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find them in different pages of this had been much perplexed and troupamphlet.
bled with a discussion about HighHe says, p. 17,
Church and Low-Church,—which she “I propose to consider what are the could not rightly understand. She legitimate results of that system which asked him, therefore, “Can you tell passes under the name of Anglicanism ; me the difference?” by which term I mean more particularly plied he immediately, -" I shall not that system of religion which is adopted have the slightest difficulty in so doing. by the high-church school in the Estab
The High-Church set the Church lishment. The practical results which I above Christ; and the Low-Church mean to point out are those which affect set Christ above the Church.” the allegiance of Anglicans to the Estab
This is the real distinction between lished Church, and their continuance in it. The difficulties then involved in these
the two parties; and, keeping this results are such as will not be felt to be in remembrance, let us proceed with difficulties by the low-church school.” our quotation,
“ But the Anglican utterly rejects this Certainly not: and we do not much thank Mr. D. for that admission. He definition of the Church that it is visible.”
theory. It enters as an element into his could not well avoid it. And we have little reason to thank him, when we
And he adds, in the same page, consider its connexion with what im " The Anglican ... considers the whole mediately follows,– to which we must Church Catholic to consist of the Roman advert hereafter. He adus, p. 18, communion, the Greek communion, and “ The difficulties however of which I
the Anglican communion (including of have to speak, are those alone which
course the American.)" beset the high-church party in maintain This, then, it seems, is the first and ing their principles, and yet continuing main principle of Anglicanism: that in their allegiance to the Established
The Church is visible, (and, thereChurch. This must be specially borne
fore visible union with it is essential,) in mind as the ground of the following
and that the Roman communion is a argument. The first difficulty I will mention is that which has reference to
main branch of it. If this be granted
if this be assumed as a first principle " I. The UNITY OF THE CHURCH.”
we think the question is settled. We This brings Mr. D. at once to the do not see how the conclusion can be Tractarian notion of the Church. He avoided, that the separation of the says, very truly, p. 19,
“Anglican” communion from the Ro“ This is a difficulty which does not
a deplorable schism;" and oppress low.churchmen, because they that it is the duty of all who admit resolve the doctrine into that invisible this principle, to join the Church of bond, which, as they say, unites together Rome without delay. They have all real Christians of whatever denoini- already given up the only principle on nation. They do not believe the Church
which separation from it can be justito be a visible body."
fied. Writing, therefore, (as Mr. D. Certainly they do not believe the professedly does) to those who fully Church to be a visible body. We admit his premises, we think that he might object to the use of the terms proves them, most triumphantly, to be high-church and low-church,—which in a position altogether untenable and Mr. D. uses, adroitly enough, to serve indefensible : and—if they cannot his own purpose. But we know what logically refute his argument-moral he means; and we will dispose, both honesty requires, that they should of these terms, and of the exception come practically to the same concluwhich might be taken against them, sion with him. by simply relating an anecdote.
Mr. D. next adverts (under head II. A lady, whose heart was right with p. 38,) to “the doctrine of SACRAMENGod, but who had not much head for TAL GRACE :" which, we presume, controversies, and the distinctions in must be considered as the second great yolved in controversial terms, once principle. And, after observing that, complained to a clergyman, that she “ To deny baptismal regeneration, or
the real presence, is in the belief of “ Anglicans” are aggrieved by the the Anglican, a fatal heresy,” he says, recent decision in the Gorham case : p. 41,
but that they are much more ag“ Now I may assume, that the Angli grieved by that exercise of Royal can believes, substantially, the following Authority which was manifested in doctrine.
the act of pronouncing a judgement “1. That the very Body and Blood of in such a case at all. And, if so, it our Lord are in no merely figurative is evidently impossible that they can, sense, but really and substantially pre
with good conscience, remain in the sent, not merely to the heart and soul of
Church of England. They have, in the believer, but, under the form of bread and wine' upon the altar.
regard to her Supremacy “ in all * 2. That in this sacrament, the priest
spiritual or ecclesiastical things or really offers in commemoration the true
causes” (see the thirty-sixth canon) and proper sacrifice of that very Body,
renounced their allegiance to their which once for all was offered on the Queen, and they ought to withdraw Cross, and that in this sacrament is from a Church which requires them, transacted the perpetuation of that one not only to subscribe to, but openly to Sacrifice once oftered, which is pro maintain, “ to the uttermost of their pitiatory for the sins of the whole world. wit, knowledge, and learning, purely " This I suppose is also, in substance,
and sincerely, without any colour or the belief of the Catholic, and however
dissimulation,” the doctrine of the others inay doubt of, or deny the truth of this doctrine, no one can question its
Royal Supremacy, (compare the thirimmense and overwhelming importance,
ty-sixth canon with the first.)
But let us come to still more imif true." Many would have thought that, by under his first four heads, to shew,
portant matters. After saying enough, this time, Mr. Dodsworth must have that the whole of the Anglican party known what is the belief of the Ca
are in a false and dishonest position, tholic;" but perhaps those spiritual Mr. Dodsworth comes at last to that masters, to whose despotism he has point, with which, we think, in cointhought fit to subject himself, may
mon honesty, he ought to have bedeem it expedient to keep him for a time in the dark. He may be a more
gun,- that is to say, to the “ Thirty
nine Articles.” On this liead he useful tool in their hands, before he really knows --- while he only sup
says, p. 70,
“ V.- PASSAGES IN THE THIRTY-NINE poses — what is the doctrine of that
ARTICLES. apostate Church which he has joined. “ For some time I have had misgivings But, be this as it may, the doctrine about some passages in the thirty-nine (which he assumes that the “Anglican" Articles. But my misgivings have been believes) is, it is evident, so essen suspended rather than laid asleep by such tially the same with the Popish doc
considerations as these; that the Articles trine, that Mr. D. may well appeal to
were intended to be articles of compre. those who have gone so far, that it is
hension; that they have in fact been subvery inconsistent and inconsequential
scribed by Catholic-minded men; and
that on the whole they admit of a Catholic in them, not to go one step farther;
sense as much as of a Protestant sense. that is to say, by leaving a Protestant
“ I now feel, on further consideration, Church and joining that of Rome. the untenableness of these reasons, chiefly This conclusion is further enforced by
on grounds which recent events have led the remarks which Mr. D. makes
me to examine; First, that it is an imupon
piety to allow of comprehension on such " III.-The actual State Of THE subjects as some of those on which the Existing ESTABLISTI ED CHURCH,"p.49,
Ar:icles treat. It is in fact to make "open and
questions of distinct dogmas of the
Church. And next that some of the Ar“ IV.-.... the interference of the
ticles do not admit of a Catholic sense. Civil POWER IN MATTERS OF A PURELY
And further that it is no real reason for SPIRITUAL NATURE," p. 53.
subscribing ihem, to say that there are From what is said under this latter (thers which equally condemna protestant head, it appears, not · merely that subscription. This may be a good argu.
ment ad hominem but not ad conscien. But the truth is, that, as soon as we tiam."
come to the Thirty-nine Articles, we And he then proceeds to make parti- discover, but too plainly, the utter discular remarks on Articles VI., XI.,
honesty of the whole party. They XIII., XIX., XXI., XXII., XXV., XXVIII.,
dishonestly and wickedly keep the XXIX., XXXI., Xxxv., and xxxvIII. (Mr. Articles out of sight as long as they D. evidently means xxxvII.; for he can: they thrust them into the backsays, it “ treats on the subject of the ground: for they know and feel that royal supremacy, and spiritual juris- those Articles, — many of them exdiction;" but both in the “Contents,' pressly, and all of them taken as a and in the body of the pamphlet, it
whole and as a system, -are directly is wrongly numbered).
against them. And when they are This part of the pamphlet more forced at length to take some notice especially must be looked at in its of them, it is in the spirit of the infatwofold aspect: we cannot be content mous Tract, No. XC.,
-even when to deal with it, as we well might with they do not go to the full length of most of the preceding portion, merely that shameful and shameless producin reference to those to whom it is tion. Mr. Dodsworth is evidently primarily addressed; we should, in so disposed to admit and use the princidoing, be guilty of compromising the ples of that Tract as far as he can,cause of Divine Truth. Much of what though he is sometimes compelled to precedes is, as we have said, in its allow that it is unsatisfactory; for he bearing upon Tractarians, weighty and quotes it again and again, applauds its powerful :it demolishes their position: ingenuity (p. 86), and never once conand, as so doing, we might fairly com
demns its Jesuitism : nay, he says, in mend it to the serious consideration regard to one of the grossest instances of the reader, and approve it, as of its dishonesty (its remarks on the clearly setting forth the only legiti- condemnation of Transubstantiation, mate result of the premises which it in Art. xxvi11.) ;– assumes. But we cannot, in any res
" And I suppose Anglicans generally pect or measure, concede the meed of reconcile their subscription to this Artipraise to that part of the pamphlet cle by adopting substantially this interwhich relates to the Articles. With pretation of it.” (p. 81.) reference to what seems to be the main object of the writer, that which So that, on the testimony of Mr. D. might have been,-that which ought himself
, the principle of a non-natuto have been the most forcible portion ral interpretation of the Articles is of his work, is in fact the feeblest : commonly adopted by Tractarians, as and the reason is, that, in regard to the only way of reconciling their conEvangelical Truth, and to the ques
sciences to subscription! What are tions at issue between the “ Anglican" we, then, to think of their consciences?" party and the faithful portion of the And what, then, is the conclusion to Church of England, it is the most
which all this brings us, but simply dishonest and Jesuitical. There is that with which we set out? The indeed, even in this part of the pam
whole of this pamphlet proves that phlet, enough to shew, that-much the Tractarians (or Anglicans") are as he and they are disposed, and long not of the Church of England, though. as he and they have been accustomed for their own convenience, or for the to wrest, and pervert, and explain purposes of their true and proper moaway “the plain and full meaning,
ther, the Church of Rome, they may the literal and grammatical sense” of for a time continue in it
. Mr. D. the Articles, still there is abundance conclusively proves, that—in common to which no “ Anglican" can pretend honesty and consistency--they ought honestly to subscribe :-"son of the to leave it, and to join the Church of Articles do not admit of a Catholic Rome: for to that apostate Church sense:"- no, not even when the non
their admitted and avowed principles natural method of interpretation has inevitably lead them. Their first been tried to the uttermost!!
• See Tit. i. 15.
principles are not those of the Church rector, Mr. Goodall, and an intelligent of England, but those of the Church Inquirer; and the tone and manner of Rome.
will remind some of our readers of Here we must pause for the present: the conversations between Mr. Lovebut we hope to resume our considera- good and Thomas Newman; though tion of this pamphlet, and to make
Mr. Stannard is never led away by some further remarks upon it in ano- that unhappy love of the humorous, ther aspect;, that is to say, in its which enlivens, but detracts from the reference to Evangelical Truth, and general wisdom of Rowland Hill's those who maintain it;- on which it « Village Dialogues.” makes, by the way, many unfair as- To take an example from the fourth saults, which we cannot, and must chapter, where the subject is that not, pass by unnoticed, or unrebuked. answer in our Catechism, which says
that “the body and blood of Christ are
verily and indeed taken and received CONVERSATIONS ON THE SACRAMENT by the faithful in the Lord's Supper."
Mr. Goodall observes, upon these Of The Lord's SUPPER; intended to show the Nature and Object of ward, in times past, as a stumbling
words, that "they have been put forthat Ordinance; the Benefits pro- block in many a weak brother's way; posed by it; and the Qualifications and are now again perverted by some,
even ministers of our Church, to the requisite, in those who desire to be partakers of those benefits. By ask the Inquirer, what he understood
same purpose;" and he proceeds to Christopher Standard, B.D., late our Lord to mean, in John vi., by Fellow of St. John's College, Cam- eating His flesh, and drinking His bridge. pp. 296. Longmans.
blood ? (p. 54.) To this question, the
Inquirer answers :We cannot sit down to review this ex
“I understand that by the words, flesh cellent treatise, without taking blame
and blood, as there used, our blessed Lord to ourselves for not having done our
intended to express whatever he did, or part to make the christian public suffered in the body (prepared for Him as earlier aware of its merits. Every Mediator) for our redemption and salvaone knows that treatises, tracts, ser- tion; and that by eating and drinking mons, and polemical discussions, on He meant a hearty receiving of Him, the holy communion of the Lord's and reliance upon Him as the author of Supper, are abundant enough. They eternal salvation to all them that obey
Him. are so numerous, that a decided
“ Mr. G.-For what reason, do you ference of any one, to all others, may be no more than a proof that the judge in such terms as these ?
suppose, did our Lord express himself has but a very limited acquaintance
“1.-In order most strongly to imwith the fruits of the labour of many
press on the minds of His hearers the wise and highly-gifted servants of the necessity of depending on Him alone for Lord, who have cultivated this por- eternal life, shewing them, that as the tion of sacred literature. If it be so, natural life is supported by food of God's the present reviewer must confess appointment, so the life of the soul is himself unacquainted with any other maintained by that Saviour whom He treatise on the Lord's Supper, in had given,--the true bread from heawhich the subjects considered cor- ven ;' and that as we must eat and digest respond so fitly and so fully with the our food, in order that our bodies may be topics suggested by our liturgy and nourished and kept alive, so we must catechism. And the manner in which
come unto Jesus Christ ; must receive, they are treated is simple, clear, believe in, and rely on liim for “the saving
of the soul.' grounded on Scripture, and eluci
“Mr. G.-I think that your view of dated by quotations from some of this matter is correct; and that you are our soundest divines.
also perfectly right as to the obligation The instruction is conveyed in dia- and indispensable necessity that is upon logues between a good Nathanael, his us to receive Jesus Christ as our Saviour.
As such, we inust receive Him in all His in the Supper is faith. Therefore (as offices. Every act and word of His is of in the twenty-ninth article),' the wicked, importance to us, - His teaching, His and such as be void of a lively fuith, exhortation, and His example; but, above although they do carnally and visibly all, His death: and this it is which we press, with their teeth, the sacrament of are especially directed to remember in the body and blood of Christ. yet in no the Lord's Supper. The importance of wise are they partakers of Christ.' It is the death of Christ (the immediate cause with a direct view to this important truth of which was a separation of the blood that every part of our communion serfrom the body) is very strikingly shewn vice is constructed. First, we are exby Bis appointing the bread and wine to horted to observe, that the benefit afforded be taken separately, with an express by the Lord's Supper is great, if, with command respecting each. ... These
a true penitent heart and lively faith, we were the significant emblems which our receive that holy sacrament; for then we Lord appointed to be employed for keep- spiritually eat the flesh of Christ, and drink ing up the remembrance of His decease, His blood; then we dwell in Christ and which He speaks of as already accom
Christ in us;
we are one with Christ, plished ; it being His determinate coun. and Christ with us.' Afterwards we are sel' soon to finish the work which the Fa- taught to pray that our 'gracious Lord' ther gave Him to do. And I would here would 'grant us so to eat the flesh of His observe, that the injunction, 'do this,' dear Son, Jesus Christ, and to drink His appears from St. Paul's words, “Ye do blood' (so, i.t., to d., it with a true penishew the Lord's death till He come,' to tent heart and lively faith), 'that our have laid an obligation not only upon sinful bodies may be made clean by his the Apostles, during their lives, to shew body, and our souls washed through his the Lord's death, by partaking of the most precious blood, and that we may emblems of His body and blood, then evermore dwell in Him and He in us;' actually broken, and shed for them; but or, in other words, that our sinful deeds, to be equally binding on all, both then done in the body, may be expiated by the and in the ages to come, who should be. sufferings and death of God's . dear Son, lieve on Him, through their word; and Jesus Christ;' and that we being cleansed moreover, that the grand and chief de- (by Him) from ail filthiness of the flesh sign of the Lord's Supper is, so to bring and spirit,' may have a constant depento the devout remembrance of His disci.
dence upon Him for life, which is our ples, the exceeding great love of their dwelling in Him; and that He may Master and only Saviour thus dying for bestow a constant influence of His quickthem,' as to strengthen and confirm their ening spirit, which is His dwelling in us. faith in Him, 'in whom we have redemp
To think and to believe are tion through His blood, and for whose
as really acts of the mind, as to eat and sake alone, pardon of sin, increase of to drink are acts of the body; and what grace, and all the mercies and blessings is done by the mind is as truly done as of the new covenant are poured forth what is done by the body. The body upon us.
In the answer of the and blood of Christ, therefore (i.e., a Catechism, we are told, that true be- leart-cheering and invigorating sense of lievers, receiving in this hoiy ordinance the benefits which Christ purchased for us, the emblems of Christ's body and blood, in the body of his flesh, through death), according to their Lord's command, and are as truly, as verily and indeed rethus openly expressing their thankful ceived' by faith, as bread and wine are aeceptance of the benefits thereby held by the mouth. In every part of our furth to them, do actually experience the beautiful service, the grand stress is laid reality which by faith they seek : the like
upon faith."-Ch. iv. pp. 54–65. blessings to those which Paul desired for
This exposition of our Church's his Ephesian brethren, when he prayed doctrine is followed by an account of the Father that he would grant them to the doctrine of transubstantiation, as be strengthened with might by His spi
stated in the official documents of the rit in the inner man;' and that Christ Papal church, and of the ground almight dwell in their hearts by faith. leged for it from the Scriptures by the Agreeably to this view of the matter, our twenty-eighth article declares, that the Romanists. The insufficiency of that body of Christ is given, taken, and eaten, ground is shewn by a comparison of in the Supper, only after a heavenly and Scripture with Scripture; and some spiritual manner : and the mean whereby
of the monstrous results which avowthe body of Christ is received and eaten edly follow from the doctrine of tran.