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PRINCIPLES OF CHURCH REFORM ILLUSTRATED.

to the Book of Common Prayer can be relaxed, and room thereby allowed for the operation of this principle, as well as for an adjustment of those difficulties which at present beset us. First, then, I submit this as a principle also, that our Book of Common Prayer having been prepared by our Reformers, they did then gather out of the past, that is antiquity, all that was accounted worthy to be introduced into it. Accordingly to us, the Book of Common Prayer is the grand line of demarcation, our grand bulwark and wall of defence against all the forms of prayer, liturgies, and services, that preceded it, and thus therefore we are protected from the superstitions of the past, or any threatened revival of them.

Secondly, I submit as another principle, that, with a relaxed subscription to it, this book of prayer should be the only form admissible in the public services of the Sabbath, and other holidays appointed by the Church for the general use of the people.

Thirdly, that on other occasions than the public services of the Sabbath-day and holidays, the ministry may be allowed to use extempore prayer with and for the people, but that they use no written form, unless it be one strictly and faithfully of their own preparing, or any compilation from the Book of Common Prayer; so that in the matter of forms every man be strictly tied up to those of the Book of Common Prayer, or of his own bona fide preparing.

Fourthly, that a relaxation of subscription to the Prayer-Book be allowed, upon the principle that nothing whatsoever be introduced there, but what is in strict conformity in point of doctrine with the Thirty-nine Articles; and that no additional form, rite, ceremony, observance, practice, or custom be allowed beyond what is already contained therein.

By thus restricting the ministry to the use of no other form than that of the Book of Common Prayer, or one of each man's own bona fide preparing, we guard against the revival of any antiquated forms, or the possibility of any modern one growing up

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and superseding the authorized one; and, by requiring the man to pledge himself to pray in agreement with the doctrines taught in the Book of Articles of Religion, we take care that his prayer shall be, in spirit and in truth, in agreement with the truth he is bound to preach. Upon these principles the form of subscription might be amended thus:

"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 he himself will for the most part use the form in the said book prescribed, in public prayer, and administration of the sacraments, on Sundays and other holidays appointed by the Church; and that in any prayer he may use, adapted to any special occasion that may arise, or in any variation he may make in the form prescribed, nothing shall be said or done contrary to the Book of Articles of Religion; nor will he at any time use any other form, either ancient or modern, except some form wholly and bona fide prepared by himself, and that in agreement with the Book of Articles of Religion."

If, indeed, it be feared and alleged by some, as doubtless it will be, that by relaxing subscription to the Prayer Book, we peril the safety of those precious scriptural truths held and taught by the Church, I entreat them to consider the following argument in confutation of their fears. The last century has taught us that it was very easy for men to reconcile the doctrines of semi-Arianism, if not Arianism itself, with their subscription; and the present century shews us that it is no less so for others to hold semi-Popery, if not Popery itself, while they subscribe Articles condemnatory of them. Now why is this? Because that is felt which the Archbishop allows, that "a rigid conformity" to everything in the Prayer-Book was never intended. And yet the very same subscription is required both for Articles and PrayerBook. What, then, is the consequence? The subscription being weakened in some things, externals only, and nonessentials it may be,-but still the subscription being weakened with ser

pect to them, it becomes not very difficult to weaken it still further in the matter of doctrines also. At the same time the Articles have been felt to be a difficulty hard to be got over. They are most plain and faithful expositions of gospel truth. In them the essen

tial doctrines of salvation are manifestly set forth. To escape them has been found impossible. To evade them has been attempted in Tract 90. Now all this testifies to their excellency, to their fitness for the purpose for which they were designed. They need no new test to support them, they require no help but their own grammatical sense to make them intelligible. By relaxing subscription to the Prayer-Book, but leaving it intact respecting the Articles, we do thereby strengthen and give force to them. We place them in a more prominent position. We separate between essentials and non-essentials, and we do thereby attribute to them that higher influence which doctrines ever have over forms. Instead, then, of perilling gospel truth by relaxing subscription to the Prayer-Book, we do the more effectually conserve it, and place it in that high and commanding position which the truths of the Gcspel ought ever to maintain.

It remains but to show how, practically, such a relaxation would be productive of very great benefit to the Church. In the very first place, we see that all occasion for a rigid conformity to the rubric is at once removed, the consciences of those who suppose themselves bound to enforce and use it are relieved, and the effect of usage and practice in congregations allowed its due right. In fact, here at once, by removing the cause of the late disputes, we remove the disputes themselves. But, further than this, we give room for the exercise of talents in the clergy, which hitherto have been left inoperative in our system, though it is proved to be highly effective in others; that is, we draw forth the powers of the ministry in prayer, as well as in preaching. Many a man has the gift of praying extempore, as well as preaching in the same most effective manner, but only needs the occasion to exercise

it, which this plan would afford him. Again, every minister must be sensible that there are a vast number of times, and seasons, circumstances, and occurrences, that demand the prayers or the thanksgivings of the people, but respecting which the ministers are not now at liberty to open their mouths in the service, until they have been supplied by authority, with a form for this purpose. The consequence has been, within my own very recent experience, that, in the case of the royal births, when the people have rejoiced in the happy event, and in the safe deliverance of our beloved and gracious Sovereign, we, of the Church of England, have been behind all denominations of Dissenters, Roman Catholics, and even Jews, because we are not at liberty ourselves to express the warm and spontaneous feelings of our hearts. So also with respect to seasons, I have repeatedly known them such as have required either supplications or thanksgivings, but those supplied for ordinary use have been unsuitable to them. How many, too, are the circumstances and occurrences in our immediate neighbourhood, that might well be carried to the throne of grace, but which, at present, we are

restricted in.

Again, there are several things, in themselves non-essential, but which are offensive to some, and drive them from our communion, as the requiring sponsors at baptism, the sign of the cross in that service, and some one or two things of a similar character, the which a relaxed subscription of the Prayer-Book would allow of being done or not, as necessity might occasion. In fact, we may safely say, that in a relaxation such as that proposed, and within such safe bounds as those suggested, namely, the scriptural rule of the Thirty-nine Articles; there would be, as it were, an adjustment balance, enabling the Church to accommodate itself and its ministrations to the wants and improvements of the people, and at the same time preserving its true Apostolical character, "the doctrine and fellowship of the Apostles," whole and undefiled. There would, in fact, under such a system be open questions on variable

CONFERENCE ON CHURCH REFORM.

points of discipline, such as exist already, as in the instance of the use of water in baptism, which the rubric allows to be employed either for immersion or sprinkling, the symbol being equally significant either way; and the prejudices or scruples of men being thereby respected and accommodated. So might the use of the sign of the cross, of sponsors, and other similiar externals and nonessentials be made indifferent, and many a doubting mind relieved and edified, by them that are strong bearing with the infirmities of the weak.

In proposing, as I have now done, a relaxed form of subscription to the Prayer Book, under the safe guidance and protection of the Articles, I have only been endeavouring to shew how the suggestions of others may be carried into effect. Thus the proposal of Dr. M'Neile, respecting the repeal of the Act of Uniformity, might in this manner be readily accomplished. At the same time I do not forget, that besides the self-adjusting system which I have here advanced, there are requisite in our formularies certain definite and permanent changes, which should be made in strict ac

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cordance with Scripture, and in faithful agreement with the Articles of our Church. These changes might, 1 believe, be much more simply effected, than many are apt to suppose, by the omission of statements and declarations, which are not necessary to the due administration of the rites with which they are connected; which are no where required by Scripture to be made; and the removal of which, all christian prudence, if allowed to have its due influence apart from controversy, would recommend; and all faithfulness to our Master and His divine ordinances, could not fail to approve and to rejoice in. It has been proposed, indeed, to leave these points doubtful, and by bracketing certain expressions, to make their use discretionary. But this would not be to get rid of the difficulty, nor would it be right that in such topics the Church should give an uncertain sound. Far better would it be to get rid of the terms in our services, that are liable to doubt, and to fall back upon the clear declarations of truth in our Articles, than to allow incertitude where there should be clearness and precision.

CONFERENCE ON CHURCH REFORM.

We find that it is proposed to hold, but at too late a period of the month for the notice of our periodical, a kind of confidential or preliminary conference on Church Reform. We have been favoured with what is evidently an incomplete draft of the resolutions which those who have been instrumental in arranging the details are desirous of suggesting to the meeting. These resolutions are, we presume, to be proposed, subject to any alteration, or indeed the substitution of any other motions which it may be thought more expedient to adopt. With this understand ing, we do not hesitate to notice and welcome, what we trust will be the

germ of a wise and temperate movement within the Church, of an association acting through the real and attached members of the national Establishment, who shall be influenced by truly spiritual motives, to co-operate in working for that which is so urgently called for in the present critical times,—a thorough Reformation in Church matters.

Much, under God, will depend upon the spirit in which this movement is originated, the men who come forward, and the early efforts they may see fit to make. We are personally unacquainted with the parties who are moving in this matter, but, judging from the contents of the

paper which has reached us, we see every reason to hope, that if God vouchsafe the spirit of love, wisdom, and of a sound mind, to those who may be induced to join the association, much of good may be the ultimate result. It is proposed, we find, to adopt the title of "The Wycliffe Church Reform Association."

It would obviously be improper to publish resolutions which may never be adopted, or which may be so changed as to embody new ideas or modes of action: it may be enough for us to say, that the primary objects of the association are,

1. The carrying out of the Reformation to its legitimate development.

2. The clearance of the formularies of the Church of England from every vestige of Popery.

3. The endeavour to promote a comprehension of evangelical nonconformist Christians, such as was contemplated at the institution of the Savoy Conference, and by the commission of William III. in 1689.

4. A reform of the Church courts for Church government.

5. A reform in the arrangements of the ministry.

6. A removal of the abuses attaching to Church property and Church patronage.

While we do not, and cannot, in our present uninformed position, pledge ourselves to co-operate with the proposed association for securing the above objects, we shall not be deterred from the advocacy and support of whatever wise and moderate steps it may determine upon taking, from the fear of being found acting with what may be at present an inconsiderable or uninfluential section of Churchmen. Let us see that their aim and objects are holy and single;

the members of the association, if not of the earth's high and wealthy ones, yet members of the true Church of Christ; and then we, and the whole evangelical body of the Church of England, may not scruple, not only to wish them God speed, but to cooperate in their labours, and share the blessings promised to those who labour and pray for the peace and prosperity of any branch of Christ's universal Church.

Since the above was written, we have received an amended and more matured statement of the intended proceedings of the association; and as a whole month must intervene before we can return to the subject, we have decided upon giving the following summary of the topics to be brought under the consideration of the meeting:

RITUAL.

1. A thorough revision of the PrayerBook is recommended, excluding all rubrics and expressions which are liable to be interpreted at variance with Protestant principles: the revision to embrace a re-arrangement of the Services, and an improvement in their Gospel cha

racter.

2. This might be effected by a Commission of Clergy and Laity, in equal numbers, (nominated under the Royal sanction, by the Archbishop of Canterbury and the Prime Minister,) who shall prepare a revised copy of the Prayer-Book, to be submitted to the Legislature.

3. The subscriptory tests should be modified so as to secure general union in principles, but not stringently require absolute uniformity of ritual, allowing alternative formulas where there is difference of judgment on non-essentials.

POLITY.

4. It is asserted that it would be desir

able to have a new body of Canons framed, more appropriate to present times, and more Christianly considerate towards those who conscientiously differ from us-simply retaining the old Canons as a record of what was considered requisite in ages past.

5. And that Episcopacy should be

THE PRESENT POSITION OF PARTIES IN PARLIAMENT.

brought to more simplicity and closer conformity with the standard of the Scriptures, approaching the model of Archbishop Usher.

6. Some Court of Church Government, consisting of an equal number of Clergy and Lay Communicants, ought to be revived or reinstituted.

[See Archbishop Whateley's Charge, 1844, on Church Government.]

CHURCH PROPERTY.

7. It is thought that there is need for a more equable and reasonable distribution of Church property, and that a check be placed on the sale of livings, as now customary.

8. Some regulation should be enacted, that the Bishops and Incumbents are liable to be deposed upon nonfulfilment

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of their duties clearly established before the aforesaid court.

9. Fees and payments to the Clergy should be better regulated and more duly appropriated to those who actually officiate.

CHURCH PATRONAGE.

10. Some more substantial check is re

quisite upon State patronage in the appointment of Bishops and the nomination of Incumbents.

11. The Lay Communicants are entitled to a voice in the recognition or refusal of nominees to the livings.

12. Curates need to be protected from irresponsible refusal by a Bishop to grant them a license, or from the power of the Bishop to withdraw their license from them, without substantiating any charge against them before a fixed tribunal.

THE PRESENT POSITION OF PARTIES IN PARLIAMENT. THE position of the Government, and of all political parties in the House of Commons, at this present time, seems to demand the serious consideration of all reflecting persons; and certainly of all those who are deeply concerned for the well-being of our country. The circumstances in which we are placed, and the voice of the Protestant people of these lands, alike demand, that the recent aggression of the Bishop of Rome should be dealt with by Parliament, in such a manner as to vindicate the majesty of British law, and the independence of the British crown. But there is a party in the House of Commons, who, it appears, are prepared to abuse their position there, and to avail themselves of all devices which are permitted by the laws and usages of Parliament, in order to obstruct legislation on the subject. This party were, doubtless, fully aware long ago of the power and opportunities of doing mischief, which their position in that House afforded. If any of them were ignorant or supine in reference to those opportunities, "The Tablet" took good care, before the Easter recess, to give them not only broad hints, but direct instruction on the subject. The insolence and audacity with which it has

spoke out in the following passage, demands the consideration of all the Protestants of this land.

"We humbly submit to the Irish members that it is their especial business to organise to the progress of this Bill through committee, a more formidable opposition than they have yet put forward. We hear a good deal of pretended unwillingness to obstruct public business. But we tell the Irish Members that so long as this infamous Bill of persecution remains before the House, their constituents know nothing of any public business but the business of obstruction. Whether taxes are voted-whether Mutiny Acts are passed-whether Appropriation Bills get the due number of readings-how the colonies are governed -what becomes of the much-longed-for reforms of the law, the burthens on land, the duties on paper, the taxes on knowledge-of these, and a hundred other matters that might be suggested, the Catholic constituencies know nothing, and care nothing, so long as this Bill of pains and penalties remains upon the table of the Commons' House of Par

liament, or, being enacted, remains unrepealed.

"The business of the Irish Members during the recess is to prepare and arrange every possible form and variety of amendment, and to be prepared, every Member of them, to speak on every Amendment.

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