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course, imagine, that the point has been settled many years ago. If, however, it could still be shown that the claims of two denominations were perfectly equal, we cannot understand why the mere fact of one denomination being the state religion, can give it a right to call on the other to join it. So far from being unquestionable, we are constrained not only to question the claim, but to say, cæteris paribus, its being connected with the State is the very reason why the other denomination should not be united to it.

Again our author says,

"If the successors of Howe and Owen among ourselves, could demonstrate that a church not governed by bishops, neither using liturgical worship, were most favourable, both in principle and actual success, to the salvation of its members; it would then be time to fashion the national establishment entirely after such a model, since the question which now shatters the Christianity of our country into fragments, would be finally set at rest."--p. 9.

We sincerely hope that time will never come. It is, indeed, the principal error of the esteemed author, and it affects the whole volume, in a greater or less degree, to consider it lawful for the State to pronounce a certain modification of Christianity, the national religion. The successors of the good men above named, even though they could demonstrate that the order of their churches was more favourable to spiritual religion than Diocesan Episcopacy, they would be the first to protest against their denomination being made, by State authority, the national religion. We apprehend the gravamen of the question, is not whether Diocesan Episcopacy or Congregationalism be most favourable to personal religion; but, is it lawful, is it politic, is it scriptural, to

make even the purest system, framed on the model of the New Testament, the religion of the country, by Act of Parliament. We say, No; for cherishing the sentiments that we do, respecting the nature of Christ's kingdom, we believe that any denomination which became incorporated with the State, even though it had no Diocesan Bishops, or liturgical worship, would be under an influence and authority, never provided for in the laws of Christ's kingdom.*

Our author divides the members' of the Establishment into Nominalists and Realists. He divides the Dissenters into the same classes, and his object is the conversion of the Nominalists, and. the union of the Realists, or pious Dissenters, into the Church of England. He describes the Nominalists, or irreligious characters of his own church, in correct colours, as being the "internal enemies;" as "the dry rot is to the timber in the roof of a cathedral, a silent, progressive, and unseen mischief; but which may suddenly discover itself, during the concussion of the next storm." He says truly,

tion, are perpetually heard the strongest "Yet from these victims of self-decepexpressions of attachment to the church,

* On the question of efficiency, we would respectfully recommend to the notice of the author, the second edition of a volume lately published, entitled, "Ballantine's Comparison of Established and Dissenting Churches." It contains a plain and powerful statement of the advantages of free, voluntary Churches; to the Northern Establishment, and though it has a particular reference yet its principles and illustrations apply also to this part of the empire. Mr. R. has, no doubt, seen "Herne's Reasons for Secession from the Church of England." It is a most admirable work, and we should hope most convincing to serious clergymen.

and of irritation and disgust towards Dissenters; as well as declamation still more caustic, against such of their own brethren, as are not merely churchmen, but practical believers in Jesus Christ; who keep aloof from a world where they may have been already wounded, and now avoid, lest they should again fall, and fall to rise no more."--p. 40.

The Nominalists among Dissenters, he properly rejects, as not likely to add to the beauty or strength of his church; but of the pious Dissenters he says,

"There are, among the various branches of the British Reformation, many dissentients who are divided from us, on genuine pleas of conscience--men, who in the language which should repress the incursion of levity, 'love the Lord Jesus Christ in sincerity.' Among these we may well aspire to extend the borders of the national establishment. They are already our friends. Oh, how much more consistent and steadfast than the nominalists of a church who speak of them only in disdain, and in the angry language of intolerance! I refer to men who have caught the mantle of the Henry's, of Howe and Flavel, of Charnock and Owen; who are the salt of the earth, and the light of the world, in common with Episcopalians of their own character; and are living members of the communion of saints, as gathered within the invisible church, without any distinction, except that of repentance towards God, and of faith in our Lord Jesus Christ."--pp. 41, 42.

In defending his church, the writer deprecates the mode adopted by one of his brethren, and describes a state of things which is by no means a fancy picture.

"The only effective defence of our Establishment, must be precisely the reverse of what is usually offered by its partisans; as, for instance, when they answer an accuser by recrimination, and when they resent imputations of imperfections as insolent. It is a mode of warfare in which the church will inevitably lose ground. Its true way to victory is concession without meanness; not an abject appeal to an enemy's candour or transient feelings of compassion, but to the undisputed principles of right. Peace may thence result, although on

the basis of reciprocity; each party must sacrifice something; and both parties should be able to compute their gains.

"In the place, however, of such a treaty, our rash apologists resort to powerless and suicidal methods of safety. A favourite procedure, for example, is to pronounce from the pulpit and the press high eulogies on a Liturgy called incomparable by many who never read a word in any other ritual, and, of course, are guilty of a practical fraud. Another is, to allege the superiority of our church over every communion of the Protestant earth; notwithstanding the asserter of such claim may be totally ignorant of the Scandinavian churches, or cannot tell whether those of Hungary and France are governed by Bishops or Presbyters, or use liturgical worship. Which of our apologists ever saw a Prussian Prayerbook, or knows more of the religion of Protestant Europe, than from the desultory notices of some recent traveller?" --pp. 58, 59.

The reproof that follows, is justly merited by some of the Evangelical clergy, who should have found out, by this time, that their high churchmanship does not raise them in the estimation of their own people; and it cannot be expected that Dissenters can think very favourably of their sincerity or piety, by hearing arrogant assumptions from men who profess to have learnt in the school of Christ.

"I cannot pass from this portion of our subject, without an expression of surprise at the delusion practised upon themselves --it is allowed, unconsciously, by such of the religious clergy as suppose that they disarm the nominalists of their own church, by pursuing the course now censured. They think that bad men will be soothed into a compliance with their principles, by sermons and pamphlets coincident with the high-church scheme. But, no--the subject of their well-intended blandishment is too shrewd and cautious, too suspicious of the quarter whence the eulogy trickles, to be lulled by its gentle murmurs. The men of this world are never off their guard; or, if surprised for a moment, regain their posts with an energy and self-possession which sufficiently indicate their habitual watchfulness, and impatience of being taken unawares."--p. 60.

Our author proceeds at considerable length to discuss the secularities of his church. He justly exposes many of the present practices, respecting patronage, pluralities, and the inequalities of income among the clergy. He considers the property of the church, as entirely under the controul of Parliament; but at the same time, as a fund to be devoted to the support of religion, and that the State may alter the distribution of the property, so as to promote that object more effectually, always securing the interests of the present possessors. He views the bearing which this state of things has upon the spiritual interests of the church. His observations, respecting the immense wealth of some of the

clergy, and the deep poverty of others, are justly severe. He thus replies to the defence of a certain Irish bishop, when taunted by a lay Lord ou this subject-a defence, by the way, not confined to the

other side of the channel.

66.

Apologists for these things make their own cause more desperate, by pleading for the retention of sinecures and pluralities, as so many prizes held out to clerical competitors. Are such defenders conscious of the degradation to which they reduce the church-making it a bubble company; and inviting men to take shares in it, as they might do in a canal or railway. In each case, the motive is precisely the same,-money; and the arrangements are managed in a man

ner worthy of a principle so stimulating. Shares are at a premium, or otherwise, as the shareholder's party may possess or lose influence."—p. 92.

The ninth chapter is headed by a paragraph from Baxter, which well introduces our author's strictures on the Baptismal, Burial, and Eucharistic services of his church. We have only room for his observations on the unscriptural nature of some parts of the Burial Service.

"If one of my parishioners should be killed this evening in a drunken quarrel, I shall be compelled, in a few days, ver

bally, to include my own gratitude to God with that of the drunkard's family and hearty thanks, for that it hath pleased friends, in these words:- We give thee thee to deliver this our brother out of the miseries of this sinful world; beseeching thee that it may please thee, &c.' But in point of fact, I am astounded at the terrible reality that the man was cut off, in a moment, in the very act of sin; that he was hurried away from the miseries and guilt of a wicked life, into miseries possibility of repentance: and I found, on yet greater; that he died without the such death, a prayer, that God would complete the number of his elect.

"Divines write remonstrances against Antinomianism, and what they call the dangerous doctrine of justification by faith; but our perils are nearer home. In proportion as a ritual makes no distinction between the sound and the unsound members of a church, do bad men 131. presume upon their safety."-pp. 129—

This is, alas, too true! but the question forces itself on our minds, tious clergymen to read the whole How is it possible for conscienservice, over those who died without any change of character, and which fact is well known to them?

The Liturgy next comes under review. The deterioration in that ritual of service of the English church, is attributed to the period after the Restoration. Worldly and ambitious priests, who hated spiritual religion, were the agents employed to injure the Prayer Book, and to exclude the Puritans from the church. A very consistent employment truly! The writer enters into detail, and exposes the deficiencies in the three Creeds in a fearless manner. How startling the commencement!

"In referring to the first of these symbols, I utter a long-suppressed astonishment, that this indefinite, deficient, could ever have been palmed upon the and ill-assorted compend of the Gospel universal church, under the abused name of the Apostles' Creed."-." It maintains a deep and dead silence on the two grand

"To

fundamental doctrines of Revelation-Original Sin and the Atonement." the former of these, no one can contend that it contains the shadow of an allusion. To the latter it may probably be pleaded

that a reference is made by the mention of the passion and death of Christ.

"If we advance to the Athanasian Creed, we still find nothing at all refer able to the same great and most essential doctrine, except the brief and indefinite, and, as it would seem, accidental assertion, who suffered for our salvation.

"The Nicene fathers furnish nothing more than was crucified also for us, and, in their third division, they acknowledge one baptism for the remission of sins; again, disjoining pardon from the death of Christ, and imputing it vaguely to the initiatory ordinance of his church.

"So that we have three Creeds, containing nothing whatever on original sin, the existence and effects of which are the cause why any atonement is needed; and, with regard to the atonement itself, furnishing only a few desultory assertions, with no distinct application; and, in two of the examples, formally separating the forgiveness of sin from the only source of pardon."―pp. 158-160.

We must refer to the volume itself for illustrations, and the writer's proposed amendments. We were previously acquainted with the defects of the Creeds in question, but he has furnished us with additional matter for thankfulness to God, that we are not compelled, before we are allowed to exercise our ministry, to give our assent and consent, ex animo, to such productions. After reading his observations, we seem to breathe more freely, and feel constrained to be grateful for the Christian liberty which we enjoy.

We most cordially agree with the writer, in the following passages; and if a reform could really be effected in his church, on the principle laid down in them, we should most unfeignedly rejoice.

"The genuine regulations of the Christian church are to be found in the Apostolical Epistles; and as illustrated by the conduct of the Apostles themselves, in the Acts drawn up by one of their own number. The modern pleader for the usages of antiquity, will there discover something more ancient than the councils of what is so unaccountably called the Primitive Church--a phrase which is suffered to expand itself over the first three or four --for the number is not of the least im

portance-centuries, during which the ecclesiastical system might have been much more accurately designated, had it been called the secondary or tertiary church.

"Primitive Christianity discovers its character only in the Scriptures of the New Testament: for no sooner do we sink into the writings of what are called the Apostolical Fathers, than we begin to feel the poverty of uninspired theology, and the early efforts of the secondary church to gain an undue and worldly authority." Again," We feel at this hour the deadening effect of our ancestors having degraded themselves into servile copyists, in a thousand cases where they should have traced back the steps of a wandering hierarchy to the fountain-head; to the Code emphatically called the Canonical Scriptures. It is not too late to do this even now; though amidst the noisy and bitter derision of men, who in all religious arrangements, are jealous of coming within the sensible influence of the Bible."-pp. 184--186.

In the fourteenth chapter, there is a Review of the 39 Articles. He proposes various alterations— the rescinding of some, the abbreviation of others, and the incorporation of a third class with other parts of the Liturgy or Articles. We have no room for extracts, or we should gladly have given his remarks on the 17th and 19th Articles.

His estimation of the Book of Homilies is very low. He points out discrepancies, and concludes with the following pithy question:

full assent and consent to the Homilies; "The question is, Do the clergy give their and, if not, what do they give? It is too serious an enquiry to be resolved by a loose and equivocal reply."-- p. 207.

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Our author, in depreciating the sectarian spirit of some parts of the Liturgy, and the priestly claims of rible work of their strongest bulsome high churchmen, makes terwark Apostolic succession. We could desire no better arguments to overturn that unproved, uncertain, unintelligible, and unfortunate claim of the endowed church, than the opinions of the

early reformers, given at considerable length in the volume before

us.

We have not mentioned the remedies, which the writer supposes will strengthen and adorn his church, if only applied. These we shall notice in the next Review, and take that opportunity of stating our opinions on the subject of Church Reform, as proposed by our author. In the mean time, we would say, that the volume is well deserving the attention of those who feel interested in the present question.

An Examination of Scripture Difficulties, elucidating nearly 700 Passages in the Old and New Testaments, designed for the use of general Readers, by William Carpenter. Wightman and Cramp, 10s. boards.

The very title-page of this volume will make some of our more humble and pious readers start. We hear them exclaim "Seven hundred difficulties in the Bible! Really this is a very formidable business, and requires a little examination! Can there be such a host of hard and difficult sayings? We certainly had met with a few that had puzzled our unlearned heads occasionally: but then we were accustomed to console ourselves with the idea that these difficult places neither deprived us of any one consolatory doctrine, nor sullied the brightness of the holy text, nor prevented our understanding the will of God for our salvation. But really when you tell us there are seven hundred difficulties in the Bible, we are perplexed, and scarcely know what to think-whether we shall trust the matter to the judgment of our critics, or follow our own common sense, and believe that the Bible, after all, is a very plain and very intelligible volume, in spite of your seven hundred

difficulties.' Now if such is the alarm excited in any pious mind by the first announcement of Mr. Carpenter's work, we shall be able, in a few words, we trust, to set all right. The plain statement of the case is this-the real difficulties of scripture are very few-the artificial and accidental ones form by far the most numerous class.

Critics have made some, others exist only in a defective translation, and some are the inevitable accidents of transcription and of time, carrying in their very face the mark of their origin. Now though it is perfectly true, in one sense, all these come under the denomination of difficulties—or, more properly, present obscure passages, demanding an exercise of learning and critical skill to set them right, yet the unlearned reader is not to suppose that they are in any degree difficulties in reference to the admission of the genuineness and authenticity of the sacred volume. They are not difficulties in the way of a believer, they are only difficulties in the way of the critic. The plain Christian, therefore, may, without any risk of believing a fable, leave all these difficulties, if he is so inclined, to the adjustment of the competent and the interested parties. Let him feel satisfied and confident in the judgment of the most judicious and learned menthat after all the difficulties are summed up, and the utmost weight allowed to them, that can be reasonably demanded, they leave the inspiration of the sacred volume perfectly sound and immaculate. As to those readers who have a taste for difficulties-who like to untie knots, and thread the labyrinths of learned questions-or whose profession requires of them a minute and critical acquaintance with the word of God, we have no doubt such will avail themselves

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