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and every preacher in the established church must ask his own conscience whether he does not preach the gospel, quee ylp αυτω εςιν, εαν μη ευαγγελιζνται. (1. Cor. ix. Ι6.)

But let us examine what these schismatics mean by THEIR Church of England. Over this church Mr. Romaine was Overseer, “ WILLIAM ROMAINE was the Right ReveREND FATHER IN Christ;" (P. 160) “ he had that RULE over the church to which his great age and long experience in the things of God so justly entitled him;" (P. 177) he is “ ranked (by these sectaries) among those of whom the apostle may be supposed to speak.” (Heb. xiii. 7.) “Remember them which had the rule over you, who have spoken to you the word of God, whose faith follow, considering the end of their conversation;" (P. 176) he was an upouuevos, and

“ The word nyouurvos fignifies one who presides in the church, and is eminently applied (Matt. ii. 6.) unto him who was to come out of Bethlehem a governor, to rule God's people Ifrael. It is applied (Luke xxii. 6.) to those whom this governor is pleased to employ in his service, and he that is chief, as he that doth serve. And it is applied (Acts xv. 22.) to chosen men of the church, who are called chief men, or (to speak in modern language) leading men among the brethren. In Mr. Romaine we had a leading man, whom we might consult in private, and hear in public, with profit and pleasure. His congregation, on Tuesday morning, was, generally, a choice company of ministers and people.” P. 177.

He had “ five hundred ministers in his list” of gospel preachers, (P. 182,) who spoke “in the churches of the saints," (P. 180,) and many of whom, probably, had the implicit faith of Mr. Cadogan, who states, that “ I could not but observe, the last time I heard him, a light upon his countenance, which appeared like the dawn, or a faint resemblance of glory.” (P. 183.) We ask whether such ministers have not separated themselves from their diocefan-whether they are not members of a church within a church--whether such teachers who, in the language of Mr. Cecil, are reported “ like Mr. Cadogan, to have happily emerged from their brethren,” (Memoirs, P. 121,) are not guilty of the fin of schism, and whether their separation from the church government of this realm may

“ not rise in judgement against them?” (p. 125.) For these seceders from our episcopal church are numerous, active, united, and fupported by opulent patrons. The Rev. John Newton, Rector of St. Mary, Wolnoth, may, perhaps, be their present director and head, for Mr. Cadogan addresses him as a “father," when he was but a “ little child and a young man.” This fraternity, under the auspices of a gentleman, whose

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name we would never mention without that respect which is due to fervent piety, virtuous intentions, and an irreproachable character, Mr. Wilberforce; of the Thorntons, Oldham, &c. &c. has purchased many livings in different counties of the kingdom, has erected numerous chapels in populous towns, and has even engrossed, we understand, a majority of the lectureships in LONDON. The agents of these separatists are indefatigable, and if they once obtain a majority in a corporate body, they never lose it.Thus, in the Weavers Company, whcre the nomination of two evening lecturers is vested in the court of aslistants, no person is now admitted a member of such court until he has given a promise to vote for Mr. Cecil and Mr. Forster alternately. In populous districts, as the whole society's strength is exerted in favour of the methodistical candidate, they have frequently carried the election, and, if the Rector Thould refuse his pulpit, (where He has the power, for in the new churches he has not the power, he incurs all the odium of this measure, while his diocesan is applauded for his liberality, candour, and toleration. For there is one "living prelate of exalted character," whom Mr. Cecil does “ not name, from motives of delicacy,” (Memoirs, P. 32,) who certainly does not perfecute these vital preachers of Evangelism. Mr. Cadogan, at Chelsea, might exclude a lecturer regularly ordained, and of unexceptionable character, from his pulpit, without the interference of the Bishop, but when the Rector of St. Margaret's, Lothbury, hesitated to admit a profcfjed saint, it was notified to him, by the higher powers, that these were ticklish times, and not the days in which to give offence to Christians.* When the ortho

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* We fully agree with the learned prelate, here alluded to, that the times are indeed ticklish ;-nay, that they are more than ticklish, that they are momentous—that they are critical. But is the danger, with which they are pregnant, to be averted by a departure from the strict line of duty ?-Most certainly not. We entertain the highest poslible respect for our superiors of every denomination, and especially for our spiritual pastors, for those whose peculiar province it is to watch over the interests of the establiihed church, to inculcate its doctrine, to enforce its discipline. But, at the same time, we feel a high sense of duty, that renders it imposlible for us to facrifice to that respect confiderations of ftill greater importance. If we perceive a relaxation of authority, in cases where an exertion of vigour appears to us to be particularly necessary, we mall state, with all due deference to the superior judgement of our prelates, our ideas on the subject. We must, therefore, in the present instance, obferre, thai,

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dox Dr. Conybeare was apprehensive that Alphonsus Gunn, of ALBAN HALL, a new light, might carry his election

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in these times, when schismatics daily increase, when efforts to under. mine the establishment multiply in an alarming degree, the danger is not to be repelled by relaxing the reins of spiritual power, by conniving at the progress of ufurpation, by facilitating the inroads of invaders, but by a firm, vigorous, and manly discharge of duty, dirplayed in a rigid adherence to the pure unadulterated doctrine and discipline of the Protestant church, as established by law. Whoever fuffers the fear of giving offence to individuals, or to fraternities, of whatever defcription, to deter him froin enforcing a strict obfervance of those rules, the execution of which he is appointed to superintend, and which are deemed essential barriers to that establithment of which he is at once a meinber and a guardian, acknowledges his inability to support the burden which he has voluntarily consented to bear. Schism, surely, if we at all understand the doctrine of our church, is an offence, and of no light nor trivial nature. All fchifmatics, therefore, must be considered, by true churchmen, as offenders; and the fear of giving offence to offenders is, we conceive, an insufficient reason to afsign for a departure from eitablished regulations of acknowledged utility. The very nature of the times, indeed, is, with us, an irresistible motive for giving additional Itrength to the barrier, fo wisely opposed to fchifmatics, and for increased vigilance in repressing the fin of schism, not by rewards, but punishments ; not by facilitating their entrance into the fold, but by a total exclusion of them from it.

Now that we are on the subject of discipline, we shall avail ourselves of the opportunity to make a respectful, but folemn, appeal to one of our prelates, on a matter connected therewith. In a former number we had occasion to notice the conduct of a reader at a Chapel Royal, who constantly omitted the prayer ordered to be read in all churches in time of war, for the success of his Majesty's arms. In consequence of our animadversions, an explanation, we understand, took place between the clergyman in question and his diocesan. The former, with an effrontery peculiar to himself, positively told the latter that he never had read the prayer, and never would read it. A declaration so daring, of a determination to disobey the mandate of his superiors, and to perfift in a violation of duty, fhould certainly have incurred the punishment which it unquestionably deserved. The authority of the prelate being now formally opposed to the pertinacity of the priest, it became a matter of public intereft, and there appeared to be no choice left in the adoption of means for the termination of the contest. Great, then, was our surprize, at finding that this profligate avowal of disaffection, this flagrant act of rebellion againt lawful power, was followed by a compromise!!! The priest

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against a true churchman, he wrote to his diocefan, requelting him not to licence this thundering cannon.* Fortunately the diffenting interest prevailed not, but the zeal of the epifcopalian heard of the church, who was informed that the Methodists had been defeated, urged him to write to the Rector of Bishopfgate, that if Mr. Gunn had applied to him for a licence, and produced a certificate from the churchwardens, that he had been duly elected by a majority of the parishioners, he “ could not have refused licencing him, otherwise he might have sub

was suffered to retain his fituation, on condition of giving half his falary to a substitute, who would engage to read the prayer !!!

We shall not here enter into an investigation of the motives which influenced the conduct of this refractory priest, nor yet of his well. known character and principles, though we “could a tale unfold;" but we put the individual entirely out of the question. We will, however, strenuously maintain, that a man who refuses to pray for the success of his Sovereign's arms,+ when engaged in such a contest as the present, is totally unfit for the sacred office of a minister of the Church of England, however qualified he may be to act as a high priest of the new fect of Theophilanthropists, sprung from the hot. bed of Atheism, and trained in the nursery of Regicide. It is equally clear to us, that whenever obedience to lawful authority be. comes a matter of dispute, a neglect to enforce it is infinitely danger. ous, as well in the immediate effect which it produces, as in the example which it offers. Mercy may temper justice, but weakness destroys authority. Auctoritatem facilitate deftruas.

It is, we trust, unnecessary for us to declare, that no dread of giving offence, not to offenders, but even to those whom we honour, respect, and esteem, shall ever lead us to shrink from a rigid discharge of our duty to the public. We have undertaken a serious taik, and we Mall endeavour to fulfil it to the best of our ability. We inuit requeft, however, the learned prelate, to whom we have appealed, to believe that, though we differ from him on this point, we are no strangers to the firmness which he has displayed on other occasions ; on one, in particular, he has signalized his zeal in a manner worthy his station ; our only wil is, to see him uniform and contistent in all his proceed. ings. He will not, we are persuaded, think himself hardly treated by us, when he coolly reflects on the length of that interval which occurred between the first application that was made to him, and the recent renewal of the subject.

* “Like Basil and Chrysostom, Mr. Cadogan thundered in the pulpit.” P. 97

+ If an order had been issued to pray for the success of Buonaparte's arms in Egypt, would the priest to whom we allude have refused to obey it? Should this note meet his eye, he will immediately perceive the grounds on which this quejaus is founded. Vekaun SAT.

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jected himself to a prosecution;" we reply to such supreme church doctrine, in the words of the true churchman, the Bishop of Rochester, “if Dr. Conybeare had admitted such a preacher into his pulpit, by such authority, he ought never to have been inducted to a parochial church, as a sound Rector of the established church." - Utrum horum? But, as these enlightened and spiritualizing divines pretend to preach, exclusively, the whole counsel of God, in opposition to the general body of the Clergy ; as they affect to understand the articles of our church with greater precision, and to comprehend them more systematically, than any other Clergymen, let us investigate the fundamental principles on which they pretend to ground their superiority over their nominal brethren.

These teachers of the gospel of Jesus, who enforce damnation by abrogating redemption from the non-elect, the nonjustified by their vital knowledge and experience of their feeling salvation,'(for their doctrines or language are not * fully understood, but by those who have felt," P. 59,) affect extraordinary superiority over priests in general. They despise the language of the schools and universities, and assert that “ a person may pass through most of our public seminaries, and our two famous Universities also, and never once have put into his hands, as the book for study and meditation, the SCRIPTURE GIVEN BY INSPIRATION of God.” (p. 89.) We suppose these fingularly bold and malevolent assertions are delivered in consequence of information derived from grown-up gentlemen, who have been admitted at Alban Hall, who never resided a month in the University at one time, but having once been entered on the books, then become regular academical clergymen, and advertize themselves as members of Alban Hall, OXFORD, when a charity sermon is notified to their followers. But, in contradiction to this Presbyterian infinuation, we affirm, from certain knowledge, that, in many colleges in Oxford, the under-graduates (we allude not to such termtrotting gentry as they are acquainted with) generally attend chapel twice a day, and accompany the reader of the lessons with a Septuagint and Greek Testament in their hands; that the bachelors frequently peruse the Hebrew ; and that a lecture in the Greek Testament is regularly delivered, on a Sunday, by the tutors. These are academical studies; how, then, could Mr. Cadogan “ quit his academical studies for that of the Bible?” (P. 44.) But Mr. Cadogan laments, perhaps, that our ingenuous youth spend not as * much time as he has spent in religious exercises, and particularly in reading the scriptures on his knees,” (P. 28,) " in reading the Bible on his knees." (P.51.) Mr. Cecil allows that Mr. Cadogan “por

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