith, a helmet ; your love, a spear ; your
long-suffering, a coat of mail. Let your deposits be your good
works, that ye may finally receive the portion earned by your ser-
vice. Be patient with one another in mildness, as God is with
you. May I rejoice in you alway !
VII. But as it has been disclosed to me that the Church of
Antioch in Syria, through your prayers, is at peace, I have rather
been of good cheer in secure reliance on God, (if through suffering
I shall attain unto Him,) that by your prayers also I may be
found in the resurrection a true disciple. It is meet, O most
blessed Polycarp, that thou shouldst call together a holy council,
and choose some one, well-beloved and zealous, that he may be
called God's Messenger ; and to appoint him to go into Syria,
that he may make manifest your zealous love, to the glory of
Christ. A Christian is not master of himself, but is devoted to
God's service. This work is God's, and your's, when you have
accomplished it. For I trust in the Grace which is in you, that ye
are ready to every good work which appertaineth unto God ; and
therefore, as I know your zeal for the truth, my exhortation has
been brief.
VIH. Since I have not been able to write to all the Churches,
because I have been suddenly called upon to sail from Troas to
Neapolis, do thou write to those which are nearest to thee, knowing
that God's will is that they shall do the same onwards, sending,
if possible, messengers ; if not, entrusting their Epistles to those
whom thou shalt send, that ye may all be glorified for ever, as ye
are worthy. I salute all by name ; and especially the wife of Epitro-
pus, with her household and family. I salute Attalus my beloved.
I salute him who shall be chosen to go into Syria ; that the grace
of God may be with him alway in my prayer, through our God
Jesus Christ ; in whom may you continue in the unity of God,
and under His protection. Salute Alee, my well-beloved. Fare-
well in the Lord !
KING, rniNTEll, ST. CI.EMF.NT 8, OXFOIID.
KECORDS OF THE CHURCH.
No. V.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
flpislle of Ignatius, the friend of St. Peter, on his way to Martyrdom,
to the Trallians.
Ignatius, which is also Theophorus, to the Holy Church that is In
Tralles in Asia,' beloved of God, the Father of Jesus Christ,
chosen, godlike, having peace through the flesh and blood and
passion of Jesus Cpirist, (who is our hope in the following of
His resurrection,) which I salute in the plenitude of my Apostolic
character, and pray that it may have all joy.
I. 1 know the reproachless spirit, and unfailing unanimity, that not
by occasion, but habitually belong to you ; which also were set forth
to me by Polybius ypur Bishop, who, by God's will and the will of
Jesus Christ, was present in Smyrna, and so rejoiced with me in
my bonds for Jesus Christ, that in his person you were all before
my eyes. So that meeting with this godly kindness in him, I
reckon on finding you, (as I have also known you,) the followers of
God.
n. For in that you are subject to your Bishop as to Jesus
Christ, you seem to me to be living not after the way of men, but
according to Jesus Christ ; who died for your sakes, that by be-
lieving in His death ye may from death escape. It is therefore your
bounden duty, as it also is your practice, to do nothing apart from
the Bishop. Be subject moreover to the Presbj^tery, as to the Apos-
tles of Jesus Christ our hope : may we be found to have had our
conversation in Him ! It is requisite too, that they who are
Deacons [ministers] of the mysteries of Jesus Christ, should be
obliging to all men in every manner ; for they are not ministers
[deacons] of meat and drink, but servants of God's Church : they
must therefore guard against reproach as against fire.
III. Likewise let all men give heed to the Deacons, as to an in-
stitution of Jesus Christ; and to the Bishop, as to the image of
God ; and to the Presbyters as to the Council of God and ihe Com-
pany of Apostles. Without these the name of Church is not. On
which points I am persuaded that you hold with me ; for I found
and retain with me a specimen of your love in the person of your
Bishop ; whose whole constitution of mind is an instructive lesson,
and his meekness full of power. 1 suppose that even Atheists
respect him. Though able to write on this point, Ujus far only I
mean to do so, lest a convict such as I should be giving laws to
you like an Apostle.
IV. God has granted to me the knowledge of many things ; but
I controul myself, lest I perish in my boasting : for now I must be
especially fearful, and hold off from them that puff me up. For
they who make me their talk, inflict a persecution tipon me. I am
well contented to suffer, yet I know not that I am worthy to do so.
My zeal, known but to few, is the more excited in myself. I have
need therefore of that moderation, whereby the Prince of this world
is brought to nought.
V. Am I unable to write to you of spiritual things ? I am not
unable, but fear lest I should bring an injury on infants such as you.
Excuse therefore my doing so ; lest from inability to receive my
words, you be choked of them. For even I, prisoner as I am, am
not enabled to behold the things that are in Heaven, the marshal-
ling of the Angels, the stations of the celestial Powers, visible things
and things invisible, but herein I am but a learner. For many
things are placed beyond our capacity, lest we cease to have de-
pendence on God.
VI. I exhort you, therefore, (yet not I, but the love of Jesus
Christ,) to use only the Christian nourishment, and to abstain from
the strange herb, which is heresy. For the heretics receiving credit
on the score of worldly reputation, invest Christianity with poison ;
offering as it were their fatal drug in a sop ; and he who knows it
not, accepteth death with a ready and fatal welcome.
VII. From such men keep yourselves guarded. And guarded ye
will be, if ye are not puffed up, nor separated from Jesus Christ
our LoED, and from the Bishop, and from the rules laid down by
the Apostles. He that is within the ahar is pure : lie that is without,
whoever, namely, acts independently of the Bishop, the Presby-
tery, and the Deacons, is a man of unclean conscience.
VIII. I am not aware that there is aught of this kind in you, but,
for the love I bear you, I put you on your guard, foreseeing as I do
the snares of the Devil. Do you therefore, gathering a spirit of
meekness, stablish yourselves in Faith, which is the flesh of the
Lord, and in Love, which is the blood of Jesus Christ. Let
none of you find a fault in his neighbour. Give no occasion to the
heathen ; lest, on the score of a foolish, the godly many be evil
spoken of; for " woe unto him, because of whose levity My name
is evil spoken of by any.'*
IX. Turn then a deaf ear to any man who departs in what he says
from Jesus Christ, who was of the seed of David, and born of
Mary ; who verily was born, did eat and did drink ; verily was per-
secuted, under Pontius Pilate ; verily was crucified and died, being
seen of them that are in Heaven, of them that are on earth, and of
them that are under the earth ; who verily also was raised from the
dead, His Father raising Him; in the likeness whereto, us also
who believe in Him shall His Father raise up through Jesus
Christ, without whom the real life belongs not to us.
X. But if, (as some godless men, which are unbelievers, assert,)
it was only His shade that suffered, (whereas they are but a
shade,) how came I to be in bonds ? and why do I rejoice in the
prospect of " fighting with beasts ?" In such case I perish to no
purpose, and belie my Lord.
XI. Avoid then those mischievous offshoots, fruitful of death,
the which if a man taste he shall die thereby ; for these were not
planted of the Father. For if they were, we should see them
growing from the Cross, and their fruit would be unto eternal life ;
in accordance whereto He in His passion inviteth you under the
title of His own Members. The Head and the limbs cannot
therefore have a separate existence, for God hath promised their
union, and Himself existeth therein.
XII. I send you my salutation from Smyrna, together with the
: salutation of the Churches that are here with me, which have
"every way refreshed me, both in body and spirit. My bonds sup-
ply you with a lesson ; for I bear them for Jesus Christ's sake,
[praying that I may go to God. Continue in one mind, and
assemble together for prayer ; for it is right for every one of you,
and for the Presbyters particularly, to refresh your Bishop's spirit,
that so you may show honour to the Father, to Jesus Christ,
and to the Apostles. I pray that you may hear me in love ; and
that I may not, by writing this, be made a testimony against you.
Likewise do you for my sake pray, (for I desire your love in the
mercy of God,) that I may be held worthy of that destiny which I
press on to gain, and may not become a castaway.
XIII The love of the Smyrneans and Ephesians saluteth you.
Remember in your prayers the Church that is in Syria, whereby
I am not worthy to be called, being last among them. Be strong
in Jesus Christ ; subject to your Bishop as to the command-
ment, and to the Presbytery likewise. Love one another, every
one of you, with an undivided hea t. My spirit saluteth you ; not
now only, but when I shall have gone to God. I have yet to fear
for myself; but the Father is faithful in Jesus Christ, to fulfil
my prayer and yours. In Him may you be found blameless 1
MNO, I'HiNiiBt Sr* CLIiMEMT S, OXfOKD.
RECORDS OF THE CHURCH.
No. VI.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Account of the Martyrs of Lyons and Fienne,
(From the Church History of Eusehius.J
In the seventeenth year of the Emperor Antoninus Verus,
the persecution raged wjth fresh violence against us, in some parts
of the world, by means of the attacks made on us by the populace
of the several cities. We may conjecture, from what occurred in a
single country, that myriads of martyrdoms took place throughout
the earth. These are well worthy of immortal memory, and hap-
pen to have been transmitted to posterity in writing. The whole
document, which contains the fullest account of them, is placed in
my collection of Martyrs, containing a description which is not
merely historical, but also instructive. As much, however, as is
connected with my present purpose, I will select and insert here.
Others, in composing historical narrations, commit to writing
victories in war, and trophies over the enemy, and the exploits of
generals, and the valour of troops, stained with blood and endless
slaughter, in defence of their children, their country, and their
fortunes. But our narrative of the acts of a Divine Commonwealth,
will rather seek to inscribe, on an everlasting monument, those
most peaceful wars for the peace of the soul ; and the Heroes who
have fought in these, rather for the truth than for their country,
and rather for religion than for the objects of their dearest affections.
It will proclaim, for eternal memory, 'the perseverance, and the
enduring valour of the combatants in the cause of Piety, and their
trophies over devils, and their victories over unseen adversaries,
and their crowns which followed.
Gaul [i. e. France], then was the place of the conflicts of which
we speak. The principal cities of this country, remarkable and
I celebrated above others, are Lyons and Vienne, through both which
runs the stream of the Rhone, which passes with a rapid course
round that whole region. The account of the martyrdoms, trans-
mitted by the Churches of chief note in these parts to those in Asia
and Phrygia, thus describes the things done among them ; and I
Letter of the Churches of Lyons mul Vicnnc in the South of France
to the Churches of Asia and Phrygia.
The Servants of Christ, that sojourn at Vienne and Lyons in
Gaul, to the Brethren iti Asia and Phrygia, who have the same
faith and hope of redemption with us, peace, and grace, and glory,
from God the Father, and Christ Jesus our Lord. * *
* * The greatness of the sufferings in this country, and
he wonderful rage of the heathen against the Saints, and how
much the blessed Martyrs endured, w^ are neither able accu-
rately to declare, nor is it possible to be comprehended in
writing. For the Adversary rushed down upon us with all his
might, as already anticipating his future coming without controul * ;
and went through all possible means in preparing, and exercising his
own beforehand, against the Servants of God. So that we were
not only excluded from the houses, the baths, and the market ; but
it was even fofbidden for any of us to shew himself, in any place
whatever.
But the Grace of Goo took the lead in opposition to him ; and,
protecting the weak, set Firm Pillars in battle array against him,
whose fortitude rendered them first to draw on themselves the
whole violence of the Evil One ; men who went forth to meet him,
supporting patiently every kind of insult and torture, and count-
ing the most he could do as litde, were in haste to be with Christ ;
shewing, of a truth, that " the sufferings of this present time are
not to be compared with the glory that shall be revealed in us.'*
And, in the first place, they nobly endured all the injuries heaped
on them by the assembled populace, who hooted, beat, dragged
about, plundered, stoned, and confined them ; and did all such
things, as are wont to be done by a furious mob to those, whom it
hates and counts its enemies. And, lastly, when brought into the
market-place by the commander of the troops and the authorities of
the city, and questioned before the whole multitude, they confessed,
and were shut up in prison till the arrival of the Governor.
And when afterwards they were brought before the Governor,
and he shewed the utmost cruelty towards us, Vettius Epagathus,
one of the brethren, (full of love toward God and his neighbour,
and of so exact and perfect a life, that, though a young man, he
• Kev. XX. 3.
was equal to the testimony borne to the aged Zacharias, in that
lie " walked in all the commandments and judgments of the Lord
blameless," and ready in every service to his neighbour, having
great " zeal toward God," and " fervent in spirit,") this excel-
lent man could not endure the unreasonable judgment, which was
passing against us, but testiti d his indignation, and demanded to
be heard himself in defence of the Brethren. And when those
about the tribunal hooted him down, (for he was a man of note,)
and the Governor would not allow the just claim he had put in on
our behalf, but only asked if he too were a Christian, he confessed
with a loud voice, and was himself taken, and so took his place
among the number of the Martyrs ; being called the Advocate of
the Christians, and having in himself the " Advocate," (or the
Comforter, John xiv. 16.) the Spirit, yet more than Zacharias
(Luke i. 67.). Which he also shewed by the fulness of his love,
being ready to lay down his own life for the sake of defending his
Brethren. For he was, yea, is, a genuine Disciple of Christ,
*' following the Lamb wherever He goeth."
Then also others began to be distinguishable ; and the First
Martyrs were conspicuous and prepared, fulfilling with all
readiness the Martyr's confession. Those also might be discerned
who were unprepared and unexercised, and still weak, unable to
bear the strain of a great conflict. About ten of whom fell away ;
who also caused us much grief and unmeasured lamentation, and
hindered the readiness of others, who were not yet arrested, and
who, though suffering all possible indignities, were in attendance
on the Martyrs, and did not desert them. Then, however, we were
all greatly alarmed by the uncertainty of the confession ; not
fearing the cruelties that were inflicted, but looking to the end,
and fearing that any one might fall away.
Those, however, who were worthy, were daily apprehended,
filling up their number, so that there were taken up, from the two
Churches, all the best men, and those, by whom things here w€re
chiefly kept together. There were also taken up some heathen
servants belonging to persons amongst our number, since the Go-
vernor ordered a public inquisition to be made after us all. And
they, by a device of Satan, fearing the tortures which they saw
the Saints endure, the soldiers urging them on, belied us as hold-
ing Thyestean feasts*, and guilty of impurities like those of
* i. e. Eating human flcoh, a calumny derived from the liOau's Supper.
aSdipus, and such things as it is not allowed us to mention, or
even to think of, no, nor to believe that they ever existed among
mankind.
But when these things were noised abroad, all were infuriated
against us ; so that, even if any had before shewn moderation on
account of connections, even these were greatly enraged, and stung
with malice (Acts v. 33.) against us. And that was fulfilled which
the Lord had foretold us (John xvi. 2.) " the time shall come,
when every one, that killeth you, shall think that he doeth God ser-
vice.*' Then afterwards the Holy Martyrs endured tortures beyond
all description ; Satan being ambitious of drawing some to blas-
pheme with their lips.
But most eminently did all the rage of the populace, the Go-
vernor, and the soldiers, light on Sanctus, a deacon of Vienne ;
and on Maturus, one newly enlightened, but a noble champion ;
and on Attains, a Pegamese by birth, who had always been " a pillar
and support" * of those in this neighbourhood ; and on Blandina, by
whom Christ shewed that the things which are lowly esteemed
among men, and held by them mean and contemptible, are thought
worthy of great honour with God, for that love of Him, which is
shewed forth in power, and does not boast in a vain appear-
ance.
For when we all were in fear, and her own mistress according to
the flesh, (who also herself was one champion among the Martyrs,)
was in agony for her, lest she should be unable to make even one
bold confession, from the weakness of her body ; Blandina was
filled with such strength, that even those, who tortured her by turns
in every possible way, from morning till evening, were wearied
and gave it up, themselves confessing that they were conquered,
having nothing more that they could do to her. And they won-
dered at her remaining still alive, her whole body being mangled
and pierced in every part ; and declared, that any one kind of tor-
ture was enough to deprive her of life, not to say so many and so
severe.
But that blessed woman, like a brave wrestler, renewed her
strength in confessing ; and it was to her recovery, and rest, and
ease from her sufferings, to say " I am a Christian," and " Nothing
vile is done amongst us."
* 1 Tim. iii. 15.
5
Sanctus also, for his part, enduring exceedingly, and above
every man, all the cruelties of men with a noble patience, when
the wicked hoped that, by means of the continuance and severity
of the tortures, they should hear something from him that ought
not to be uttered, set himself against them with such firmness as
not to mention even his own name, nor that of the nation or city
whence he was, nor whether he were bond or free ; but to all ques-
tions he answered in the Roman tongue " I am a Christian." This
he repeatedly declared to be to him instead of a name, instead of
a country, and instead of a family ; but no other word did the
heathen hear from him. Whence also there was great strife both
of the Governor and torturers against him ; so that, when they had
nothing left that they could do to him, at last they fastened red hot
plates of brass on the tenderest parts of his body. But though his
limbs were burning, he remained upright and unshrinking, sted-
fast to his confession, bathed and strengthened from Heaven with
that fountain of living water, that springs from the well of Christ.
But his body bore witness of what had been done, being one entire
wound and bruise, and wrenched, and deprived of the external
form of man. In whom Christ Himself suffering shewed forth
great glory, confounding the adversary, and shewing, for an ex-
ample to others, that nothing is terrible where is the love of the
Father ; nothing painful where is the glory of Christ. For
when the ungodly again after several days tortured the Martyr,
and thought that they should overcome him by applying the same
torments while his wounds were yet swollen and sore, and could
scarce bear the mere touch of the hand ; or that by dying under
the torture he would at least alarm the rest ; not only did no such
thing befal him, but also, contrary to all human expectation, his
frail body recovered and wa? strengthened in his latter torments, and
regained its former appearance, and the use of the limbs ; so that,
by the favour of Christ, his second torture was made to him no
punishment, but a remedy.
And then the Devil, thinking he had already swallowed up
one woman of the number of those, who had denied Christ,
named Biblias, led her to the torture, to compel her to say impious
things concerning us, as one now easily to be broken, and without
courage. But she came to herself under the tortures, and awoke,
r-o to speak, from a deep sleep ; being reminded by temporal pu-
6
nishment of the eternal misery of hell ; and declared, in contradic-
tion of the blasphemers, " How should those devour children, with
whom it is not allowed even to eat the blood of brute animals ?"
And from this time she confessed herself to be a Christian, and
was added to the number of the Martyrs.
But, when these tyrannical cruelties were confounded by Christ
through the patience of the Blessed Martyrs, the Devil imao-ined
other devices, such as confinement in prison, in the darkest and
most loathsome dungeon ; and stretching their feet in the stocks,
even to the fifth hole ; and all other such insults, as the under-
keepers, when enraged, (and these same men filled with the Evil
Spirit) are accustomed to put upon their prisoners ; so that many
were suffocated in the prison, those whom the Lord willed thus to
escape, showing forth His glory. Some there were who had been
bitterly tormented, so that it should have seemed that with all pos-
sible care they could scarce have lived, who stayed in prison ; de-
prived indeed of human care, but revived and strengthened by the
Lord in body and soul, and exciting and comforting the rest. But
the young, and those newly apprehended, whose bodies had suffered
no previous mangling, could not endure the pressure of this confine-
ment, but died in prison.
But the blessed Pothinus, who was entrusted with the bishoprick
of the Church in Lyons, above ninety years of age, and quite worn
out in body, scarce able to breathe from his previous infirmity, but
renewed in strength by the readiness of his spirit, in his earnest
desire of martyrdom, himself also was dragged to the tribunal;
his body worn out with age and disease ; but his life being still kept
in him, that Christ might triumph through it : — who, when brought
by the soldiers to the tribunal, all the authorities of the city follow-
ing him, and all the crowd, as though he had been Christ Him-
self, uttering all sorts of cries against him, bore a good testimony.
And when asked by the Governor, who might be the God of the
Christians ? he said, " If thou be worthy, thou shalt know." After
this he was dragged about without mercy, and sufiered all kinds of
buffeting, those who were near him insulting him with their hands
and feet, without regard to his age ; and those at a distance throw-
ing at him whatever came to hand ; and all thinking any one guilty
of a great fault and impiety, who should be wanting in insolence
towards him. For they considered that they should thus avenge
I
their gods. And he was cast, scarce alive, into the prison, and died
after two days. Here then, there took place a remarkable dispen-
sation of God, and ah infinite compassion of Jesus was shown
forth ; a thing, which had rarely occurred in the brotherhood, but is
not unsuited to the wisdom of Christ. For those, who denied at
their first apprehension, were themselves also confined, and partook
of our sufferings. At this time the denial of the faith was of no
use to them ; for those, who confessed what they were, were im-
prisoned as Christians, no further charge being brought against
them ; whereas these were still detained as murderers* and impure,
suffering double the punishment of the rest. Those indeed the
joy of martyrdom f, and the hope of the promises, and the love of
Christ, and the Spirit of the Father, comforted; but these,
conscience tormented with great vengeance ; so that, in passing by,
their countenances might be distinguished amongst all the rest. For
the one went cheerfully, great glory and grace being mingled
in their countenances; so that their very chains hung on them as a
noble ornament, as on a bride adorned with robes embroidered and
fringed with gold ; at the same time, smelling so of the sweet odour
of Christ, that some even appeared to have been anointed with
earthly perfumes. But the others went abashed, and dejected, and
wretched in their looks, and full of disgrace ; and, moreover, re-
proached by the very heathen as ignoble and unmanly ; bearing
indeed the charge of murder +, but having lost the honourable, and
glorious, and life-giving Name. The rest, seeing these things, were
confirmed ; and those who were apprehended, confessed without he-
sitation, not even taking any thought of the reasonings of the Devil.
* * *
To conclude ; their martyrdoms were distinguished by various
kinds of death. For, having plaited a crown of diff*erent colours,
and of all kinds of flowers, they off'ered it to the Father. It
was needful, it seems, that these noble champions, who had en-
dured a varied conflict, and been greatly victorious, should receive
the great and incorruptible crown.
Maturus, and Sanctus, and Blandina, and Attains, were taken
to the beasts in the public place, for a common spectacle to
the inhumanity of the heathen; this day of wild-beast fighting
• Vid. p. 4. t Bearing witness.
i Namely, of eating human Hcsli, as above, p. 4.
being given on purpose to shew forth our Martyrs. And Maturus,
and SanctuB, again went through, in the Amphitheatre, every
torture, as if they had absolutely suffered nothing before. Rather,
as having now in several combats foiled the Adversary, and
engaged in the contest for the very crown, they supported again the
courses of scourging usually inflicted there, and the dragging about
by the beasts, and whatever else the mad populace shouted and
demanded on this side and that, to have done to them ; and above
all, the iron seat, on which their bodies, being scorched, choked them
with the smell. But their persecutors did not cease even with this ;
but were yet more outrageous, wishing to overcome their patience.
And even thus they could hear nothing from Sanctus, beyond the
words of confession he had been accustomed to use from the first.
These then, their life holding out long through a severe conflict,
were at last put to death ; being by themselves, throughout that day,
a spectacle to the world, instead of all the variety of single com-
bats. But Blandina, hung up on a cross, was placed to be devoured
by the beasts that were turned in. She, thus visibly hanging
in the figure of a Cross, and engaged in earnest prayer, wrought
great readiness in those who underwent the conflict ; since they saw,
in the midst of their suflferings, even with the outward eye, in
their sister. Him who was crucified for them, to persuade
those who believe in Him, that every one who hath suffered
for the glory of Christ, hath for ever communion with the Living
God, And, none of the beasts having at that time touched her,
she was taken down from the cross, and carried up again to the
prison, to be kept for another conflict ; that, by conquering in yet
more encounters, she might bring inexorable condemnation on the
crooked Serpent ; and, though by nature little, weak, and easily to
be despised, yet having put on Christ, the great and invincible
Champion, she might encourage the brethren ; having overpowered
the Adversary in many combats, and having won in the contest the
incorruptible crown.
Next Attains himself, being much called for by the multi-
tude, (for he was a well-known man,) came in prepared for the
combat by a good conscience, since he was truly exercised in the
Christian discipline, and had always been amongst us a witness of
the truth. He was led all round the Amphitheatre, with a tablet
carried before him, on which was written in Latin, " This is Atta-
his the Christian." And the people being exceedingly enraged
ao-ainst him, the Governor, having understood that he was a Eoman,
ordered him to be taken back among the rest that were in the pri-
son ; concerning whom he sent to Ccesar, and waited for his
decision. But the* meantime was not idle nor fruitless to them,
but through their patience the infinite mercy of Christ appeared.
For the dead members were enlivened through the living ; and the
Martyrs shewed favour to those who were not martyrs, and there
was great joy to the Virgin Mother, the Church, in receiving those
again living, whom she had cast away as dead and abortive. For
by those good men, the greater number of those, who had denied
Christ were renewed, and reconceived, and rekindled ; and
learned to confess ; and now, living and full of nei-ve, were brought
before the tribunal ; — God, who desireth not the death of a sinner,
but sheweth goodness to repentance, granting them of His kindness
to be again questioned by the Governor. For, (Caesar having ordered
that these should be executed, but that if any denied, they should
be released,) when the public festival here began, which is nume-
rously attended by persons, who come together to it from all
nations, he brought the blessed Martyrs to the tribunal for a spec-
tacle, and to make a show of them to the multitudes. Wherefore
also he examined them again ; and as many as appeared to have
had Roman citizenship, he beheaded ; but the rest he sent to the
beasts. But Christ was greatly glorified in those who had denied be-
fore, but then confessed, contrary to the expectation of the heathen.
For these were even separately examined, as on the idea that they
were to be dismissed ; but confessing, were added to the number of
the Martyrs. But those remained without, who never had any trace
of faith, nor a feeling of the bridal garment, nor a sense of the fear
of God ; but by their very manner of life brought scandal on the
true way, that is, the sons of perdition. But all the others were
united to the Church. And while they were under examination,
one Alexander, a Phrygian by birth, and a physician by profession,
who had lived many years in the provinces of Gaul, and was
known almost by all, for his love to God, and boldness in declar-
ing the word, (for he was not without a share of the Apostolic gift,)
standing by the tribunal, and encouraging them by signs in their
confession, was observed by those who stood round the tribunal, to
B
10
be thus as it were in travail for them.* But the multitude, beino^
enraged at hearing these confess again, who had before denied,
cried out against Alexander, as if he had been the cause of it. And
the Governor turning upon him, and asking who he was, he an-
swered " A Christian ;" upon which the other, in" a rage, condemned
him to be given to the beasts. And next day he came in with Atta-
ins. For the Governor, to please the people, gave up Attalus also
again to the wild beasts. But they, in the Amphitheatre, having
passed through all the instruments of torture, that ever were in-
vented, and endured a most severe conflict, were at last put to
death. Alexander without uttering a groan or a syllable, but con-
versing in his heart with God. But Attalus, when he was placed
on the iron seat, and scorched, when the vapour went up from his
body, said to the crowd, in the Roman tongue ; " Behold this is
man-eating, which yourselves do ; but we neither eat men, nor do
any other evil thing." And when asked v^^hat name God hath,
he answered, " God hath not a name, as a man hath.'*
And after all these things, on the last remaining day of the com-
bats, Blandina was brought in again, with a boy from Pontus, of
about fifteen years old ; (who had been also brought in every day to
see the tortures of the others ;) and were commanded to swear by
their idols. And because they remained constant, and set them
at nought, the multitude was enraged against them ; so that they
neither pitied the youth of the boy, nor respected the female ; but
they put them to all the most dreadful tortures, and made them
pass through the whole course of inflictions, demanding of them
again and again to swear, (by the heathen gods,) but unable to make
them do so. For the youth of Pontus, encouraged by our sister, so
that^ven the heathen saw that she was forwarding and confirming
him, having nobly endured all his torments, gave up the ghost.
But the blessed Blandina, last of all, like a noble mother, having
stirred up her children, and sent them forward victorious to the
king ; and having herself gone through all the same conflicts with
her children, hastened after them, rejoicing and exulting in her
departure, as if called to a marriage supper, instead of being thrown
to wild beasts. And after the scourging, after the wild beasts, after
the scorching, at last she was placed in a basket, and thrown to a
• Gal.iv. 19.
11
bull ; and died, after having been much tossed about by the animal,
having no feeling of her sufferings, through her hope and hold of
those things which she believed, and her converse with Ceirist;
even the heathen themselves confessing, that no woman ever
among them bore such and so numerous tortures.
But nut even thus could their madness, and cruelty to the Saints,
be satisfied; for those fierce and barbarous tribes, stirred up by the
Dragon, were hardly to be quieted. And they made another
fierce attack on the bodies of the Martyrs, being not ashamed of
their former defeat, because they had not the reasonable feeling
of men ; but it rather inflamed their anger, as though both
Governor and people had been of some brute nature, shewing
like unjust hatred toward us ; that the Scripture might be fulfilled,
" he that is ungodly, let him be ungodly still, and he that is
righteous, let him be righteous still. *. For they even threw those,
who were stifled in the dungeon, to the dogs ; watching them
carefully night and day, lest any should be buried by us. And
then having exposed what beasts and fire had left, partly torn,
and partly burnt to a cinder, and the heads of the rest, with
the headless bodies, they kept them in like manner unburied,
with military observation and guard, many days. And some grinned
and gnashed their teeth at them, seeking to wreak some further
vengeance on them ; others mocked and jested at them, glorify-
ing their idols, and ascribing to them the punishment of the
dead. Even the better sort, and those who seemed to have some
compassion, uttered many reproaches, saying, *' Where is their God,
and what has his service profited them, which they chose before
their own lives r" Such were the various doings of our enemies;
but we were in great sorrow, for that we could not commit the
bodies to the earth. For neither would night enable us to do it,
nor w^uld money persuade, nor entreaties shame them ; but they
guarded them in every way, as if they gained much in depriving
them of burial.
* * *
The bodies of the Martyrs, when they had been publicly insulted
and exposed in every way for six days, were at last burnt to ashes
by the ungodly, and swept into the river Rhone, which runs by,
* Rev. xxii, 11.
12
that not a fragment of them might appear still on the earth. And
this they did, as if they could overcome God, and deprive them of
their resurrection ; in order, as they said, that " these Christians
may not have even that hope, of rising again, which persuades
them to bring in upon us some strange and new worship, and to
despise all terrors, coming readily and with joy to their death.
Now let us see, if they will rise again ; and if their God can help
them, and take them out of our hands."
Such were the sufferings of the Blessed Saints in early times for
Christ their Saviour.
Hence we learn how Christ supports all who trust in Him; and
how far we are below the Saints of early times in courage, patience,
and love. We learn that our greatest troubles are very slight, com-
pared with those which Christians then underwent, and underwent
for their very virtue's sake ; whereas now we often suffer only for our
sins. And we learn beside, how blessed ft is to suffer boldly in a
good cause-, for we encourage others to do the same ; and we are re-
minded what a short time the fiercest sufferings last ; for these cruel
trials of the Christians of France took place so long ago, that it is as
if they had never been ; whereas ever since, and now, and so on
for ever, these Martyrs have been rejoicing in heaven in the pre-
sence of God.
Moreover we learn hovv we ought to think of, love, and imitate
good Christians, however far off. We are not so far from France,
as France is from Asia. Now this letter was written to the Churches
of Asia ; which shows, how anxious the Christians in those parts
were, to know about the trials of their brethren of France.
OC^ These Tracts may he had at TurrilVs^ No. 250, Regent
Street, London.
KINO, rniMEU, SI. cllmlnt's, ox I ok d.
JVov. 30, 1833.]
RECORDS OF THE CPIURCH.
No. vir.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Epistle of Ignatius, the friend of St. Peter, on his ivay to martyrdom.,
to the Church at Smyrna.
Ignatius, who is called also Theophorus to the Church of God
the Father and the beloved Jesus Christ, which is at
Smyrna in Asia, mercifully blessed with every gift of God,
fulfilled in faith and love, most acceptable in His sight, and fruit-
ful in Saints, deficient in no one of His Gifts ; Hail, in the
Holy Spirit and in the Word of God !
I. I glorify Jesus Christ, even God, who has made you thus
wise unto salvation. For I have perceived that ye are perfected in
immoveable faith, as though ye were nailed, both in body and
soul, unto the cross of our Lord Jesus ; and firmly stablished in
love through the blood of Christ, most fully believing upon our
Lord ; who verily was of the race of David according to the flesh,
but the Son of God according to the Will and the Power of God ;
truly born of a Virgin, baptized of John, in order that all righte-
ousness might be fulfilled by Him, who for us was truly nailed to
the cross in the flesh under Pontius Pilate and Herod the Tetrarch,
of whose fruit are we, through His divine and blessed Passion ;
that He may by His resurrection raise a standard for ever for His
faithful Saints, whether Jews or Gentiles, in one body of His
Church.
H. For He suffered all these things for us, and for our salva-
tion ; and He verily suffered, as He in verity also raised Himself
again ; and not as some unbelievers say, that He suffered in ap-
pearance only, being themselves only an appearance ; and accord-
ing to their belief, so shall it be unto them, seing that they are
Phantastics and Demoniacs.
HL For I know, that even after the Resurrection He was in the
flesh, and beheve that He still is ; and, when He came unto Peter
and his companions. He said *' Take hold, handle me, and see,
that I am not an incorporeal Spirit." And immediately they touched
Him, and believed ; being convinced both by His Flesh and His
Spirit ; through which conviction also they despised death, and
were found to be superior to it. But after His Resurrection He in
the flesh ate and drank with them, although being in the Spirit
united to the Father.
IV. These things I exhort you, my beloved, knowing that thus
also ye are disposed of yourselves. But I forewarn you against
beasts in human shape ; these you must not only not admit to your
society, but if possible, not even come in their way. Only, pray for
them, if by any means they may repent ; which yet is a hard
matter ; but our Lord Jesus Christ, who is our true Life has
power even for this. For if in appearance only these things were
done by our Lord, then are my bonds also in appearance only.
But wherefore have I given myself up unto death, to the fire, to
the sword, to beasts ? But if I am near the sword, I am near God ;
and if I am among beasts, I am with God also. Only, in the name
of Jesus Christ I endure all : that I may suffer with Him, as He,
who became perfect man, gives me strength.
V. Whom some, not knowing, deny : nay, rather are denied of
Him, being the advocates not of truth but of death ; whom neither
the prophecies, nor the Law of Moses, nor even the Gospel up to
this day, nor our individual sufferings have converted. For they
think the same thing even concerning us. What availeth it to me,
if any one praiseth me, but blasphemeth my Lord, denying that
He came in the flesh ? But he who denieth this, denieth Him
altogether, being dead in Spirit. But the names of these men
it hath not seemed good to me to write, seeing that they are in
unbelief; nay, I would not that I should mention them at all, until
they shall be turned to belief in His Passion, in which consists our
Resurrection.
VL Let no one deceive himself. Even heavenly things, and the
glory of Angels, and Powers visible and invisible are condemned
already, if they believe not in the blood of Christ. " He that is
able to receive this, let him receive it." Let no one be puffed up
by rank. For Faith and Love, to which nothing is preferable, are
all in all. But consider those who hold other doctrines than
the grace of GpD which has come unto us, how contrary they are
to the will of God ; who have no care for brotherly love, who
take no thought for the widow, the orphan, or the oppressed, bond,
or free, hungry, or thirsty.
VIL These abstain from the Sacrament, and from prayer ;
because they confess not that the Sacrament is the Body of our
Saviour Jesus Christ, which sufifered for our sins, which the
Father in His mercy raised again. They then, denying the Gift of
God, perish in their disputes. Well had it been for them to
accept It rather with thankfulness, that through It they might rise
again. From such then it is meet that you should abstain ; and not
even to speak concerning them, either in private or public. But
attend diligently to the Prophets, and above all to the Gospel in
which His Passion is made manifest to us, and His Resurrection per-
fected ; but avoid divisions, as the beginning of evils.
VHI. Follow your Bishop, all of you, even as Jesus Christ
the FATHER ; and the body of Presbyters, as the Apostles. Respect
the Deacons, as ye would the commandment of God. Let no one
do any thing pertaining to the Church without the Bishop. Let that
be esteemed a well-ordered celebration of the Sacrament, which
is administered either by the Bishop, or by those to whom he has
committed it. Where the Bishop is, there let the body of Believers
be ; even as where Christ is, there is the Catholic Church. Without
the Bishop it is lawful neither to baptize, nor to celebrate the Com-
munion ; but whatever he judges right, that also is well-pleasing
unto God, that all which is done be safe and firm.
IX. It is meet that we should return to a sober mind, and while
we have yet time, repent and turn unto God. It is good to reo-ard
God, and the Bishop. Whoso honoureth the Bishop, he is honoured
of God. But he that doeth any thing hidden from the Bishop,
sheweth the Devil. May all things abound unto you in grace, for
ye are worthy. In all things ye have refreshed me ; even as Jesus
Christ has refreshed you. Ye have loved me when I was pre-
sent, and ye have loved me when I was absent. God reward you
therefore, for whom ye endure all things ; wherefore also ye will
attain unto Him !
X. Ye have done well, in that ye have received as the servants of
Christ, even of God, Philo, and Rheus, and Agathopus, my
followers in the word of God ; who also bless the Lord for you,
because ye have in every way refreshed them. None of these
things shall perish. My soul be as your souls, and my bonds,
which ye despised not, neither were ashamed of; wherefore He who
was perfect Faith, even Christ Jesus, will not be ashamed of you.
XI. Your prayer has come unto the Church which is at Antioch
in Syria ; O^om whence coming in bonds, which are acceptable to
God, I salute you all. Nor ara I worthy to be called one of that
Church, because 1 am the last of them. But by the will of God
I was deemed worthy ; not as being myself conscious thereof,^ut
through the grace of God ; which I pray may be given unto me
perfectly, that through your prayers I may attain unto God. That
therefore your work may be perfected, both on earth and in heaven,
it is right for the honour of God ; that your most sacred Church
should elect some one to go into Syria to congratulate them that
they are at rest, and that their numbers have been regained, and
their body reestablished. It seems to me befitting, that you should
send some one of your members with an Epistle, that he may with
them glorify God for the quietness, which He has vouchsafed unto
them ; and for their having reached the harbour through your
prayers. As ye are perfect, so let your sentiments be perfect. For
to those who wish to do well, God is ready to vouchsafe it.
XII. The love of the brethren at Troas salutes you ; from which
place I send this Epistle by the hands of Burrhus, whom you sent
with me, along with your Ephesian brethren, and who has in every
way been a comfort to me. And would that all imitated him, as
a pattern of God's Ministry ! The grace of God will fully re-
ward him. I salute your holy Bishop, your most sacred Presbytery,
and my fellow servants the Deacons, individually and together in
the name of Jesus Christ, in His flesh and blood. His Passion and
Resurrection, both of Body and Spirit, in the unity of God and of
you. Grace be with you, mercy, peace, and patience evermore !
XIII. I salute the households of my brethren, their wives and
children, the virgins and widows. Farewell through the Spirit.
Philo, who is with me, salutes you. I salute the household of
Tabia, and pray that she may be stablished, in body and soul, in
Faith and Love. I salute Alee, my well-beloved, and the incompara-
ble Daphnus, and Eutecnus, and all of you by name. Farewell in
the grace of God !
ff3* Tliese Tracts may be had at Turrill's, Xo. 250, Regent
Street y Lovdon.
\V. KINO, PRINTER, ST. CLEMENt's, OXFORD.
Dec. 6, 1833.]
RECORDS OF THE CHURCH,
No. VIII.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Epistle of Ignatius, the friend of St, Peter, on his way to martyrdoMy
to the Romans.
Ignatius, which is also Theophorus, to the Church which hath
found mercy by the greatness of the supreme Father and of
Jesus Christ His only Son, beloved and enlightened by the
will of Him, who willeth all things, according to the love of
Jesus Christ our God ; and which is established in the place
of the Romans, all-godly, all-gracious, all-blessed, all-praised,
all-prospering, all-hallowed, enthroned in Love, with the name
of Christ and with the name of the Father ; salutation in the
name of Jesus Christ, the Son of the Father ; so that ye
being united in flesh and spirit, according to all His will, ever
filled with the grace of God, and cleansed from all outward
pollution, may have a plenteous and blameless joy, through the
Lord Jesus Christ our God.
I. Since, through prayer to God, it hath been granted unto me,
to behold your godly countenances, (an event I have very greatly
desired,) bound as I am in Jesus Christ, I have a hope of
saluting you, if by God's will I be deemed worthy to attain unto
my end. For my progress has been begun successfully if I but
find grace to come unto my consummation without hindrance.
For I have fears from your love, lest even it should bring injury
upon me ; for to you it is easy to work your purpose ; but there
will be a difficulty in the way of my going unto God, if your afiec-
tion interfere for me.
II. I desire that ye be not men-pleasers, but pleasers of God,
which ye also are. For never shall I find such an opportunity of
gaining the presence of God ; nor can you have any deed reported
of you more glorious, than your sil nee now. For if you abstain
worship to the heathen gods ;> so that all who professed the
Christian religion were either reduced by their fears to acquiesce
in this worship, or were exposed to the prospect of death if they
refused it. Alive to the danger which had fallen on the Church of
Antioch, this valiant soldier of Christ permitted himself to be
brought before Trajan, who was residing at the time in that city,
and w^as on the eve of an expedition against Armenia and the
Parthians. When brought into the imperial presence, he was thus
addressed by Trajan. — " Who art thou," he said, " and what evil
spirit is exercising its malice upon thee, that thou hast thus adven-
tured to transgress the commands which I have given, and even
to exercise such persuasion upon others, as has brought them to a
miserable end ?" Ignatius answered, " I bear the title of Theo-
phorus ; evil spirits cannot influence the acts of those who bear
that name ; the Servants of God are protected from the approach
of Demons. But if, in supposing the malice of such beings
towards me, you imply my hostility against them, I admit that you
are not mistaken. For I am the subject of a Heavenly King, whose
name is Christ, and by His help I bring to nought the counsels
of the evil spirits." " What signifieth the title Theophorus ?"
enquired Trajan ; " to whom belongs it ?" " It belongs," replied
Ignatius, " to all, who carry Jesus Christ in their bosoms."
" Then," said Trajan, " do you think that we have not our gods
in our minds, when we employ them to fight with us against our
enemies ?" Ignatius answered him ; " You do wrong to designate
as gods, the Demons whom the heathen worship. There is One
God, who made the heavens and the earth, and all that is in them ;
and there is One Jesus Christ, the Son of God, the Only-begot-
ten, of whose kingdom I am an expectant." " Do you mean,"
enquired Trajan, " that person, who was crucified in the time of
Pontius Pilate ?"^ " Him," replied Ignatius, " I mean, who nailed
upon His Cross both the sins which I have committed, and the
being that led me to commit them, and who has decreed that all
spiritual craft and malice shall be put under the feet of them, who
carry Him in their bosoms !" " Do you then," asked Trajan,
*' carry a crucified man within you ?" Ignatius answered, " I do ;
tor it is written, * I will dwell within them, and I will walk among
them.'" Trajan then issued this sentence. " We command that
Icrnatius, who says that he carries about within him, one who has
been crucified, be carried by soldiers in chains unto the great city
of Rome, there to be devoured by wild beasts, for the public grati-
fication." When the holy Martyr heard this announcement, he
cried out with joy, " I thank Thee, O my Master, for that Thou
hast permitted me to show forth, in the penalty I am to suffer, the
perfect love I have toward Thee, and hast associated me with Thine
Apostle Paul, in these iron bonds." So saying, he gladly put on
the chains, and after offering up a prayer for the Church, and com-
mending it with tears to the Lord, h-e was withdrawn like some
leader of a goodly flock, the foremost of its associates in grace and
stature, being destined, under the conduct of a harsh and savage
soldiery, to become a prey for the wild beasts at Rome.
III. Maintaining a tone of mind thus elevated, and happy in the
prospect of the closing scene, he travelled from Antioch to Seleucia,
and proceeded forward by sea ; and on arriving after a trouble-
some voyage at Smyrna, he gladly took the opportunity of disem-
barking to visit the holy Polycarp, who at that time was Bishop of
the Smyrnasans, and who was his own fellow-disciple, both having
at a former period received instruction from Saint John the Apostle.
After having continued some time the guest of Polycarp, and
having communicated with him in spiritual gifts, he declared the
joy he found in his bonds, and invited him to give all diligence in
assisting the main object of his desires ; which was, that the wild
beasts might make him an early prey ; and so, retiring from the
sight of this world, he might pass into the presence of Christ.
To assist him in this object, he more particularly invited Saint Po-
lycarp. But he extended the request to the Church in general ; for
the Churches and cities of Asia had, through their Bishops, Pres-
byteries, and Deacons, received the holy man ; and all were press-
ing forward to meet him, from their anxiety to partake in the
spiritual gifts which he distributed.
IV. It was in terms hke those which have been stated, that he
gave evidence of the integrity of that love for his Saviour, which
was now leading him through a good confession to his heavenly
inheritance ; and he was assisted herein by the zealous prayers
offered up by the persons who were with him, with a reference to
the season of his trial. In repayment of the kindness shewn him
by the Churches which^ received him on his journey, he sent by
their superiors certain letters of thanks, which breathed forth the
graces of a Christtan spirit, in the language of supplication and
warning. And, noticing what kindness of feeling was exhibited on
all sides towards him, he began to fear, that now, while the glori-
ous gate of martyrdom lay open before him, the affection of the
Christian brotherhood would lead them to interfere with his devo-
tion to the Lord ; and he therefore addressed the Church of the
Romans in an Epistle on the subject ♦.
V. Having, by that Epistle, engaged in his own view those of
the brethren at Rome, whose intentions had been opposite, he left
Smyrna, and proceeded on his voyage. The object of his military
guard, in thus hurrying him forward, was, to arrive at Rome in
time for the games, which are publicly held in that great city ; so
that the populace might see him, when he gained his Crown of
Martyrdom, by being thrown to the wild beasts. He touched at
Troas, and then crossed to Neapolis ; and traversing Macedonia,
by way of Philippi, advanced to the parts of Epirus near Epi-
damnus ; here finding a vessel on the coast, he crossed the Adria-
tic, and entered the Tyrrhene sea. As he was coasting in sight of
the various islands and towns, the city of Puteoli was pointed out
to the holy man, and he expressed a strong desire to disembark
there, in order that he might tread in the very footsteps of the
Apostle Paul. But as the wind arose violently, and the vessel was
running before it, he was prevented from doing so ; and therefore
passed straight onward, not without remarking how good and
blessed a love was once exhibited by the brethren in that spot.
[Actsxxviii. 13, 14.] Taking advantage of the wind, which during
the whole day and ensuing night continued favourable, we hurried
forward ; unwillingly ourselves, for we wept at the thought of that
just man's separation from us ; but he, on the other hand, was
well satisfied with an early removal from this world, in the hope
of being sooner joined unto the Lord he loved. We landed at the
Roman Havens, nearly at the close of their unhallowed games.
The soldiers expressed impatience at the tardiness of our arrival ;
and the Bishop was glad to acquiesce in their demand to hasten
forward.
VL The party was therefore hurried on from the place of land-
ing called Portus ; and, reports concerning the holy Martyr having
• Vid. llecords of ihc Church, No. VIII.
gone before his arrival, he was met by certain brethren, whose
minds were in a mingled state of fear and joy ; — of joy, at being
counted worthy to meet with him, whom the Saviour had taken up
in His arms, while at the same time theyshuddered at the thought
of such a man being dragged away to death. To some of them he
expressed a wish, that they should hold back from interference ;
as, in the ardour of their feelings, they declared an intention of in-
ducing the populace to ask, that this good man might not be killed.
Knowing this, he implored all, after saluting them, to shew him a
true love ; expressing himself more largely on the point, than in
his Epistle ; and entreating them not to injure the prospects of
one who was hastening to his Lord. And so, with all the
brethren on their bended knees, he besought the Son of God for
the Churches, that He would remove from them this persecution,
and confirm the brotherhood in all mutual love. After which he
was hurried off to the Amphitheatre, and straightway cast down
into it, as the Emperor had ordered, nearly as the games were
going to close. It was on that high day, which the Romans call
the thirteenth, and multitudes were accordingly assembled. He
was thrown to the wild beasts at a spot close to the temple ; and so
was speedily carried into effect the desire of this holy Martyr Igna-
tius, according to that which is written, " the desire of the
righteous shall be granted." For thus he was a burthen to none of
his brethren from the trouble of gathering up his remains ; a consum-
mation in correspondence with a wish, which he had previously
expressed in his Epistle. The harder parts were alone left, and
those were gathered up and carried to Antioch, where they were
wrapped in a linen cloth, and deposited with the brethren of that
Holy Church, — a treasure rendered invaluable, by the Christian
graces, which had adorned the Martyr's life.
Vn. This event took place on the thirteenth day before the
Kalends of January, that is, on the twentieth of December. The
Consuls at Rome were Syrus, and Senecius for the second time.
We personally witnessed every thing, and passed the following
night within doors, in tears ; and often knelt we down, and
addressed to the Lord a prayer, that He would strengthen that
reliance in Him, which the event of the day had tended to disturb.
For a little time we reposed in sleep, and, on our doing so, some
of us presently saw him, leaning over and embracing us ; others
saw our blessed Ignatius praying over us, as he had previously
been doing ; while to others he appeared, with the marks of recent
struggles and exertions upon him, but now come up, and standing
before his Lord, his labours over, and rejoicing with exceeding
gladness. After comparing the visions which thus presented
themselves in our dreams, we sang an hymn to God, the Giver of
all good, and uttered the language of benediction over the departed
Saint.
And now we make known to you the day and time at which
this event occurred; that at the season of his Martyrdom we
may gather together, and collect a portion of the spirit, which
animated this courageous Champion and Martyr of Christ, who
trod down Satan beneath his feet, and finished according to his
hope his career of love and zeal, through Jesus Christ our
Lord ; to whom, with the Father and the Holy Ghost, be
glory and power throughout all ages ! Amen.
From this narrative, we learn to make the most of our time,
wherever we are and however circumstanced. We are always on
our trial, always have duties, always can j be promoting God's
glory. Ignatius wrote his letters when he was a prisoner, travel-
ling a weary way across a whole continent to his death. And of
all his labours through forty years, these letters alone have been
preserved to us. When then we are in pain, or trouble, and begin to
despond, and think our labour has no fruit, let us think of this
Blessed Martyr, praise God, and take courage.
{Jd* These Tracts may be had at Turrill's, No, 250, Regent
Street, London.
ItlSC, i>HIM£U, ST. CLLMENT S, OXFORD*
Dec. 10, 1S33.]
RECORDS OF THE CHURCH.
No. X.
THE FIOLY CHURCH THROUGHOUT ALL THE AVORLD DOTH
ACKNOWLEDGE THEE.
Epistle of Ignatius f the friend of St. Peter, on his way to Martyrdom.,
to the Philadelphians.
Tgnatius, which is also Theophorus, to the Church of God the
Father, and our Lord Jesus Christ, that is in Philadelphia
of Asia, that hath obtained mercy, and remaineth stedfast in
godly concord, and exulteth continually in the Passion of our
Lord ; and hath in His Resurrectioii been richly furnished with
all Mercy. Even this Church do I salute in the blood of Jesus
Christ, which is our everlasting and abiding joy ; especially if
it be in Unity with the Bishop and his Fellow-Presbyters
and Deacons, appointed after the mind of Jesus Christ ;
whom He hath according to His own Will established in all con-
fidence, by His Holy Spirit.
I. This your Bishop, I well know, hath obtained his public
Ministry not of himself, or by the means of men, neither out of
vain-glory, but in the Love of God the Father, and our Lord
Jesus Christ. His moderation I do greatly admire ; as he by
silence doth more prevail, than others with their idle disputations ;
for he is exactly fitted to the commandments, even as a harp to its
strings. Wherefore my soul esteemeth his mind toward God most
happy ; knowing it to be perfect in all virtue ; as also his unmoved
and dispassionate temper, according to the moderation of the Living
God.
n. Do ye then, being children of light and truth, avoid division
and corrupt doctrines ; but where your shepherd is, thither follow
ye as sheep. For there be many wolves, held worthy to be
trusted, who captivate by corrupt pleasure those that are running a
godly course ; but in your Unity they shall have no place.
HI. Abstain from the evil herbs, that Christ Jesus dresseth
not ; forasmuch as they are not the Father's planting. I say
not this because 1 have found you divided, but rather sifted
from evil, For all that are of God, and Jesus Christ, these
aFe with the Bishop ; and all that shall repent and turn lo
the Unity of the Church, these also shall be of God, that they may
}ive after the example of Jesus Christ. Be not deceived,
Brethren ; whosoever followeth one that createth schism, he inhe-
riteth not the kingdom of God ; whosoever walkeih by another
man's opinion, he consenteth not to the Passion of Christ.
IV. Endeavour therefore to use one and the same Eucharist ;
for there is hut one Body of our Lord Jesus Christ ; and one
Cup ; that His Blood may make us one. There is but one Altar ;
also there is one Bishop, together with the Presbytery and Deacons,
my fellow -servants ; that so whatsoever ye do, ye may do all
according to the will of God.
V. My brethren, I abound in love toward you even to overflow-
ing, and in my exceeding joy I fortify you ; and yet not I, but
Jesus Christ ; for whom though I am in bonds, I have therefore
the more fear, inasmuch as I am not yet made perfect. But your
prayer to God shall make me perfect ; that I may obtain that por-
tion with which I was in mercy blessed ; flying for refuge, to the
Gospel as the Blood of Christ, and to the Apostles as to the Pres-?
bytery of the Church. Let us love the Prophets also, for that they
have taught us, both to look with hope to the Gospel, and to await
it ; as they also believed in it and were saved, being in the Unity
of Jesus Christ, holy men, worthy to be loved and had in
wonder ; who have received testimony from Jesus Christ, and
have been reckoned in the Gospel of our common hope.
VL Now should any one expound Judaism unto you, hearken
not unto him ; for it is better to hear Christianity from a man that
hath circumcision, than Judaism from one that is uncircumcised.
But if they speak, neither one of them, concerning Jesus Christ,
they ar€ unto me but as monuments and sepulchres of the dead,
whereon is nothing written but the jiames of mep. Fly therefore
from the evil arts and snares of the Prince of this world ; lest at
any time, being oppressed by his devices, ye grow weak in love^
But join all of you together with an undivided heart. I thank my
God that I enjoy a good conscience toward you ; and that no one
can profess either privately or in public, that I have been burden-
some to him in much or little ; and J pray all, among whom I
have spoken, not to entertain such professioi^ as a testimony
against me.
VII. For, though some would have deceived me according to the
flesh, yet the spirit is not deceived, being of God ; for it knoweth
whence it cometh and whither it goeth, and reproveth all the secrets
of the heart. I cried out while I tarried with you, spake with a
loud voice ; " Give heed to the Bishop, to the Presbytery, and the
Deacons." Now some suspected, that I spake things, as knowino-
beforehand that among them was a spirit of division. But He is
my witness. He for whom J am in bonds, that I knew it not from
any living man ; but the Spirit proclaimed, saying, " Keep your
body as the Temple of Gop ; love Unity ; avoid divisions ; be
ye followers of Jesus Christ, even as He is a follower of His
Father."
VIII. Wherefore I did my part, as a man fitted to the pre-
serving of unity. For where is division ai)d wrath, there God
dwelleth not. The Lord therefore forgiveth all, when they repent,
if in repentance they turn to godly Unity and the Council of the
31 shop. I have faith in the grace of Je;sus Christ, that He
will loose you from every bond ; and I exhort you to do nothing
with contention, but according to the instruction of Christ. And
this, I say ; because I heard some affirm, that I have not faith in
the Gospel, unless I find it written in the Records ; and when I
told them. It is so written ; they answered, Nay, it doth not so
appear. But my records are Jesus Christ. My uncorrupted
records are His cross and death and resurrection, and the faith
which is by Him ; in the which I desire to be justified through
your prayers.
IX. The Priests indeed are good ; but far more excellent is the
High-Priest, who hath received charge of the Holy of Holies ; whq
hath alone received charge of the hidden things of God. He is
the door of the Father, through which enter in Abraham, and
Isaac, and Jacob, and the Prophets, and the Apostles, and the
Church. All these things tend to godly unity ; but the Gospel
hath an especial gift, namely, the presence of our Lord Jesus
Christ, with His Passion and Resurrection. For the beloved
Prophets brought tidings of Him; but the Gospel is the fulfill
ment of Immortality. All things are good together, if ye have
faith with love.
X. Now as I am told that, through your prayer, and the hearts
ye bear in Christ Jesus, the Church which is in Antioch, of
Syria, is in peace, it is fitting for you, as a Church of God, to
elect a Deacon, who shall there exercise the office of God's am-
bassador ; that so you may take part in their joy, when they are
met together, and may glorify the name of God. Blessed in Jesus
Christ is he, who shall be thought worthy of such a ministry ;
and ye also shall obtain glory. Now if ye be willing, it is not
impossible to do this for the name of God ; seeing that all the
neighbouring Churches sent, some Bishops, some Priests and
Deacons.
XI. Touching Philo, the Deacon from Cilicia, a man of good
report, who serveth me even now in the word of God, together
with Rheus Agathopus, one of the elect, who followelh me
from Syria, having taken leave of life ; these also do bear
testimony unto you. And I thank God for your sakes, that ye
received them, even as the Lord will receive you. But for those
who shewed them dishonour, may they be redeemed through the
grace of Jesus Christ. The brethren who are in Troas salute
you with all love ; whence also I write unto you by the hand of
Burrhus, who was sent with me by the Ephesians and Smyr-
najans for respect's sake. Our Lord Jesus Christ will honour
them, on whom they hope in body and soul, in faith, in love, in
concord. Fare ye well in Christ Jesus, our common Hope.
{^ TJiese Tracts may be had at Turrill*s, No. 250, Regent
Street, London.
KINO, PRINTER, ST, CLFMF.NT S, OXFORD.
i
Dec. 11, 1833.]
RECORDS OF THE CHURCH.
No. XI.
I'HE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Account of the Martyrdom of St. James, the Apostle, who is called
the LoRD^s brother, and was the first Bishop of Jerusalem,
(From the Church History of EusehiusJ
The Church was delivered over to the Apostles, and especially
to James, the Lord's brother ; who was surnamed the Just, by
one consent, from the Lord's time, even to our own. James was
the name of many besides him ; but this man was holy even from
his mother's womb. He drank no wine, nor strong drink ; neither
did he eat any living thing ; the razor came not on his head ;
he anointed not his body with oil, nor indulged in the luxury
of the bath. He alone had leave to enter into the Holy place ;
his garment being not of woollen stuff, but of linen. So he used
to go alone into the Temple, and was found continually kneeling on
his knees, and praying for the forgiveness of the people ; insomuch
that his knees became hard, even as a camel's knees, because he
^as continually kneeling, worshipping God, and praying for the
forgiveness of the people. Wherefore, by reason of his exceeding
•ighteousness, he was called Dicceus and Oblias ; which mean, being
interpreted, the Just Man, and the Defence of the People, as the
prophets declare concerning him.
It came to pass that certain of the seven sects of the people
enquired of him. How Jesus was the door. And he said,
That this Jesus was the Saviour ; whence some believed that
Jesus was the Christ. Now the sects, whereunto the afore-
mentioned persons belonged, believed neither in the Resurrection,
nor that Christ should come hereafter to render to every man
according to his works. But all who believe, believed through
James, So when many of the Rulers also believed, there arose a
disturbance of the Jews, and Scribes, and Pharisees, saying ; " There
is danger, lest all the people look to Jesus as the Christ.'* And
when they were come together, they said unto James ; '* We pray
thee, stop this people ; for they have been deceived with regard to
Jesus, as if He indeed were the Christ. We pray thee, therefore,
persuade all people concerning Jesus, when they are come toge-
ther on the day of the Passover. And this, we pray, because that
all will be persuaded of thee ; inasmuch as we and all the people
bear witness to thee, that thou art a Just Man, and no respecter of
persons. Do thou then persuade the multitude not to be deceived
concerning Jesus ; for also we and all the people are readily per-
suaded of thee. This do therefore ; stand upon the pinnacle of the
Temple, that thou mayst be conspicuous from on high, and that
thy words may be well heard by all the people. For by reason
of the Passover all the tribes are assembled, together with the
Gentiles also." So the aforementioned Scribes and Pharisees set
James upon the pinnacle of the Temple, and cried unto him, and
said ; " Thou just man, of whom we ought all to be persuaded, the
people is deceived and followeth after Jesus which was crucified ;
do thou therefore declare unto us, how Jesus is the door.'*
And hcMinswered with a loud voice, and said ; " Why ask ye me
concerning Jesus, the Son of Man ? — Behold, He sitteth on the
right hand of Great Power, and He shall come hereafter upon the
clouds of Heaven." And when many were fully convinced and
believed on the testimony of James, and cried, Hosanna to the Son
of David ! Then came again those same Scribes and Pharisees,
aad said among themselves ; " We have done ill, in that we have
afforded such testimony to the name of Jesus. Come, let us go
up, and cast him down, that the people may be afraid, and not
believe his words." So they cried aloud, saying ; " Oh ! Oh !
The Just One also hath been deceived !" And they fulfilled the
word which is written in the book of Esaias ; Let us away with the
Just One ; because he is displeasing unto us ; wherefore tliey shall
eat of the fruits of their deeds. Then went they up and cast down
the Just One, and said one to another ; " Let us stone James the
Just." And they began to cast stones at him, because that after
he was cast down, he died not, but turned and fell upon his
knees, saying ; " O Lord God Father, forgive them ; they know
not what they do." But while they were thus casting stones at
him, one of the Priests, of the sons of Rechab, the son of Recha-
beim, who have the witness of Jeremy the prophet, cried out, say-
ing ; " Cease ye ; what are ye doing ? Behold this Just Man
prayeth for you." And one of them, of the company of Fullers,
took the board with which he was wont to press the clothes, and
struck therewith the head of the Just One ; and thus James bore
witness to the truth, even to martyrdom. And they buried him
in that place ; and his monument doth still remain, hard by the
Temple. This man became a true witness and martyr, both to Jews
and Gentiles, that Jesus is the Christ.
And straightway Vespasian besieged the city of the Jews, and
carried them away captive *.
Hence we learn that even the holiest life will not shield good men
from the envy and malice of those who hate their Lord and
Saviour ; so that we must depend upon God alone, not upon an
arm of flesh. The world admires true Christians for a while, and
makes much of them ; and then on a sudden turns round, and per-
secutes them. But they will calmly go through evil report and
good report, for the name and cause of Christ ; and be surprised
neither when flattered nor evil intreated by sinners. They will
make use of the good opinion the world has of them, while it lasts ;
but will fear to shrink ever so little from a bold Christian profes-
sion, in order to preserve it to them.
♦ Eusebius, it may be added, proceeds to declare, that among all intelligent
Jews, an opinion prevailed, that the murder of James was the caicse of the
siege of Jerusalem, which so soon followed. " Josephus," says he, " scru-
pled not to assert directly in his History ; ' These things happened to the Jews,
in signal vengeance of the death of James the Just, brother to Jesus who was
said to be the Christ. For notwithstanding his extraordinary character for
justice, he was barbarously murdered by the Jews.' "
{id* These Tracts may be had at Turrtll's, No. 250, Regent
Street, London,
KINO, PRINTER, ST. CLEMENT S, OXFORD.
Dec. 17, 1833.]
RECORDS OF THE CHURCFI.
No. XII.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
The Martyrdom of Polycarp, the Disciple of St. John, and Bishop
of Smyrna.
PoLYCARP, Bishop of Smyrna, and Martyr, was a disciple of St.
John ; he was placed over the Church at Smyrna by the Apostle, and
presided in it at least seventy years. Some persons have supposed
that he was the "Angel," or Bishop, of Smyrna mentioned in
Rev. ii. 8 — 11. Shortly after St. John's death, he was visited by
Ignatius, Bishop of Antioch, who had as well as himself attended
the teaching of St. John, and was then on his way to martyrdom
at Rome. It was from Smyrna that Ignatius wrote several of his
Epistles, especially that to the Romans ; and, when he had left the
place, and got as far as Troas, he wrote his Epistles to Polycarp
and the Church at Smyrna. We owe it to Polycarp that these
important Epistles were preserved to after-ages.
Among the disciples of* Polycarp was Irenseus, who was Bishop
of Lyons in France, after Pothinus, his predecessor, had been
martyred in the great persecution there *. He gives the following
account of his Master in one of his works. " I remember," he
says, " what happened when I was a boy, more vividly than what
" takes place now ; for what we learn in our youth grows up with
" us, and at last becomes part of our mind itself. Thus I can de-
*' scribe even the place, where the sainted Polycarp used to sit and
" discourse, and his goings forth, and comings in, and his manner
*' of life, and his personal appearance, and his discourses to the
*' people ; and his account of what passed between him and St. John,
* Vid. Records, No. vi.
A
" and the other Disciples who had seen the Lord ; and his recol-
" lections of the sayings of those who were eye-witnesses of the
*' Word of Life, of their account of His miracles, and His teaching,
" which was all agreeable to what is related in the Scriptures.
" To all this I used to listen vrith earnestness, through the mercy
** of God vouchsafed to me, recording them, not on paper, but in
" my heart ; and through God's grace I ever have them accu-
" rately in mind." Irenceus says this, when writing against a
friend of his, who had been formerly taught by Polycarp, but had
fallen away from the true faith into heresy. He adds ; '* I protest
*' in the sight of God, that if that Blessed and Apostolical Elder
" had heard any such doctrine as thine, Florinus, he would have
" cried out, and stopped his ears, and said after his manner ; * O
" my God, unto what times hast thou reserved me, that I should
" hear such words !' and would have even fled the place in which
" he had heard them."
So far Irenaeus. Now let us hear the account of Polycarp's
Martyrdom, which took place under the Emperors Marcus Aure-
lius and Lucius Verus, A. D. 169.
Epistle from the Church at Smyrna to the Church at Philomelium.
The Church of God which dwelleth in Smyrna to the Church of
God which dwelleth in Philomelium, and all the members, in
every place, of the Holy Catholic Church, mercy, peace, and
love, from God the Father, and our Lord Jesus Christ, be
multiplied.
We have written to you, brethren, the history of those who
have been martyred, and more particularly of the blessed Poly-
carp, who closed the persecution, setting a seal as it were upon it
by his own martyrdom. For almost all that happened before was
done, that the Lord from on high might in him set forth to us
this example of a true Christian confession. For he abode where
he was, as also our Lord did, that he might be delivered up, in
order that we too might be followers of him, and not look only to
our own good, but to the good of our neighbours also ; for it is the
part of a sincere and stedfast charity for a man to desire not only
his own salvation, but also of all the brethren.
Noble, therefore, and blessed are all those testimonies, which
have been offered up according to God's will ; (for to God must we
with especial reverence attribute the power over all things ;) for
who but must admire their nobleness, their endurance, their faith-
fulness to their Lord ? For when torn with scourges, till their whole
frame, even to the veins and arteries within, was laid open, they
bore it so patiently, that the very bystanders pitied and bewailed
them ; yet they had attained to such a noble spirit, that not one of
them uttered a cry or a groan himself, showing plainly to us, that
in that hour of torment Christ's witnesses were absent from the
flesh, or rather that our Lord stood near and held converse with
them ; and they, intent on Christ's favour, despised this world's
torment^;, that they might by one hour's anguish purchase redemp-
tion from eternal chastisement. The fire of their cruel tormentors
felt cold to them, for they had before their eyes the fleeing from
the eternal fire that never shall be quenched, and with the eyes of
their heart they looked to the good things reserved for them that
endure ; the things which ear hath not heard, nor eye seen, neither
have they entered into the heart of man ; but which were already
half shown by the Lord to them, who were men no more, but
already angels. In like manner also did those who were con-
demned to the wild beasts endure long time, in their confinement,
fearful punishments ; for they lay long stretched on sharp shells, and
were buffeted with divers other torments, that, if he were able, the
tyrant might by continued punishment turn them to a denial of
the faith.
For many were the contrivances which the Devil wrought against
them ; but, (thanks be to God,) he prevailed not over them. For
the heroic Germanicus gave courage to their fearfulness by the pa-
tient endurance that was in him ; who fought with the wild beasts
notably : for when the Proconsul endeavoured to persuade him,
and besought him to compassionate his years, he provoked the
animal, and drew it upon himself, wishing to be sooner freed from
an unjust and lawless race. Upon this the whole multitude were
struck with wonder at the Christians' noble love and devotion to
their God, and shouted, " Away with the godless men, look for
Poly carp."
But one Phrygian, Quintus by name, who had newly arrived
from Phrygia, when he saw the wild beasts, played the coward ;
yet this was the man who had prevailed on himself and others to
offer themselves voluntarily for apprehension. Him the Proconsul,
after much urging, persuaded to take the oath and offer sacrifice :
wherefore, brethren, we commend not those who give themselves
np, since the Gospel doth not so teach.
Now the truly admirable Polycarp, when he fir?t heard of these
clamours, was nowise troubled, but wished to remain in the city.
The greater part of us, however, persuaded him to withdraw, and
he withdrew to a small villa, not far distant from the city, and
there remained with a few brethren, doing nothing else, night and
day, but praying for all men, and for the Churches throughout the
world, as was his practice. And as he prayed, three days before
his apprehension, he saw his pillow, in a vision, on fire. Turning
therefore to those who were with him, he said prophetically, " I
must be burnt alive.'*
His pursuers persevering in their endeavours, he removed to
another villa ; and immediately they came to the first place, and
when they found him not, they took hold of two young slaves, one
of whom being put to the torture confessed. And truly it was
impossible that he should remain concealed, when they who be-
trayed him were his own servants : and the Irenarch*, who is also
called the Distributor of lots, Herod by name, hastened to bring
him to the theatre, that Polycarp might accomplish his lot, being
made partaker of Christ ; but they who betrayed him might
undergo the penalties of Judas.
Taking therefore the lad with them, on the day of preparation,
about the hour of supper, the search-officers and horsemen set
forth with their ordinary weapons, as though they were pursuing a
felon ; and entering late in the evening, they found him lying down
in a small chamber at the top of the house. From thence he might
have got away to another place, but would not, saying, " The
Lord's will be done ;" but, on hearing that they were come, he
descended from his chamber, and conversed with them. And they
who were there marvelling at his age and vigour, some said,
•* Was there such a mighty work about arresting an old man like
this ?'* And he gave orders immediately to set before them meat
• This office seems to have answered to that of Provost Marshal.
and drink as much as they would, and besought them to give him
an hour's free space to pray. And when they permitted him,
standing up he prayed, being full of the grace of God, so that for
two whole hours he could -not cease ; and they that heard him
were astonished, and many repented that they had come out against
such a divine old man.
After he had done praying, having made mention of all with
whom he had ever met, great and small, noble and obscure, and
of the whole Catholic Church throughout the world ; when the
hour of going forth arrived, they set him on an ass, and led him
into the city, it being the day of the great Sabbath. As he went,
the Irenarch Herod and his father Nicetes, who were driving forth,
happened to meet him, and transferred him into their chariot;
and sitting by him argued with him, saying, " What harm is there
in saying. Lord Caesar ? and in sacrificing, and so saving your
life ?'* with the other usual sort of arguments. At first he gave
them no answer : but on their persevering he only said, " I will
not do what you counsel me." So they, when they found their
endeavours to persuade him fruitless, railed at him, and pushed
him down from the chariot so hastily, that in his descent his shin
was laid open. But he, nowise moved, passed on readily and
speedily as though he had received no injury, being led by the
attendants to the theatre.
As he entered it, though the tumult there was so great that many
heard not, a voice came to Polycarp from Heaven, " Be strong,
Polycarp, and play the man*." Him that spake, not one of us
saw ; but the voice, those of ourselves who were present heard. On
his being led to the tribunal, there was immense clamour at the
news that Polycarp had been apprehended. At last, when he was
brought near, the Proconsul asked him, if he were Polycarp ; and,
on his acknowledging it, he began to persuade him to deny the
faith, saying, " Compassionate thine years ;" and other similar
expressions, which it is their wont to use. " Swear by the fortune
of Csesar ; think better of the matter ; say. Away with the godless
* "Then they brought a faggot, kindled with fire, and laid the same down at
Dr. Ridley's feet. To whom Master Latimer spake in this manner: ' Be of
good comfort, iMaster Ridley, and play the man, we shall this day light such
a candle, by God's grace, in England, as I trust shall never be put out.'" — Fox's
Book of Martyrs.
men *.'* But Polycarp regarded with a sad countenance the whole
multitude of lawless heathen in the theatre ; and waving his hand
towards them, groaned, and looking up to Heaven said, " Away
with the godless men." And when the Governor urged him further,
and said, " Swear, and I will dismiss thee ; revile Christ ;" Poly-
carp replied ; " Eighty and six f years have I been his servant,
and he hath wronged me in nothing, and how can I blaspheme my
King and my Saviour." And on his pressing him again, saying,
" Swear by the fortune of Csesar," Polycarp replied ; " If ye vainly
suppose that I shall swear by Caesar's fortune, as ye call it, pre-
tending to be ignorant of my real character, let me tell you plainly,
I am a Christian ; and if ye wish to hear the Christian doctrine,
appoint me a time, and hear me." The Proconsul answered,
" Persuade the people." Polycarp replied, " To you I thought it
rio-ht to give account, for we have been taught to give to rulers
and the powers ordained of God such fitting honour as hurteth not
our souls ; but them I deem not worthy, that I should defend myself
before them." The Proconsul said unto him, " I have wild beasts
in readiness, to them will I throw thee, if thou wilt not change thy
mind." But he said, " Bring them forth then, for the change of
mind from better to worse I will never make. From cruelty to
righteousness it we-e good to change." Again he said unto him,
" I will have thee consumed by fire, since thou despisest the wild
beasts, except thou change thy mind." Polycarp answered ; " Thou
threatenest me with a fire that burneth for an hour, and is speedily
quenched ; for thou knowest not of the fire of future judgment and
eternal punishment reserved for the ungodly. But why tarriest
thou ? Bring what thou wilt."
As he spake these and other words, he was filled with con-
fidence and joy, and his countenance was overspread with grace ;
so that not only was he not overthrown and confounded with
what was said to him, but the Proconsul on the contrary was
* Literally, Atheists; for such, because they denied the heathen deities, the
Christians were called ; and such, because they denied the one true god, Po-
lycarp terms the unbelievers.
t riiis must not be understood of his age, (for then lie could have been only
seventeen when Si. John died, and consequently could not have been consc-
(.'lated Bishop by him, Uj is ahnoijt univcibaily believed,) but of his conversion
to Chri>tianifv.
wonderstruck, and sent the herald to proclaim three times in
the middle of the Stadium, that Polycarp had confessed himself
to be a Christian. When this had been announced by the he-
rald, the whole multitude, both of Gentiles and of Jews, who
were settled in Smyrna, shouted with uncontrollable rage, and in
a loud voice, " This man is the teacher of all Asia, the father of
the Christians, who pulleth down our gods, who teacheth many
neither to pay incense nor homage to them." With these words
they called upon Philip, the Asiarch *, to let out a lion upon Poly-
carp. But he answered, he could not do that, as the show of wild
beasts was concluded. Then it occurred to them with one accord,
to demand that he should burn Polycarp alive. For it was neces-
sary that the vision which had been shewn to him upon his pillow
should be fulfilled ; when he saw it on fire as he prayed, and turned
to the believers who were with him, and prophetically declared,
" I must needs be burnt alive."
This, therefore, was no sooner said than done, for the multitude
collected immediately wood and faggots from the shops and the
baths, the Jews especially, as is their wont, being very zealous in
assisting to this end. But, when the pile was ready, without any
aid he laid aside his garments, and after unloosing his girdle,
endeavoured to unbind his sandals too, a thing he had never done
before, because that each of the faithful was ever pressing to be
the first to touch his person. For he had ever been highly
honoured on account of his virtuous conversation, even before his
head had grown hoary.
Straightway then they arranged about his person all that was
requisite f for the pile. But when they were about also to nail
him to the stake, he said, " Leave me as I am, for He who giveth me
to endure the fire, will also give me power, without the security of
your nails, to remain untroubled upon the pile." They forbore,
therefore, to nail him, but only bound him with cords. He there-
fore placed his hands behind him, and being bound to the stake
* Not the Proconsul, for his name was Quadiatus, but as it appears heh)w,
the Pagan High Priest, to whom it had I'allcn to provide the wild beasts, and
shows of gladiators, on that occasion.
t Tliat is, probably, the slilrt besmeared with pitch and tar, in which we
elsewhere learn it was usual to clothe the Christian confessors, the stake to
which they were fastened, and the cord? used so to fasten them.
even as the chief ram taken from a large flock, to be a burnt
offering acceptable to God, lifted up his eyes to heaven, and
said, " O Lord God Almighty, Father of Thy well-beloved and
blessed Son Jesus Christ, through whom we have attained to the
knowledge of Thee ; Thou God of Angels and of Powers, and of
every creature, and of the whole generation of the just who live
before Thee ; I bless Thee that Thou hast accounted me worthy of
this day and hour, that I might receive my portion in the number
of thy witnesses, and drink of the cup * of Thine Anointed, unto
the resurrection of both body and soul unto eternal life through
the incorruption of the Holy Spirit ; amongst which blessed
martyrs may I be accepted before Thee this day for a rich and
acceptable sacrifice, even as Thou hast foreordained, foreshewn,
and now accomplished, the true and unfailing God. For this and
for all Thy doings I praise Thee, I bless Thee, I glorify Thee,
through the eternal High Priest, Jesus Christ, Thy well-beloved
Son, through whom be glory to Thee with Him in the Holy
Spirit, both now and for evermore. Amen."
And when he had pronounced in a loud voice his Amen, having
finished his prayer, they whose office it was kindled the fire,
and a great flame flashed forth ; and we, to whom the sight
was vouchsafed, beheld truly a mighty marvel, who have been to
this end preserved, that we might declare to the rest the things
which were done. For the fire taking the shape of a dome, Hke
the sail of a ship when filled with wind, compassed all round the
body of the martyr ; and he appeared in the middle, not like
buning flesh, but like gold and silver tried in the furnace. Yea,
we perceived too such a sweet odour as from the breath of frank-
incense, or some other precious perfume.
In the end, therefore, when the ungodly saw that his body
could not be consumed of the fire, they commanded ^ execu-
tioner to go near to him, and thrust his sword into him. Which
when he had done, there issued forth such a stream of blood, that it
quenched the fire ; and all the multitude marvelled that there was
such a difference between the unbelievers and the elect. Of them
was this man one, and the most remarkable in all our time, being
Bishop of the Catholic Church that is in Smyrna, and an Apostolic
* Matt. XX. 22, 23. xxvi. 39, 42. John xviii. 11.
and prophetic Teacher. For never word came from his mouth,
but it has been, or shall be fulfilled.
But the envious and wicked Adversary of the generation of
the righteous, when he saw the mightiness of his testimony, and
his blameless conversation from the first, and how that he was
now crowned with the crown of immortality, and had borne away
a prize that could not be spoken against, contrived that his poor
body might not be obtained by us, though many much desired to
secure it, and to communicate * over his holy remains. For some
suggested to Nicetes, the father of Herod, and brother of Alee, that
he should persuade the governor not to give up his body, "lest,"
said he, " they leave the Crucified and take to worshipping this
fellow." And these things they said, as instigated and supported
by the Jews, who even watched us when some of us were about to
take his body from the fire, for they little knew how impossible it
was for us either to forsake the worship of Christ, who suffered
for the salvation of the whole world of them that be saved, or to pay
worship to any other. For to Him truly we pay adoration, for-
asmuch as He was the Son of God ; but the martyrs, as the disci-
ples and followers of the Lord, we revere as they deserve, for their
incomparable loyalty to their King and Master, praying that we
may be made their partners and their fellow-disciples.
ITien the centurion, seeing the earnestness of the Jews, laid
out the body and burnt it, as was their custom ; and so we
afterwards gathered up his bones, more valued than stones of
much price, and purer than fine gold, and laid them up in a fitting
treasure-house. There assembling, as we may, in joy and in triumph,
the Lord shall grant unto us to celebrate the birth-day f of his
martyrdom, both to the remembering of them who viTestled before
in the cause, and the training and preparing of those that shall
come after.
* That is, probably, to meet for prayer and the celebration of the Eucharist
with the body in their sight. The same feeling has shewn itself almost in all
ages, in the interment of the dead in the church and churchyard.
t The Church always celebrated the day of martyrdom as that on which the
Saint was truly born, and not what we call the birth-day. The following trans-
lation from an old writer may serve to explain this view. " We celebrate not the
day of birth, since it is the entrance to sorrow and all trials ; but it is the day of
death we celebrate, as the lying down of all sorrows, and the escape from all
trials. We celebrate the day of death, because these die not when they seem to
die." — Comment, in Job. Lib. 3.
10
Such is the story of the blessed Folycarp, who, being, (with them
of Philadelphia,) the twelfth who has given his testimony in Smyrna,
is made alone the especial subject of all men, so that even by the
Gentiles is he spoken of in every place, having been not only a
notable teacher, but also a chief witness ; whose confession, rendered
as it was according to the Gospel of Christ, all men desire to
imitate. For by his patient endurance he triumphed over the
unjust ruler, and thus having won the garland of immortality, and
rejoicing with the Apostles, and all Saints, he glorifieth God and
the Father and blesseth our Lord, who is both the Governor of
our bodies, and the Shepherd of the Catholic Church throughout
the world.
Ye requested, therefore, that these circumstances should be de-
tailed to you at length, and we have now briefly signified them
through our brother Marcus. Therefore after ye have understood
these things, send our letter about to our brethren also in the
regions beyond you, that they too may glorify the Lord, who
maketh choice out of His own servants, who is able by His grace
and free gift to bring all of you unto His eternal kingdom,
through His only begotten Son Jesus Christ, to whom be glory,
honour, dominion aiKi greatness, for ever. Amen. Salute ye all
the Saints. They that are with us salute you ; and Evarestus, wha
hath written this, with all his house.
The blessed Polycarp gave his testimony on the 2nd of the
month Xanthicus, on the 26th of March, on the Great Sabbath ♦, at
the eighth hour. He was apprehended by Herod, in the High
Priesthood of Philip of Tralles, in the proconsulship of Stratius
Quadratus, in the everlasting reign of Jesus Christ, to whom be
glory, honour, greatness, and a throne eternal, from generation
to generation. Amen.
We pray you brethren to be strong, walking by the Gospel
of Jesus Christ, (with whom be glory to God, both Father
and Holy Spirit, for the salvation of the elect Saints,) even as
the blessed Polycarp suffered, in whose steps may we be found
in the kingdom of Jesus Christ.
* There is some doubt what this great sabbath was ; but it seems most proba-
ble that it was that which came between tlie days of our Lonn's passion and
resurrection, a fitting time for His followers to enter into His rest.
11
This letter Gaius took from Irenaeus, the disciple of Polycarp,
being himself also a friend of Irenaeus.
And I Socrates, of Corinth, have transcribed it from the copy of
Gains. Grace be with all men.
And I, again, Pionius have copied from the above written, Po-
lycarp himself in a vision having shewed me where the ma-
nuscripts were, as I shall declare in the sequel, after 1 had long
sought for them ; and so I gathered them, when now by length of
time almost worn out, that so the Lord Jesus Christ may
gather me also with his elect ; to whom be glory, with Father
and Holy Ghost, for ever and ever. Amen.
Thus ends this ancient history. It appears that one Pionius
suffered martyrdom at the same place Smyrna, in the Decian
persecution, which happened eighty years after this in which Po-
lycarp suffered. The name and death of this martyr are men-
tioned by Eusebius in connection with that of Polycarp, and it
seems probable that the full account of his sufferings was ap-
pended to the MS. which has been here translated. We may
therefore infer, that this was the man, who had so diligently
and faithfully transcribed the history of his fellow-countryman,
and that having carefully conned his sacred lesson, and thus
given courage to his fearfulness, and strength to his weakness, he
at length by God's grace was enabled to withstand the like
tortures, " not accepting the deliverance, that he might obtain a
better resurrection.*'
Q:^ These Tracts may be had at Turrill^s, No, 250, Regent
Street, London.
KINO, PRINTER, ST. CLEMENT S, OXFORD.
.„ff
CJd Populum.J [Price Id,
TRACTS FOR THE TIMES.
RECORDS OF THE CHURCH.
No. XIII.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Justin Martyr,
Justin, sumamed the Martyr, was born at Sichem in Samaria,
where was Jacob's well. His parents were heathens, and he
grew up to man's estate, ignorant of the true God, yet dissatisfied
with what the wise men of this world taught on the subject of
religion. He was of an inquiring turn, and successively attached
himself to various sects of philosophers, beginning with the
Stoics, who are mentit)ned in Acts xvii. 18. At length he fancied
he was making progress in the discovery of the unseen world,
when one day he wandered out by the sea-side to enjoy his
meditations undisturbed. To his surprise he found himself
joined by an old man of grave but mild countenance. Justin
stopped and steadily gazed on him. The other asked him if he
knew him, that he eyed him so earnestly. On Justin's ex-
pressing surprise at meeting any one in so solitary a place, the
old man accounted for the accident, and then fell into con-
versation with him, which ended in his preaching to him Jesus
Christ, and Justin's receiving impressions which led to his
conversion to the true faith. This took place, a.d. 132, about
thirty years after St. John's death. About eighteen years after
he fixed his abode at Rome, where he employed himself in
various writings in defence of the Gospel. At length he was
called upon to die for it, under circumstances which are detailed
in the following ancient account.
A
TRACTS FOR THE TIMES.
Narrative of the Martyrdom of Justin the Philosopher, a.d. 1G7.
While the persecution raged against the Christians for their
refusing to sacrifice to the idols, the holy men (Justin and
his companions) were arrested and brought before Rusticus,
the Prefect of Rome, who bade Justin believe in the^ gods and
obey the Emperor. He answered, " It is safe and unexcep-
tionable to obey the commands of our Saviour Jesus Christ."
The Prefect asked, " What department of learning do you
pursue ?" Justin answered, " I have essayed all, but I have
attached myself to that true philosophy which the Christians
profess, however displeasing it may be to mistaken reason ers."
" Miserable man," said Rusticus, " is that your learning ?"
The other replied, " Yes, verily, I profess it in all truth of doc-
trine." " What doctrine ?" " A reverent acknowledgment of
the God of the Christians, whom we account to be the One
original maker and framer of the whole world, visible and in-
visible ; and of the Lord Jesus Christ, the Son of God, who
was foretold by the prophets as the herald of salvation, and the
instructor of dutiful disciples. For myself, mortal as I am, I
cannot hope to speak adequately of His infinite majesty, which
is a gift peculiar to the prophets. For they foretold His coming,
whom I have declared to be the Son of God."
The Prefect said, " Where is your place of meeting ?" Justin
answered, " Where each chooses, and is able to come. Do you
think that we all meet at the same place ? Not so, for the
Christian's God is not bounded by space, but though invisible
fills both heaven and earth, and every where receives the
homage and praise of the faithful." The Prefect Rusticus re-
plied, *' Tell me where ye meet together, in what place thou
assemblest thy disciples." Justin answered, " that he lodged
near one Martinus, at the baths called Timiotine ; that this was
the second time he had sojourned in Rome, that throughout the
whole period he had known no other place of meeting, that he
liad communicated the words of truth to any one who chose to
visit him." Rusticus said, '* Art thou not in short a Christian ?"
Justin answered, " Yea, I am a Christian."
Then the Prefect said to Charito, " Say, thou too, Charito, —
TRACTS FOR THE TIMES.
Art thou a Christian ?" Charito answered, " By God's command
I am a Christian." He then said to Charitina, " And what
sayest thou, Charitina?" She answered, *' By God's gift lam
a Christian." He next- addressed Evelpistus, and said, " And
what art thou ?" He, being a slave of Caesar's, made answer,
" I too am a Christian, being made free by Christ, and am
partaker by Christ's favour of the same hope." The Prefect
said to Hierax, " And art thou a Christian ?" Hierax said,
" Yea, I am a Christian, for I reverence and adore the same
God." Rusticus said, " Hath Justin made you Christians ?"
Hierax answered, " I was a Christian, and I will continue one."
Then Paeon stood up and said, " I too am a Christian." The
Prefect said, " Who was he that taught thee ?" Paeon answered,
" From my parents I received this good confession." Evelpistus
said, " I too, though I have listened gladly to the preaching of
Justin, was taught of my parents to be a Christian." Rusticus
said, " And where are thy parents ?" Evelpistus answered, " In
Cappadocia." The Prefect asked Hierax where his parents
were. Hierax made answer in these words : " Christ is our
true father, and faith in Him our true mother. My earthly
parents are dead, and I myself have been brought hither from
Iconium in Phrygia." The Prefect Rusticus addressed Libe-
rianus : " And what dost thou say? — art thou a Christian? — art
thou too an unbeliever ?" Liberianus said, " I too am a Chris-
tian, for I am a believer and a worshipper of the only true
God."
The Prefect said to Justin, " Listen thou, who art accounted
an orator, and supposest thyself skilled in true doctrine ; if I
should have thee scourged and beheaded, what is thy belief ? —
that thou wouldest ascend into heaven ?" Justin said, " I do
trust that if I endure these things, I shall receive rewards from
Him, for I know that for them who have so lived, there re-
maineth the divine gift, till the times of the consummation of all
things." The Prefect Rusticus said again, " Dost thou imagine,
that thou shalt go up into heaven, and there receive a recom-
pense ?" Justin answered, " I imagine it not; for I know and
am entirely persuaded that I shall." Rusticus said, " It re-
mains then that we come to the matter in hand, which presseth
A 2
TRACTS FOR THE TIMES.
US, Come, therefore, all of you together, and with one mind do
sacrifice to the gods." Justin answered, " No man of right
judgment falleth from religion to irreligion." Rusticus answered,
** If ye will not obey me, ye shall be tortured without mercy."
Justin replied, " We ask in prayer, that we may be tortured for
the name of our Lord Jesus Christ and be saved ; for this shall
be our salvation and our confidence, at that more terrible tribunal
whereat all the world must appear, of our King and Saviour." In
like manner said the other martyrs also. " Do what thou wilt,
for we are Christians and do no sacrifice to idols."
Then the Prefect Rusticus gave sentence, saying, " Let such
as refuse to do sacrifice to the gods, and to obey the decree of
the Emperor, be scourged, and then led away to capital punish-
ment, in pursuance of the laws." So the holy martyrs, giving
glory to God, were led forth to the accustomed place, and were
beheaded, giving full completion to their testimony by the con-
fession of the Saviour. And certain of the faithful, when they
had secretly taken up their bodies, deposited them in a meet
place, the grace of our Lord Jesus Christ working with them,
to whom be glory for ever and ever. Amen,
Justin's account of Baptism, the Lord^s Sujyper^ and the Public
Worship of God \
We will state in what manner we are created anew by Christ,
and have dedicated ourselves to God. — As many as are per-
suaded and believe that the things which we teach and declare
are true, and promise that they are determined to live accord'-
ingly, are taught to pray, and to beseech God, with fasting, to
grant them remission of their past sins, while we also pray and
fast with them. We then lead them to a place where there is
water, and there they are regenerated in the same manner as we
also were ; for they are then washed in that water in the name
of God the Father and Lord of the universe, and of our
Saviour Jesus Christ, and of the Holy Spirit. For Christ
' Mr. Chevallier'g translation has been generally adhered to in this extract.
TRACTS FOR THE TIMES.
said, " Except ye be born again, ye shall not enter into the
kingdom of heaven;" and that it is impossible that those who
are once born should again enter into their mothers' wombs^
is evident to all. Moreover^ it is declared by the prophet
Isaiah, in what manner they who have sinned and repent may
escape the punishment of their sins. For it is said, " Wash you ;
make you clean ; put away the evil from your souls ; learn to
do well ; do justice to the fatherless, and avenge the widow :
and come, and let us reason together, saith the Lord. Even if
your sins should be as scarlet, I will m^e them white as wool :
and if they should be as crimson, I will make them white as
snow. But if ye will not hearken unto Me, the sword shall de-
vour you: for the mouth of the Lord hath spoken these things."
The Apostles have also taught us for what reason this new
birth is necessary. Since at our first birth we were bom with-
out our knowledge or consent, by the ordinary natural means^
and were brought up in evil habits and evil instructions, in order
that we may not longer remain the children of necessity or of
ignorance, but may become the children of choice and judgment,
and may obtain in the water remission of the sins which we have
before committed, the name of God the Father and Lord of the
Universe is pronounced over him who is willing to be bom again,
and hath repented of his sins ; he who leads him to be washed in
the laver of baptism^ saying this only over him : — for no one can
give a name to the ineffable God ; and if any man should dare to
assert that there is such a name, he is afilicted with utter mad-
ness. And this washing is called illumination, since the minds
of those who are thus instructed are illuminated. And he who
is so illuminated is baptized also in the name of Jesus Christ,
who was crucified under Pontius Pilate ; and in the name of the
Holy Spirit, who by the prophets foretold all things conceming
Jesus. * * *
We, then, after having so washed him who hath expressed his
conviction and professes the faith, lead him to the brethren, where
they are gathered together, to make common prayers with great
earnestness, both for themselves and for him who is now illumi-
nated, and for all others in all places, that having learned the
truth, we may be deemed worthy to be found men of godly con-
7
TRACTS FOR THE TIMES.
versation in our lives, and to keep the commandments, that so we
may attain to eternal salvation. When we have finished our
prayers, we salute one another with a kiss. After which, there
is brought to the brother who presides, bread and a cup of wine
mixed with water. And he, having received them, gives praise
and glory to the Father of all things, through the name of the
Son and of the Holy Spirit, and gives thanks in many words
for that God hath vouchsafed to them these things. And when
he hath finished his praises and thanksgiving, all the people who
are present, express their assent, saying Amen, which means in
the Hebrew tongue, " So be it." He who presides having given
thanks, and the people having expressed their assent, those whom
we call deacons give to each of those who are present a portion of
the bread which hath been blessed, and of the wine mixed with
water, and carry some away for those who are absent. And this
food is called by us the Eucharist (thanksgiving) ; of which no
one may partake unless he believes that what we teach is true,
and is washed in the Laver, which is appointed for the forgive-
ness of sins and unto regeneration, and lives in such a manner as
Christ commanded. For we receive not these elements as com-
mon bread or common drink ; but even as Jesus Christ our
Saviour, being made flesh by the word of God, had both flesh
and blood for our salvation, even so we are taught, that the food
which is blessed by prayer, according to the word which came
from Him, (by the conversion of which into our bodily substance
our blood and flesh are nourished,) is the Flesh and Blood of
that Jesus who was made flesh. For the Apostles, in the
Memoirs composed by them, which are called Gospels, have
related that Jesus thus commanded them ; that, having taken
bread, and given thanks. He said, " Do this in remembrance of
Me — this is My Body ;" and that, in like manner, having taken
the cup, and given thanks. He said, "This is My Blood;" and
that He distributed them to these alone After
these solemnities are finished, we afterwards continually remind
one another of them. And such of us as have possessions assist
all those who are in want ; and we all associate with one another.
And over all our offerings we bless the Creator of all things,
through His Son Jesus Christ, and through the Holy Spirit.
TRACTS FOR THE TIMES.
And on the day which is called Sunday, there is an assembly
in one place of all who dwell either in towns or in the country ;
and the Memoirs of the Apostles or the writings of the Prophets
are read, as long as the time permits. Then, when the reader
hath ceased, the head of the congregation delivers a discourse, in
which he reminds and exhorts them to the imitation of all these
good things. We then all stand up together, and put forth
prayers. Then, as we have already said,, when we' cease from
prayer, bread is brought, and wine, and water ; and our Head, in
like manner, offers up prayers and praises with his utmost
power ; and the people express their assent by saying Amen.
The consecrated elements are then distributed and received by
every one ; and a portion is sent by the deacons to those who
are absent.
Each of those also, who have abundance, and are willing, ac-
cording to his choice, gives what he thinks fit ; and what is col-
lected is deposited with him who presides, who succours the
fatherless and the widows, and those who are in necessity from
disease or any other cause ; those also who are in bonds, and the
strangers who are sojourning among us ; and, in a word, takes
care of all who are in need.
We all of us assemble together on Sunday, because it is the
first day in which God changed darkness and matter, and made
the world. On the same day also Jesus Christ our Saviour
rose from the dead.
Oxford.
The Feast of St, Mark.
LONDON:
J. G. & F. RIVINGTON,
ST. Paul's church yard, and watreloo place, pall mall.
1834.
Gilbert & Rivingto.v, Printers, St. John's Square, London.
(AdPopulum.) [Price \d.
TRACTS FOR THE TIMES.
RECORDS OF THE CHURCH.
No. XIV.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
IRENiEU&.
Iren^us was Bishop of Lyons in France. He is supposed to
have been a native of Asia ; he was born, at latest, about forty
years after St. John's death, and died A.D. 202. The following
is his account of the faith of Christians, and of the Church as
the pillar and ground, the appointed witness of that faith.
The Church, although extended through the whole world, even
unto the ends of the earth, has received from the Apostles and
their Disciples the belief in One God, the Father Almighty,
Maker of heaven, and earth, the seas, and all that is in them ; —
and in one Christ Jesus, the Son of God, who was made flesh
for our salvation ; and in the Holy Ghost, who by the Prophets
proclaimed the merciful dispensation, and the coming, and the
birth from a virgin, and the passion, and the resurrection, and
the ascension into heaven, in our flesh, of the Beloved, Christ
Jesus our Lord, and His appearing from heaven in the glory of
the Father, to gather together all things in one, and to raise
from the dead all flesh of human kind ; that to Christ Jesus our
Lord and God, and Saviour, and King, according to the good
pleasure of the Invisible Father, every knee may bow, of things
TRACTS FOR THE TIMES.
in heaven, and things in earth, and things under the earth, and
every tongue may confess Him, and that He may recompense
just judgment upon all, sending into everlasting fire wicked
spirits and angels that transgressed and became apostates, and
irreligious, unjust, lawless, and profane men, but upon the just
and holy, who have kept His commandments, and persevere in
His love, whether serving Him from the j&rst, or turning by
repentance, may bestow immortality by the free gift of life, and
secure for them everlasting glory.
This is the message, and this the faith, which the Church has
received (as was said above) ; and which, though dispersed through-
out the whole world, she sedulously guards, as though she dwelt
but in one place ; believes as uniformly as though she had but one
soul and the same heart ; and preaches, teaches, hands down to pos-
terity, as harmoniously as though she had but one mouth. True
it is, the world's languages are various, but the power of the
Tradition is one and the same. There is no difference of Faith
or Tradition, whether in the Churches of Germany, or in Spain,
or in Gaul, or in the East, or in Egypt, or in Africa, or in the
more central parts of the world ; but as the sun, God's creature,
is one and the same in all the world, so also the preaching of the
Truth shineth every where, and lighteth every one who will come
to the knowledge of the Truth. Among the rulers of the Church,
neither he who is powerful in word speaks other doctrine, (for no
one can be above his Master,) nor does the weak in the word
diminish the Tradition. For, whereas the Faith is one and the •
same, neither he who has much to say concerning it, hath any
thing over, nor he who speaketh little any lack.
What a lesson does this passage furnish to the inquiring
Christian of this day! Irenaeus was the disciple of Polycarp,
the friend of St. John. Here then is a witness, only one remove
from the Apostles, for the Catholic Faith, such as we hold it, such
as we declare it in Church unto this day. Wanderers and dis-
puters, perplexed inquirers, and weak brethren ! come home to
TRACTS FOR THE TIMES.
this true doctrine of Christ, clearly conveyed to us from Christ
Himself and His Apostles.
And observe this holy Bishop tells us, that it was received as
such, preached as such, delivered as such, all over the world.
There- is no room for disputing, it is one and the same Truth, as
Christ is One, and as the Holy Spirit in the Church is One.
Yes ! and as the Church itself is one. The one faith is held in
the one Church. Wanderers come home to it ! come home to
the Church Catholic, of which Irenaeus spoke, which is still upon
earth ; of which the English Church, with its Bishops, Priests,
and Deacons, is a true and living branch. And, at all events,
even if you are not persuaded to this suitable religious deed, yet
at least you cannot refuse to take up a humbler judgment of the
Christianity of this day than is generally taken. For is not
unity the chief blessing which Christ prayed His Church might
possess ? Was it not, as the above extract shows, marvellously
instanced in the state of the Primitive Church ? Is it not lost
now ? Surely this is undeniable. Whatever our knowledge, our
exertions, our various gifts, Christians have lost their peculiar
privilege, have transgressed their peculiar duty, " that they all
should be one, as Christ and the Father are One."
ANECDOTE OF THE GREAT ST. BASIL, ARCHBISHOP OF
CiESAREA IN CAPPADOCIA.
The Holy Basil visited one day a sacred brotherhood ; and,
after such discourse as was fitting, said to the Head of it, " Hast
thou a brother here who has the grace of obedience ?" and he
answered him, " My Lord, we be all thy servants, and are en-
deavouring after salvation." Basil said a second time, "Yea
hast thou one so gifted ?" And he brought unto him a brother.
Then the Holy Basil employed him to minister to him as he
dined. After he had eaten, the other brought him water to
wash ; but Basil said, " Come hither, and I too will give thee
1
TRACTS FOR THE TIMES.
water to wash." And the other suffered the Bishop to pour out
the water upon his hands. Then said Basil, '* When I enter into
the chancel, come before me, and I will make thee a Deacon."
And afterwards he made him Priest, and took him with him to
his own house on account of his obedience*
OXFORD.
The Feast of St, Mark,
LONDON:
J. G. & F. RIVINGTON,
ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE, PALL MALL.
1834.
Gilbert & Rivinoton, Printers, St. John's Square, London.
(Ad Populum.) [Price \d.
TRACTS FOR THE TIMES.
RECORDS OF THE CHURCH.
No. XV.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
The temporal condition and the principles of Christians.
From the Epistle to Diognetus.
The writer of the Epistle to Diognetus was either Justin
Martyr, or some disciple of the Apostles themselves, a contem-
porary of Justin Martyr, i. e. about a.d. 130.
Christians differ not from other men in country, or language,
or customs. They do not live in any peculiar cities, or employ
any particular dialect, or cultivate characteristic habits of life.
The truths which they hold result not from the busy ingenuities
of human thought ; the counsels of man in them possess no
champion. They dwell in cities, Greek and barbarian, each
where he finds himself placed, and while they submit to the
fashion of their country in dress and food and the general con-
duct of life, they yet maintain a system of interior polity, which
beyond all controversy is full of admiration and wonder. The
countries they inhabit are their own, but they dwell like aliens ;
they take their part in all privileges, as being citizens ; and in
all sufferings they partake as if they were strangers. In every
foreign country they recognise a home ; and in their home they
see the place of their pilgrimage. They marry like other men,
and exclude not their children from their affections : their table
TRACTS FOR THE TIMES.
is open to all around them ; they live in the world, but not
according to its fashions ; they walk on earth, but their con-
versation is in heaven. They obey the established laws, but
in their lives transcend all law; they love all men, and are
persecuted by all ; they are unknown, and yet are condemned.
Death to them is life ; of their poverty they make many rich,
and in the extremity of want they still possess all things. They
are treated with dishonour, and by dishonour are made glorious ;
their integrity is insured by the insults which they suffer ; when
cursed they bless, and reproaches they pay with respect. When
doing good they are punished as evil-doers ; and when they are
punished they rejoice as men that are raised unto life. By
Jews they are treated as aliens and foes, by Greeks they are
persecuted ; and none of their enemies can state a ground for
their enmity.
In good truth. Christians are to the world what the soul is to
the body. The soul is transfused through the members of the
body, and Christians through the cities of the world : the soul
dwells in the body, but is not of the body ; and Christians dwell
in the world, but are not of the world. The soul unseen is
treasured up in the visible body ; and Christians visibly are in
the world, but their faith is a guest unseen in it. The flesh
hates the soul, and wars against it without provocation, because
it forbids the enjoyment of its pleasures ; and the world hates
Christians without provocation, because they are at enmity with
its enjoyments. The soul loves that flesh and those limbs that
hate it ; and Christians love all that hate them. The soul is
shut up in the body, but itself is to the body a protector ; and
Christians are included in the world as in a prison house ; and
yet they are the guardians of the world. The immortal soul
resides in a mortal tabernacle ; and Christians dwell amidst cor-
ruption, but are waiting for incorruption in heaven. By loss
of meat and drink the soul is strengthened; and Christians
abound more and more, though suffering every day. Such is
the station in which God has planted them, and it is not lawful
for them to retire from it.
I have already said, that th^ir faith was not a discovery of this
world. It is not a human counsel which they support with this
TRACTS rOR THE TiMLS.
anxiety ; nor are they entrusted with the stewardship of mysteries
which proceed from man ; but God Himself, the Almighty and
Invisible Creator, has sent down from heaven to men His holy
and incomprehensible Truth and Word, and fixed it in their
hearts ; not, as might, perhaps, be anticipated, sending any mi-
nister to man, angel, or principality, (whether of those whose
functions belong to the earth, or of such as are engaged in the
economy of Heaven,) but Him, who was the very Maker and
Builder of all : by whom He built the heavens, and marked the
bounds of the ocean ; whose mysterious ordinances the elements
all faithfully obey ; from whom the sun receives the measure of
its daily career, and at whose will the obedient moon puts forth
her mighty lustre, with the stars that move attendant on her
course. He is the universal Counsellor, and Lawgiver, and
Monarch ; His are the heavens, and all that is in heaven ; His
the earth, and all in the earth ; the sea, and all that is in the sea ;
fire, air, and depth ; the height above, and the deep beneath ; all
are His. Him God sent to man : but was it, as man might anti-
cipate, to overrule, to terrify, and to strike ? Not so ; but in
meekness and in mercy. He sent Him, as a king might send his
royal son : as God He sent Him ; as a Messenger and a Saviour
to mankind, to persuade, but not to compel. Violence is not an
attribute of God. He sent Him in love, not in judgment : in
judgment He will hereafter send Him, and who will bear His
coming ? See you not how Christians are cast to
the beasts, that they may be made deny their Lord, and are not
overcome ? See you not how they abound, in proportion with
the increase of their sufferings ? These things seem not like the
work of man ; but they are the power of God, and indications of
His presence.
What mortal man could tell what God was, before He came
among us ? Would you admit the vain and trifling fables of
such empty philosophers, as say that the Deity is composed of
fire (calling that a Deity, to which themselves are tending) ; or of
water, or of any other of those elements which God has created ?
And yet, if any of these fables is admissible, each and every
of the creatures might similarly be called a God. These things
are the trickery and deceit of impostors. Man had never seen
TRACTS FOR THE TIMES.
or known Him, but He manifested Himself. He manifested
Himself by faith, by which alone it is possible to see God. For
that God, who is the Master and Architect of all, who made all
things, and disposed them in their place, was found not only
benevolent, but also patient. Such, indeed. He always has been,
and is, and will be, — kind, and good, and mild, and true : and
only He is good ; and having conceived that great and unspeak-
able counsel, which He communicated to His Son alone, so long
as He retained the project of His wisdom, and reserved it in
concealment, He seemed to be without care or consideration for
us ; but when, through his beloved Son, He revealed and made
manifest the things which, from the beginning, were prepared,
He at once presented to us all the scheme, so that we partake
and behold His benefits. Who among us could conceive these
things ? But He, in Himself, and with His Son, foreknew the
course of His Providence.
For the time past, therefore. He suffered us to be borne along
as we would by irregular impulses, led astray by pleasures and
desires ; not that He feels complacence in our sins, but He per-
mits them, from no gratification in the times of unrighteousness,
but because He is working out the purposes of His justice: —
that, during the time past, convicted by our own works of un-
worthiness to enter into life, we might now be rendered worthy
through the goodness of God ; and being proved of ourselves
unable to enter into the kingdom of God, we might, by the
power of God, be made able. But when our unrighteousness
was assured, and it was clearly manifested that the wages of sin
is punishment, and death was before our eyes, then came the
time, which God foreordained for the manifestation of His good-
ness and power, forasmuch as, in the abundance of His bene-
ficence, love was alone displayed ; He hated not, nor rejected us,
nor remembered our guilt ; but showed Himself long-suffering,
and forbearing, and, in His own words, bare our sins. He gave
His own Son as a ransom for us, the just for the unjust, the
guileless for the guilty, the righteous for the wicked, the incor-
ruptible for the corrupt, the immortal for the dying. For what
other thing, except His righteousness, could cover our guilt ?
In whom was it possible for us lawless sinners to find justifica-
15
TRACTS FOR THE TIMES.
tion, save in the Son of God alone ? Oh, sweet exchange ! Oh,
counsel untraceable, and mercies out of thought ! — that the guilt
of many might be covered by one that was righteous, and the
righteousness of one might justify many who were guilty.
Having, then, in the times past, ensured the incapacity of our
nature for the attainment of life, and sending a Saviour after-
wards, who is able to save those who of themselves are incapa-
ble of salvation, He has pleased, from both these truths, to make
us rely on His goodness, and regard Him as our Guardian, our
Father, our Teacher, our Counsellor, our Physician, our Mind,
our Light, our Honour, and Glory, and Strength, and Life ; and
so take no thought for raiment or for food.
If, then, you are anxious to know and accept this Faith, first
learn that God has love for mankind, and for their sake made the
world, and gave them dominion over all things in it : He gave
them reason and perception ; them only He permits to look
upward towards Himself, and made them in His own image, and
sent to them His only-begotten Son, announcing a kingdom in
Heaven, which He will give, if they love Him. When you learn
this, with what joy, think you, will you be filled, or how will you
love one who first loved you so well ? And if you love Him, you
will imitate His kindness. Nor wonder that man can be an
imitator of God ; by God's gift, he can ; for happiness does not
rest in the possession of authority over others, or in aiming at
advantages which others possess not, or in wealth or superior
power : in these things it is not possible for man to imitate God ;
but he who bears a brother's burden, and shares of his abundance
to them that want, does the work of God towards those, who at
his hands receive what God had given him : and that man is an
imitator of God. Thus shall you discover, while you dwell on
earth, that God works His purposes in Heaven ; you will begin
to tell of the liidden things of God, and will love and admire
those who are punished for refusing to deny Him ; you will
discern the deceitfulness and crafts of the world : for you will
learn truly to live in Heaven, and despise that seeming death
here, when you are afraid of the very death, which is kept for
those who are condemned to eternal fire, the endless punishment
of all who are cast to it ; and you will esteem such as endure this
TRACTS FOR THE TIMES.
world's fire for righteousness sake, and reckon them happy, when
you know of the other fire.
I deal not in vain or foolish questions : but, whereas I was a
disciple of the Apostles, I teaeh the Gentiles : I administer those
doctrines which have been granted to all worthy disciples of the
truth. For what man who has been taught aright and nurtured
in the kindly word, does not feel an increasing desire clearly to
know those things, which by the Word were directly spoken to
the disciples, and which He manifested fully to them ? — not being
understood by unbelievers, but explaining them to His disciples ;
for they were reckoned worthy by Him to learn the mysteries of
the Father. And for this cause the Word was sent forth, that He
might be manifested to the world ; and when His nation rejected
Him, He was believed in by the Gentiles through the preaching
of the Apostles. This is He that was from the beginning, and
appeared in the latter days ; and His advent is continually re-
newed in the hearts of His saints. This is He that is from ever-
lasting, the Son this day declared : and of His riches the Church
receives ; for His expansive grace is shed abundantly among the
saints, conferring wisdom, declaring mysteries, enouncing the
times, rejoicing with the faithful, and giving to all that ask : and
these break not the rule of faith, nor transgress the rule of the
fathers. And thus the fear of the Law is proclaimed, and the
inspiration of the Prophets acknowledged, and faith in the Gos-
pels confined, and the Apostles' tradition secured ; and the Church
rejoices in her grace : wherefore if you grieve not that grace, you
shall be taught the truths which the Word communicates by those
whom He chooses in His own good time. For those things which
we have been moved to declare by the will of the Word command-
ing us, we will with all diligence communicate to you, because we
love the lessons which have been revealed to us.
Ye then who are admitted to these truths, and accept them
with a ready heart, shall learn what God has prepared for them
that truly love Him, how that they grow into a paradise of plea-
sure, and lift within themselves a rich luxuriant tree, adorned
with many fruits. It is in such ground that the tree of know-
ledge and the tree of life are planted ; and knowledge is not that
which brings death, but disobedience in the way of gaining it. For
TRACTS FOR THE TIMES.
we are taught in plain words, that God in the beginning planted
the tree of life in the midst of Paradise, showing that knowledge
is the way to life ; and they who did not use it aright at first,
were robbed by the deceits of the serpent. For life cannot be
separate from knowledge ; nor can any knowledge be perfect,
unless the true life be with it. For this cause they were planted
side by side ; and the Apostle perceiving this intent, and con-
demning all knowledge that is pursued otherwise than with, a
view to discovering the conditions of eternal life, says : know-
ledge pufFeth up, but love edifieth. For he who thinks that he
knows any thing, apart from the true knowledge which is attested
by having the life within it, is without knowledge, deceived by
the serpent, and a hater of life. But he who learns with fear,
and studies to attain unto life, plants in hope, and may look for
the fruit. Let your heart be a heart of knowledge, and in life
perceive that understanding is granted, true and simple ; its tree
shall rise within you, and of its fruit you shall be filled with those
enjoyments which are in the hand of God : which the serpent
never touches, nor does any deceit come nigh : no Eve betrays
them, but she to whom they are committed is the Virgin Church.
Hereby is salvation manifested, and hence the Apostles find
wisdom ; while the Easter-feast of our Lord is solemnized, and
congregations are gathered together in decency and order, and the
Word, by whom the Father is glorified, teaches His saints with
joy. To whom be glory everlasting. Amen,
OXFORD.
The Feast of the Ascension,
These Tracts are sold at the j)rice of 2d. for each sheets or 7s.
for 50 copies,
LONDON : PRINTED FOR J. G. & F. RIVINGTON,
ST. Paul's church yard, and Waterloo place.
1834.
Gilbert & Rivington, Printers, St. John's Squarej London.
(Ad Scholas.) [Fi'ke U.
TRACTS FOR THE TIMES.
RECORDS OF THE CHURCH.
No. XVI.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Address of St. Clement of Alexandria to the heathen.
The Holy Spirit says, " Despise not thou, my son, the
training of the Lord, nor faint when thou art rebuked of Him."
What surpassing condescension ! How gently does He deal with
us ; not as a teacher with his disciples, nor as a master with his
servants, nor as a God towards His creatures, but as a father
instructs his sons ! Moses confessed that he exceedingly feared
and quaked when he heard concerning the w^ord of God ; but
thou, who hearest that Word Himself, hast thou no dread, no
distress of mind ? no reverence, and earnestness withal to learn
the truth ? earnestness for salvation, fear of his wrath, delight in
his promises, anxiety for acceptance, to rescue thee from con-
demnation ? Come ye, O come, my band of young ones ! Young
ones, I say, for unless ye be bom again as children, regenerated,
as Scripture says, ye will not receive Him who is your own
Father, nor will ever at any time gain entrance into the kingdom
of heaven. To a stranger this is impossible ; but when he has
been enrolled by name and made a citizen, and submits to a new
Father, then shall he be in the number of that Father's sons ;
then shall he be thought worthy of the inheritance. Thus is
formed the first begotten Church, being made up of many holy
children. These are " the first-born, whose names are written
in heaven," who hold their " general assembly" with " an in-
numerable company of angels." Such are we, the nurslings of
our God, true "friends" by kindred of the First-Begotten, as
A
TRACTS FOR THE TIMES.
being the first of all men, to have discerned Almighty God,
saved ourselves from sin, and abjured the Devil
. This is his sole work, to save man. Therefore he cries aloud,
as urging us himself, " The kingdom of heaven is at hand." He
converts men by means of fear. His apostle, in like manner,
exhorting the Philippians, takes up his holy tidings, and repeats
them. " The Lord is at hand," he says, " see well that we be
not found wanting." But, alas ! ye are all so fearless, nay,
unbelieving, that ye listen neither to the Lord, nor to holy
Paul, though he prays you in Christ's stead to taste and see
that Christ is God. It is faith that must bring you in, ex-
perience must teach you, and the Scripture must lead you on in
knowledge, according to its word : " Come, ye children, hearken
to me ; and I will teach you the fear of the Lord." Then it
briefly addresses those who have already believed : " What man
is there who lusteth to live, who would fain see good days?"
We make answer. It is we ; who worship him who is our happi-
ness, and who copy those who are like him. Hear, then, both
ye who afar off, and ye who are nigh. The word is hid from no
one ; it is a light in common ; it lighteth every man ; in it there
is no darkness. Let us hasten to our salvation, even to our
regeneration, so that, many though we be, we may be brought
close together by one love, according to that oneness which the
one God imparts. Let us hasten, as having received a benefit ;
as s€ eking out our sole happiness. Let us follow after unity,
till from many voices, loud and scattered to and fro, one divine
harmony arises, led by one guide and teacher, the Divine Word,
finding rest and fulness in the truth itself, and saying, Abba
Father.
** Ye who thirst, come ye to the water," says the Lord ; " all
ye that have no silver, come and buy, yea, drink without silver."
Thus does he exhort men to the holy bath, to their salvation, to
their illumination, almost crying out to them, " Child, I give
unto thee earth, and sea, and heaven ; yea, all that is therein, I
freely grant to thee : only, O my child, thirst for thy Father's
presence. God will reveal himself to thee without price ; truth
is not dealt out as by a trader. He gives thee all things that
fly, and swim, and walk the earth ; all these things has thy
7
TRACTS FOR THE TIMES^
Father framed for thy enjoyment, so take and be thankful.
Those who are but spurious born are forced to buy their posses-
sions with silver ; sons of perdition, willing slaves of mammon.
But into thine hands he gives thine own." Thus speaks he to
his true seed, to him who loves his Father, for whose sake he.
worketh still, to whom alone he pledges, that the earth shall be
given as a lasting foundation, which is not promised to corrup-
tion : " For mine is all the earth ;" it is thine, if thou receive thy
God ; and therefore Scripture proclaims as good tidings, to
those who have believed, " The saints of the Lord shall inherit
the glory of God, and his power."
" Hope in him," it is written, " all the assembly of the people ;
pour out your heart before him," He speaks to those who have
newly turned from wickedness. He pities and fills them with
righteousness. Trust, Q mortal, in him who is both God and
man ; who suffered and" is worshipped, even a living God. Ye
servants, put your trust in him who was dead ; yea, all men,
trust in him who out of all men alone is God. Believe and
receive salvation as your reward } seek out God, and your soul
shall live The most sublime philosophers could but
guess, and speak darkly about wisdom, but the disciples of
Christ have seen and proclaimed it. Nay, and Christ in all
portions of him (so to say) is one and the same undivided ; so
that there is neither barbarian, Jew, nor Greek, male, nor female,
but one new man refashioned by the Holy Ghost I
do but ask you to accept salvation. What does Christ desire,
but freely to give you life ? But who is he ? The Word of truth,
the builder of the inward temple, that God may dwell with men.
Sanctify that temple; pleasures and comforts, leave them, as
flowers of the day, to the wind, and to the fire The
Word of God shall guide thee, and the Holy Spirit settle thee
in the peaceful dwelling of the heavens. There thou shalt enjoy
the presence of the Christian's God, and be initiated in his^ holy
mysteries. Come, O heathen reveller, lean not on thy thyrsus ^
bind not on thine ivy. Cast away thy turban, and thy fawn-
skin ; put off folly. I will show to thee the Word of God, and
* A spear, or staff, surrounded with^ariandrof ivy^andTinrltavgs, carried
by the heathen revellers.
TRACTS FOR THE TIMES.
his mysteries, accommodating my account to thine own fashions.
Here is the mount, beloved of God, not the scene of tragic
miseries, as Cithaeron \ but a stage for truth to act upon, a holy
mount, overshadowed with chaste and temperate groves. No
Bacchantes revel here, with cruel rites, but the daughters of God
hold festival, the pure, the gracious, divine songstresses of the
awful mysteries of the Word, with their modest band of wor-
shippers. That band are the just ones : the song is a hymn in
honour of the Almighty King. Virgins are singing it, angels
are heralding it, prophets are repeating it. The chant sounds
abroad ; those who are called hurry to the gathering, they hasten
on, desiring to regain their Father. Thou, too, aged one, thou
too must join us, leaving thy Thebes, abjuring thy sooth-saying ;
put out thy hand, and let us lead thee to the truth. Hasten, O
Tiresias^ believe. He shall shine upon thy blind eyes more
cheerily than the sun, through whom the eyes of the blind see.
O mysteries of truest holiness ! O unsullied Light ! The
sacred torches go before me, while I am brought into the pre-
sence of the heavens and God himself ; my initiation places me
among the holy ones. The Lord instructs me in his sacred
rites ; he seals his teachers with his illuminating guidance, and
delivers over such as trust him to his Father, to be preserved
for ever. He is everlasting, Jesus the one Saviour, the Great
High Priest of the one God his Father, who intercedes for men,
and who is their teacher.
* A mountain where the heathen revels were held.
' A heathen prophet.
OXFORD.
The Feast of St. Peter.
These Tracts are published Monthly^ and sold at the price of
2d, for each sheets or 7s. for 50 copies.
LONDON : PRINTED FOR J. G. & F. RIVINGTON,
ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE.
1834.
Gilbert & Rivinoton, Printers, St. John's Square, London.
(Ad Scbolas.) IPrice U.
TRACTS FOR THE TIMES.
EECORDS OF THE CHURCH,
No. XVII.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Tertullian's account of the Rule of Faith,
Tertullian was bom at Carthdge, in Africa, a heathen ; but when
he grew up he was converted to Christianity. At length he became
a priest, either of the Church of Carthage, or of Rome ; it is un-
certain which. That is, it is uncertain whether, as we now speak,
he took orders in Carthage or Rome ; whether he was ordained
by the Bishop of Carthage or of Rome, For at that blessed
time the whole extent of Christendom was as closely united as
the different parts of England. are ; so that it was all one from
which of the bishops of the Churcli Catholic a Christian was
ordained for the ministry. Rome was at that time not more
divided from Carthage, or from Corinth, or from Ephesus, or
from Jerusalem, than Winchester from London, or Durham, or
Oxford, or Norwich. It was natural, indeed, for many reasons,
that a man should receive orders from the Church in which he
lived ; but on fitting reasons a Carthaginian, like Tertullian,
might receive his commission from the Bishop of Rome, just as
now a native of London, for instance, may become a priest of the
Church of Oxford.
This one Christian body, called sometimes Christendom,
(which means the kingdom of Christ,) sometimes the Church
Catholic, (which means the incorporate society of Christians in
all lands, as descended from the Apostles, and governed by the
bishops, their representatives,) consisted in the early times of two
great portions, those who spoke Greek, and those who spoke
Latin, which are sometimes familiarly called the Greek and the
Latin Churches. Not that they were really divided, more than
TRACTS FOR THE TIMES.
the Welsh Dioceses are from the English, but for convenience-
sake they were considered as two, according to their respective
languages. Writers, from whose works extracts have as yet been
made in these Records, all spoke Greekf or (as it is said) were
of the Greek Church ; Ignatius, Polycarp, Justin, and the rest :
as to the Christians of Lyons, &c. they were Greeks living
in France, at that time a barbarous country. But Tertullian is
a writer of the Latin Church ; indeed he is the oldest of those
whose works have come down to us, having been born about
A.D. 160, only sixty years after St. John's death.
Tertullian's works, which have come down to us, are partly
defences of Christianity and of the orthodox faith, and partly
moral treatises. They are chiefly valuable, as witnesses of the
state of the Church so short a time after the Apostles ; as wit-
nesses of what the Church then believed, taught, observed ; as
witnesses to the Creed as we hold it at this day, to Episcopacy,
the Apostolical Succession, the Ceremonial of Religion, &c. His
own authority indeed is small ; for though very powerful as a
writer, he was not a sound divine ; was extravagant, nay even
heterodox, in some of his opinions, and at length fell away into
one of the heresies of his time. But all this, of course, does not
interfere at all with the value of his writings as bearing testimony
to facts f to the existing condition of the Church. And, moreover,
as he writes ably, he is instructive on particular subjects, even
though he is not a safe guide on the whole.
The work, from which an extract follows, was written when he
was about forty years old, and may be called in English, " The
Church's Plea (or Demur) against Dissenters." Tertullian's
argument is this. " You who dissent from the Church," he
says, " are confuted by the very novelty of your doctrine. The
true doctrine must be oldy and cannot be new ; now the Church
and its doctrines, which you despise, are much older than all
your sects and their respective doctrines. Nay, the Church is as
old as the Apostles ; it was founded all over the world by the
Apostles ; and transmits down, from age to age, the doctrines
which it received from them. But from whom did you receire
your doctrine ? Not from the Church, for you have gone out of
it. Trace it up even for a few years, if you can ; much less can
TRACTS FOR THE TIMES.
you trace it up to the Apostles. In truth, your doctrine began
with you, or at least with your immediate teachers : where was it
before ? Was it hidden from the Church, that doctrine which
Christ commanded should be set up on high among the faithful,
like a light within a house ? Impossible : it plainly began with
you : we can put our finger on the date of its birth ; and there-
Jure it is false: for Christ and His Apostles *^ planted'' (1 Cor.
iii.) the true Gospel, according to the will of the Father ;
and he says, ' Every plant, which my heavenly Father hath not
planted, shall be rooted up.' " Such is the argument of the
work from which the following passages are extracted ; which
obviously contain an instructive lesson for this day.
1.
{The Separatists of TertuUian's age urged the words of our Lord, " Seek,
and ye shall find," in proof that they might allowably strike out their own
views (though novel) from the sacred text : he says upon this : — ]
*' Let us grant it has been said to all, ' Seek and ye shall find ;'
yet even as to these very words it is convenient to discuss their
meaning with some guide of interpretation. No divine saying is
so vague and extended, that its mere words are to be adhered to,
and their real drift not determined. Now, in the first place, I
lay down this proposition : that doubtless some one certain faith
was instituted by Christ, which the nations ought by all means
to believe ; and, in seeking to find it, to seek with the purpose of
believing when they had found it. The inquiry after one certain
definite appointment (of God) must surely have an end some
where or other. You are to seek until you find, and believe
n'hen you have found. After this, there is no more to do, but to
keep what you have believed ; this being in fact one part of your
belief, viz. that there is nothing farther to be believed, nor there-
fore to be sought ; inasmuch as you have found and believed
that which was appointed by Him, who does not set you to seek
any thing else but what he lias aj)pointed. I will presently make
W
TRACTS FOR THE TIMES.
good, to the satisfaction of all doubters, that we have that in
our possess^ion which was appointed by Christ. In the mean
time, from confidence in the proof, I anticipate so far as to ad-
monish certain persons that they have nothing to seek beyond
what they have already accepted ; that that is what they were
bound to seek : so that they must not interpret without consi-
deration of the import of the words, * Seek, and ye shall find.*
" But the import of this saying is determined by three particu-
lars ; the matter, the time, the manner : by the matter, that you
should consider what is to be sought ; by the time, when it is to
be sought ; by the manner, how far. Now that is to be sought,
which Christ instituted ; then, of course, when you do not find it,
so long, of course, until you find it. But you have found it,
when you have attained to belief, for you would not have be-
lieved, if you had not found ; as neither would you have sought,
unless that you might find. For where shall inquiry come to an
end ? where faith take her stand ? where discovery gain her dis-
charge ? With Marcion ? nay, Valentinus also sets up ' seek, and
ye shall find.' With Valentinus ? nay, Apelles too will beset me
with the same declaration : and Hebion, and Simon, and all, one
after another, have nothing else but this same text, by which to
insinuate themselves into my approbation, to bind me to their
cause. I shall therefore come to no result, while I meet on every
side, * seek, and ye shall find.*
[To understand the above argument, it must be borne in mind that at bap-
tism the Creed was committed to and accepted by the new Christian. Thus
the fime of belief was a certain definite date, to which Tertullian refers. It
must be observed also, tliat the persons he speaks to were Separatists, who
had been baptized in the Church, not regular hereditary Dissenters.}
2.
" Although we were to be for ever inquiring, yet where
ought we to seek ? Among heretics, where all is extraneous and
adverse to the truth we hold, whom we are forbidden to a])proach ?
What servant expects food from one who is a stranger, not to
TRACTS FOR THE TIMES.
say an enemy to his master ? What soldier looks for presents
and pay from unallied, not to say hostile princes, unless he be a
downright deserter and rebel ? Even she who sought diligently,
sought her piece of money in her own house ; he who asks for
loaves, knocks at a friend's, not a stranger's door ; and the widow
interceded with a hard judge, but not an enemy. Let us then
seek at home, and from those who are our own, and of that which
is our own ; and inquire respecting that only which may be called
in question without injury to the Rule of Faith."
" But the Rule of Faith (that we may now profess what we
mean to defend,) is this : — That there is One only God, and no
other Creator of the world beside, who brought all things out of
nothing by His own Word sent forth before all things : that this
Word, called His Son, appeared in the name of God to the
Patriarchs in different ways ; was always heard in the Prophets ;
and at last conveyed by the Spirit and power of God the Father
into the Virgin Mary, became flesh in her womb, and lived as her
Son Jesus Christ ; afterwards proclaimed a new law, and a new
promise of the kingdom of Heaven, wrought miracles, was cruci-
fied, rose again on the third day, was taken into heaven, and sat
down at the right hand of the Father ; sent the power of the Holy
Spirit in His stead, to guide believers ; will come with glory to
take His saints to the enjoyment of eternal life and His heavenly
promises, and sentence the profane to eternal fire, bringing to
life again good and bad, together with the resurrection of their
flesh. This Rule, instituted, as it shall be proved, by Christ,
has no questions raised about it among us, except such as here-
sies introduce, and such as constitute men heretics . . . . O novice,
it is better to be ignorant, lest you should learn what you ought
not, now that you know what you ought. ' Thy faith,* he
says, * hath made thee whole ;' not a perverse troubling of the
Scriptures. Faith has for its object the Rule. The law of life
is given you ; keep it, and you are made whole : but this cross-
examining of Scripture springs from restlessness ; pursue it, and
it brings, not salvation, but mere credit for cleverness. Let rest-
lessness yield to faith; fame among men to salvation of the
soul."
TRACTS Foil THE TIMES.
[Next, he shows the futility of arguing with men who mutilate and alter the
Scriptures ; but this topic does not so nearly concern us at this day : though we
cannot tell what is coming upon us. He then proceeds as follows, to show that
there is nothing gained in arguing from Scripture, when God has given us so
clear a guide in the Rule of Faith, i. e. the Creed preserved in the Church ; for,
though that Rule is also contained in Scripture, and may be proved from it,
yet heretics will say it cannot ; whereas they cannot deny the Cfeed came from
the Apostles.]
" But for that person, if there be such, for whose sake you
descend to a comparison of Scriptures, to confirm him when in
doubt, will he incline to truth, or rather to heresies ? Influenced
by the very fact, that he sees you have hitherto gained no ground,
and stand even with your adversary in denying this point and
defending that, he will undoubtedly leave this even contest in
still greater uncertainty, not knowing which he is to judge to be
heresy. For surely nothing can hinder them retorting upon us,
if they are minded, the charges we bring against them. Nay,
they must, in self-defence, say that we rather introduce corrup-
tions of Scripture, and false expositions, inasmuch as they claim
truth for themselves. Therefore I do not advise appeal to the
Scriptures : it is a ground in which there can be either no vic-
tory, or a doubtful one, or one as good as doubtful. For although
the comparison of Scripture did not end so as to place either
party on an equality, the order of things requires that this point
should be first advanced, which is now the only question : viz
To whom belongs the faith itself? Whose ane the Scriptures?
By whoTHy and through whom, and when^ and to whom was that
system of instruction committed, by which men are made Christ-
ians ? For there, wherever the truth of Christian instruction and
faith shall be proved to be, there will be the truth of the Scrip-
tures, and of expositions, and of all Christian traditions."
[This ground of the truth is of course the Church. Tertullian does not mean
to decry arguing from Scripture ; he only says, it will not silence a subtle and
perverse disputant; whereas the Rule of Faith mtist silence them, it is so
clear. Again he argues, Were not the Scriptures committed to the Church ?
TRACTS FOR THE TIMES.
therefore the Church is the appointed interpreter of them. Since his time, the
Church has gone wrong ; but what he says is quite true of the primitive
Church. And this is the rule of the Church of England, to interpret Scrip"
ture according to the usage of the first centuries J]
(To he continued.)
Oxford,
The Feast of St, Matthew,
These Tracts are published monthly, and sold at the •price of 2d,
for each sheets or Is, for 50 copies.
LONDON: PRINTED FOR J. G. & F. RIVINGTON,
ST. PAUL'S CHURCH YARD, AND WATERJ.OO PLACE.;
1834.
Gilbert & Rivington, Printers, St. John's Square, London.
(Ad Scholas.) IPrice Id.
TRACTS FOR THE TIMES.
RECORDS OF THE CHURCH.
No. XVIII.
THE HOLY CHURCH THROUGHOUT ALL THE WORLD DOTH
ACKNOWLEDGE THEE.
Tertullian's account of the Rule of Faith.
(Continued.)
4.
[By the " Rule of Faith" is sometimes meant the canon, or document con-
taining the faith, (e. g. Scripture, or ascertained Apostolical tradition,) some-
times the collection of articles of faith, as in a confession, or, (as it is sometimes
called) the Summa Fidei. In the former sense of course the Rule is the autho-
rity, in the latter it is the very doctrine to be proved. Tertullian uses the
word in both senses in this treatise.]
Christ Jesus our Lord — whatever is His nature, (so to express
myself) whatever is that God who is His Father, in whatever way-
He is God and man, whatever His doctrine, whatever His reward,
— certainly declared all this, Himself, during His sojourn on earth,
His present and pre-existent nature. His Father's will which He
was fulfilling. His commands to man ; declared it either openly
to the people, or apart to His disciples, of whom He had especi-
ally selected twelve as His companions, and the destined teachers
of the nations. Accordingly, on His departure to His Father,
after His resurrection. He gave them their commission, (i. e, the
eleven, for one had fallen away,) and bade them. Go teach the
nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost. They then without delay. Apos-
tles as they were called, or Missionaries, chose a twelfth by lot,
according to the direction of the prophetic Psalm ; and, when they
had been visited by the promised Spirit of miracle and tongues,
first preached faith in Jesus Christ, and founded churches through-
Z TRACTS FOR THE TIMES.
out Judea ; next went forward into the wide world, publishing
the same doctrine to the Gentiles, and establishing Churches in
every city. From these in turn the faith has been, and still is,
propagated continually for the creation of new churches, which,
as well as the first founded, are called Apostolic, as being the off-
spring of those which were really such. Every family must be
referred to its first original : therefore these Churches, many
though they be and flourishing, yet are but one, that one ori-
ginal which the Apostles established, and from which they all
spring. So they are all original, and all Apostolic, all being one.
That oneness is evidenced by their loving inter-communion, and
the name of brotherhood, and the interchange of hospitality ; and
these common rights are secured solely by their unanimous tradi-
tion of one and the same sacred covenant. '^^"
From this point, therefore, we begin our plea against all who
preach a new doctrine. If the Lord Jesus Christ sent the
Apostles to preach, it follows that no other preachers are to be
received, but those whom Christ appointed, because " no one
knoweth the Father but the Son, and he to whom the Son hath
revealed Him." And it seems that the Son has revealed Him
to no others than the Apostles, whom He sent to preach that
doctrine, of course, which He revealed to them. But what they
preached, that is, what Christ revealed to them, I shall here also
plead should be proved in no other way, than by means of those
same Churches, which the Apostles themselves founded, by
preaching to them, as well as by word of mouth, as afterwards by
Epistles. If these things are so, it follows immediately that all
doctrine that agrees with those Apostolical Churches, the deposi-
taries and sources of the faith, is to be reckoned for truth, pre-
serving, as they doubtless do, what they received from the Apos-
tles, the Apostles from Christ, Christ from God. But that every
other doctrine is to be presumed false, that savours of contradic-
tion to the truth of the Churches, and of the Apostles, and of
Christ, and of God.
It only remains then to prove, whether this our doctrine, the
rule of which we have given above, is to be considered of
Apostolic tradition ; and from this very fact, whether the rtfet
come not of falsehood. Now our very inter-communion with the
TRACTS FOR THE TIMES. 3
Apostolical Churches, which is matter of fact, is an evidence that
our doctrine does not differ from theirs. This is the witness of
the truth.
[To get rid of the above plain argument, the Separatists used to urge that
the Apostles had a private doctrine over and above that which they taught in
open church ; or again, that they were not fully instructed in Christian truth,
alleging, e. g, St. Peter's error in conduct at Antioch, &c. The following
passage is in answer to the former of these suppositions.]
Sometimes they maintain, not that the Apostles were ignorant
or discordant in their preaching, but with a like wildness, that
they did not reveal all things to all : for that they entrusted some
truths openly to all, but some secretly to a few. Now St. Paul
uses this expression to Timothy : '' O Timothy, keep that which
is committed to thee ;" and again, " keep the good thing com-
mitted to thee." What is ^lis thing committed, so proper to be
assigned to some diiferent doctrine ? Is it of that declaration, of
which he says, " This charge I entrust with thee, son Timothy."
Also of that precept of which he says, " I charge thee before
God, who giveth life to all things, and Jesus Christ, who witness-
ed before Pontius Pilate a good confession, that thou keep the
precept." But what precept, and what charge ? It will be un-
derstood from what is written before and after, that there is not
any thing secretly pointed out by this expression relating to more
abstruse doctrine, but that rather a charge is given concerning, not
admitting any besides that which he had heard from himself, and
I think openly. He says, *' Before many witnesses." Who these
many witnesses were, supposing they do not choose to understand
the Churchy makes no difference ; since nothing can have been
secret that was brought out before many witnesses. As to his ad-
monishing him to " commit these things to faithful men, who are
fit to teach others also ;" this is not to be interpreted as any proof
of some hidden gospel. For when he says " these things," he
says it of those of which he was at present writing ; but con-
cerning hidden things, as concerning things not mentioned, and
but tacitly understood, he would have said iip|^,***th^se^!', ,bj^t
*' those." ,. ■ . . „ .
4 TRACTS FOR THE TIMES.
His direction about committing " to faithful men," did not
imply a secresy, but of course care to choose such men for
the commission as would preach the Gospel with judgment
and discrimination ; not casting pearls to swine, or holy things
to dogs, as the Lord speaks. Our Lord himself spoke forth
openly, without the least hint of any hidden covenant. He
himself had ordered, that if they had heard any thing in dark-
ness and in secret, they should proclaim it in the light, and on
the house-top.
If, then, it is incredible that the Apostles either were ignorant
of the fulness of the Gospel message, or abstained from pub-
lishing it to all in its completeness, let us next see whether,
though the Apostles spoke with plainness and fulness, yet the
Churches, by their own fault, received otherwise than the Apos-
tles declared. You may find all such means of exciting scruples
put forward by heretics. They take hold of the correction of
the Churches by the Apostles : " O foolish Galatians, who
hath bewitched you ?" and " Ye did well, who hath hindered
you ?" and the very beginning, " I wonder that ye are so soon
departed from him, who called you into grace, to another gos-
pel ;" of that too written to the Corinthians, that they were yet
carnal, who ought to be fed with milk, and not yet fit for meat,
as they thought they knew something, when as yet they knew
nothing as it ought to be known. But, surely, the fault found
with the Churches, which is their very objection, is a ground for
believing it was corrected. Besides, let them also recollect those
in whose faith and knowledge and conversation the Apostle re-
joices, and gives thanks to God ; which, be it observed, to this
day share the rights of the one instituted body with those that
were then blamed. However, grant all have erred ; grant even
an Apostle has been so mistaken as to impart his message only
to a few ; grant that the Holy Spirit has not vouchsafed to lead
any Church into the truth, though for this cause sent by Christ,
and for this cause asked of the Father, that He might be a teacher
of the truth ; grant that the steward of God, the vicegerent of
Christ, has neglected his office, suffering the. Churches meanwhile
to understand and to believe otherwise than He himself declared
by the Apostles : — is it likely that so many and so large Churches
15
TRACTS FOR THE TIMES. 5
should have run by mistake into one belief ? Different courses
have different issues : the teaching of the Churches must then have
varied in their form : but what we find the same throughout
many, is not a mistake, but a tradition. Let a man then be
bold, and say, that they erred who first delivered it. But, how-
ever the error arose, I suppose it reigned on as long as heresies
were unknown. Truth awaited her release by some Marcionites
and Valentinians ; meanwhile the Gospel was preached amiss, men
believed amiss, so many thousands were baptized amiss, so many
works of faith were done amiss, so many miracles, so many spiritual
gifts were wrought amiss, so many priesthoods, so many ministries
discharged amiss ; finally, so many martyrdoms crowned amiss.
Or, if not altogether amiss, and in vain, what a thing is it, that the
cause of God should be in progress before it was known of what
God ? — that there should have been Christians before Christ was
found ? — heresy before true doctrine ? Nay, but in all things the
truth precedes the image, the likeness comes after the reality ;
but it is absurd enough to suppose heresy to have come first in
that teaching, even because it is that same teaching which foretold
that there should be heresies. It was written to a Church holding
that doctrine, yea, the doctrine itself writes to its Church : " And
if an angel from heaven preach another Gospel to you, beside
that we have preached, let him be accursed."
6
[He next proceeds to show more fully that Apostolicity is the test of truth.]
But if any heresies dare to place themselves in the Apostolic
age, that they may seem therefore to have been delivered by the
Apostles, because they existed under the Apostles ; we may say.
Let them then show the rise of their churches, let them unroll the
line of their Bishops, so running down by successions from the
beginning, that their first Bishop may have had for his authority
and predecessor some one of the Apostles, or such Apostolic men,
as continued to hold with the Apostles. For in this manner the
Apostolic Churches deduce their lines ; as the Church of the
Smyrnseans produces Polycarp appointed by John ; as that of the
Romans, Clement in like manner ordained by Peter ; and as the
6 TRACTS FOR THE TIMES.
others, in like manner, point to those who were appointed as
Bishops by the Apostles, to deliver down for them the Apostolic
seed. Let the heretics forge any such records. For what is un-
lawful for them after blasphemy ? But though they should have
forged them they will gain nothing. For their doctrine itself
compared with that of the Apostles, will declare by its own
diversity and contrariety, that it has neither any Apostle nor any
Apostolic man for its author : because as the Apostles would not
have taught different things among themselves, so neither would
the Apostolic men have put forth things contradictory to the
Apostles, excepting such men as revolted from the Apostles, and
preached otherwise. This is the challenge they will receive from
those Churches, which though they can show none of the Apostles,
or Apostolic men, for their authority, as being much later, those
even that are rising every day ; yet conspiring in the same faith,
are held no less apostolical on account of their kindred doctrine.
Thus let all heresies, challenged by our Churches to either trial,
prove themselves Apostolic in whatever way they think right.
However they are not so, nor can prove themselves what they
are not, nor are ' they received into peace and communion by
Churches in any sense Apostolical : forasmuch as for the differ-
ence of their faith, they are in no wise Apostolic
Let all heresies, challenged and convicted by us on these terms,
(whether such as are later than, or contemporary with the Apostles,
so that they differ from them ; whether generally or specially
marked by them, so that they have been condemned beforehand
by them,) dare to offer in answer any similar plea against our
system. For. if they deny the truth of it, they ought to convict
it of heresy, by the same method by which themselves are con-
victed ; and to show at the same time where that truth is to be
sought, which is now sufficiently proved not to be with them.
That which we maintain is not later : nay, it is before all others.
. This will be the testimony to the truth, as every where having
the precedence in time. What, in fact, is not condemned, nay,
is defended by the Apostles, this carries proof of its being theirs.
For what they do not condemn, who condemn every alien system,
they show to be their own, and, therefore, even maintain.
Come now, you that wish to turn this restlessness to profit in
TRACTS FOR THE TIMES. 7
the search after salvation ; run over the Apostolic Churches, in
which the very chairs of the Apostles still hold place of honour,
in which the very letters they wrote are recited, echoing the voice,
and imaging the person of each of them. Is Achaia nearest to
you ? You have Corinth. If you are not far from Macedonia,
you have Philippi, you have the Thessalonians. If you can
reach Asia, you have Ephesus. But if you are in the neighbour-
hood of Italy, you have Rome, whence we also draw our own
authority. How happy is that 'Church ! where the Apostles
poured forth their whole doctrine together with their bloocf ;
where Peter is likened in suffering to the Lord ; where Paul is
crowned with an end like the Baptist's ; where the Apostle John,
having been plunged in heated oil and suffered nothing, was
banished to his island. Let us see what this Church has learned,
what she has taught, what tokens she has sent of doctrine to the
African Churches. She knows One God, the Creator of the
universe, and Christ Jesus of the Virgin Mary, the Son of the
Creator, and the resurrection of the flesh : she unites the law and
the prophets with the Evangelical and Apostolical writings, and
thence brings her faith. This she signs with water, clothes with
the Holy Spirit, feeds with the eucharist, encourages by martyr-
dom, and therefore will acknowledge no one who opposes it.
This is the teaching, I say not now which foretold future heresies,
but out of which heresies have arisen, though they ceased to be
scions of it from the time that they opposed it. Even from the
kernel of the mild rich and serviceable olive, a harsh wild olive
springs ; even from the seed of the most delicious and sweetest
fig, a wayward and barren wild fig-tree arises. Thus, also,
heresies are from us, not of us, degenerate from the stock of
truth, and running into weeds of falsehood.
Oxford,
The Feast of St. Luke,
These Tracts are imhlished monthly ^ and sold at the price of 2d,
for each sheets or ^s.for 50 copies,
LONDON : PRINTED tOR J. G. & F. RIVINGTO^,
ST. Paul's church yard, and Waterloo place.
1834.
Gilbert & Rivington, Printers, St. John's Square, London.
^,m.
,v , ^
1^' "^^
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