b. ii. c. ix. p. 220, 221, 222, and also, b. iii. c. iv. p. 306-7, and 308. See also other passages from Augustine, at pp. 300-310. As to Hooker, from his remarks in his discourse on justification, sect. 21 and 31, I cannot imagine that he considered every baptized person to have received the spirit of adoption.+ A comparison of these passages from Augustine, with the passage from the I will now draw the subject to a close; Homily for Whit-Sunday at the begin- but I cannot help adding a few practical ning of this letter, must convince your remarks: it has been well remarked readers of the justice of Milner's re- "Christ has given us this Gospel, not mark, quoted at p. 511 by your corres- for the subject of talk and dispute, but pondent with italics as follows:-"St. for the rule of life and practice." yet it Augustine, whom our Church seems to is sometimes necessary to "earnestly have followed more than any other, &c." contend for the faith which was once What Bishop Burnet thought of Augus- delivered to the saints," (Jude 3.) Let tine cannot add much weight when us never forget that we are not to seek Augustine speaks for himself; at all for knowledge of theology as a science, events, from Burnet's remarks on the but for "knowledge of our Lord and 27th Article, (pp. 395, 396 of Page's Saviour Jesus Christ," (2 Pet. iii. 18.) edition) I think his own views coincided The subject which has been now diswith the passages which I have quoted cussed should remind us to examine from Augustine. I cannot help quoting, whether we are growing in the love of in connexion with these words of Au- God and man, and triumphing over the gustine, another remark of that Father: world, the flesh, and the devil, (1 John, "Furthermore, when in their persons, v. 1-5) whether we are really new that Sacrament [i. e. baptism] is cele- creatures, (2 Cor. v. 17,) by whatever brated, they [i. e. infants] with their other name this change may be called? cries and their wailing, obstreperously The season of Advent also suggests the even oppose the mystical words them- question, with what feelings are selves: ipsis mystius vocibus obstre- looking forwards to the future glorious punt." (Faber, p. 301.) and observing regeneration? (Matt. xix. 28.) At p. 358 that when the Rev. C. J. Yorke at p. of "The Church Magazine," a beautiful 12 of his "Respectful Address" to the remark of Rev. G. Townsend is given, Bishop of London on his charge of viz., "Grace is glory in the bud, and 1842, alludes to the same fact, he is sub-glory is grace perfected!". Very similar jected to a severe sneer, at p. 31 of a pamphlet called "Modern Puritanism"* (Burns 1842) which professes to admire and follow the Fathers, being extracted from one of the Tractarian reviews * This same precious document at p. 11, accuses this same estimable clergyman, Rev. C. J Yorke, of "insolent familiarity" for addressing the Bishop as "My Dear Lord;" yet Dr. Pusey had so addressed the Bishop of Oxford in 1839! Again at p. 13, Mr. Yorke and the others are said to have "pestered their Bishop with intrusive letters :" of what sort then is the letter of Hon. and Rev. A. P. Perceval (of Canterbury diocese) in 1842, to the Bishop of Chester, on his Charge? It is anything but respectful in language. The name of Mr Yorke reminds me to recommend to all weary souls (especially those who are weary with the sad controversies of the day) an admirable little tract of his, viz.," Beulah: or the Rest of Man in the Rest of God," published by Nisbet in 1843. we is the following remark: "The true On the "covenant blessings" of baptism, referred to by your correspondent. See Armytage, p. 18, 66, 67, 69. Directly to deny the foundation of faith is plain infidelity; where faith is entered, there infidelity is for ever excluded therefore by him which hath once sincerely believed in Christ, the foundation of Christian faith can never be directly denied." (Hooker on Justification, s, 26.) ness into which it must eternally flow.' (Rev. T.R. Birks's Sermon "The Washing of Regeneration completed in the coming glory," in the Prophetic Lectures of 1844, p. 69.) "Words designed to encourage the faith and animate the hopes of God's people, may be perverted so as to blind the eyes of worldly Christians, and to harden their hearts against the clearest evidence of their own unrenewed and unholy character in the sight of God." (p. 70.) "To imagine that the inward renewal follows of course upon outward ordinances, is to turn them into idols, and provokes God to shut the windows of heaven against us." (p. 79.) "The work of the Holy Spirit in the heart is mysterious in itself; but it becomes still more obscure if we trace it only in the oblivion of childhood, or even amid the darkness of the present world. To understand, therefore, the true nature of regeneration, our Lord himself here bids us [Matt. xix. 28] look forward to the life to come. His Advent will reflect a clear light even on those truths which in themselves are the most secret and mysterious. The work of grace will then be visible, not in its feeble germ, where the eye is soon deceived, but revealed in immortal strength, and expanded in eternal beauty. The immeasurable difference will be seen, in that hour, between the counterfeits of holiness and the living reality; and every delusion, however specious, will be swept away, in the light which will then stream from the presence of the Lord." (p. 91.) May we all be counted worthy of this regeneration! I now bid farewell to the subject; and if in anything I have unconsciously been guilty of any apparent slight or misrepresentation of your correspondent's opinions, I now apologise for it, and remain, Sir, Your obliged servant, Dec. 10, 1844, C. H. D. * "However excellent the fruits, even now, of this inward change of heart, in the present life they remain very imper fect. This present imperfection of spiritual regeneration is proved by the doubts and controversies themselves, to which it has given rise." (Birks, p. 81.) P.S The agreement between these remarks of Rev. T. R. Birks and the Baptismal Service, I noticed at p. 349. As to the words "my baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of heaven," the following paraphrase, I think, conveys the true meaning: "In my baptism I was taken out of the world, and received into the visible church; I was brought into a state of grace in which God regards me as his adopted child, in the same manner as he regarded the Jews of old, Rom. ix. 4; Deut. xiv. 1, 2; I received thereby a right to all the privileges and blessings which the Church can confer, and every advantage and means that can lead to salvation: so that if I fulfil the promises of "faith which worketh by love," (Gal. v. 6) and "overcometh the world," (1. John, iv. 4, 5) which was made for me by my sponsors, I shall at last, through the goodness of God the Father, the merits of Christ, and the help of the Holy Ghost, be admitted into the everlasting kingdom of happiness and glory. Mark xvi. 16. APOCRYPHA. Sir, I am glad to see from p. 514 of your December number, that "Presbyter" sympathises with me on the Apocrypha. The Rev. T Lathbury, in his History of Convocation, pp. 169— 172, 391, and 405, 406, shows that no change of lesson is now lawful. The Rev. R. Simpson, in his "Clergyman's Manual," contends that as the first lesson is to be taken from the "Old Testament," according to the Rubric, and the Apocrypha is no part of the Old Testament, a change of lesson is proper. This may enable us to put a charitable construction on the conduct of those ministers who do habitually omit the Apocryphal lessons, but to me it aphowever, they should be thus anpears proper to read them. I think, nounced: "Here beginneth-chapter of the book in the Apocrypha, called " or "of the Apocryphal book of.” This is done in some places. See Rev. S. Rowe's " Appeal to the of "the Hereford Discussion," I see the Rubric," p. 36. The sixth article seems to allow that there is, or may be, false doctrine in the Apocrypha. I think, therefore, it is well to note all such passages, that ministers may be pre- I may notice of Mr. Rowe's work, pared to counteract any evil effect that I think he is mistaken in saying which might arise. Besides those I that there is any authority for candle have named Wisdom, vii. 20. ; 2 Macc. sticks on the Lord's table, at p. 100, xiv. 37; and the prayer of Manasses | 101. See Lathbury's History of Con(in which the need of repentance for vocation, p. 391, and Rev. J. C. RobertAbraham, Isaac, and Jacob, is ques- son's, "How shall we conform to the tioned, if not denied) may be noticed. Liturgy ? p. 7894. Also at p. 137, 138, Mr. Rowe thinks the minister should stand during the Litany. See however Wheatly, c. iv. Introduction, f. 7, p. 164, and the 29th canon. 66 As to Prov. xvi. 6, noticed by "A Young Layman," I have seen this paraphrase in a commentary: By the mercy and truth of God in Christ Jesus, the sins of believers are taken away. They rely on his faithful promise of forgiveness and grace, and are pardoned and sanctified; by the fear of God in their hearts they are influenced to depart from evil and to do good. The power of sin is broken in us, by mercy, and truth commanding in us. This is quoted, I think, from Scott. Dan. iv. 27, which he quotes, the alms appear to be rather evidence and fruit of repentance, than satisfaction or atonement for sin. وو As to The passage, "alms do deliver from death, and suffereth not to come into darkness," (Tobit iv. 10,) may, I think, be explained by Prov. x. 2; xi. 4, 19; xii.28. That however "alms doth deliver from death and snall purge away all sin," (Tobit xii. 9) if it admits of any explanation at all, can only be explained as the second part of the Homily on alms deeds explains it, in which case I should quote John xv. 2, 4, 5, 8; also Ecclesiasticus iii. 2, 30. The book of Judith is referred to by Clement of Rome, c. 55. I have alluded to "An Appeal to the Rubric, with suggestions for general uniformity," by Rev. S. Rowe, of Crediton. (Hatchard, 1841.) Let me recommend it as an excellent little book, in which practical religion and devo tion is not overlooked. I remain, sir, ORDINATION SERVICE. Sir,-At p. 512,513, of your Decembe number, you have inserted a few re marks of mine on the meaning of the words "receive the Holy Ghost," &c. as used in our ordination service, in which I expressed an opinion similar to the following passage in an admirable sermon, which it was my lot to hear in Oxford since writing the letter: "not a dream, we may be sure; not a fancy, is this gift of the Holy Ghost, which is bestowed by the laying on of hands, if faith and holiness make of the Church's Power," by Rev. J. us meet to receive it." ("The Secret Garbett, p. 23. Hatchard.) I ought perhaps to add a few words on the meaning of what follows: "C Whose sins thou dost forgive, they are forgiven; 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." Archbishop Secker, in his address to words: "when we use them, they give candidates for orders, remarks on these you, first, an assurance that according to the terms of that gospel which you are to preach, men shall be pardoned or condemned: secondly, a right of inflicting ecclesiastical censures for a shorter or longer time, and of taking P.S. In my former letter I alluded to them off; which in regard to external “ the Downside Discussion.” At p. 32 | communion, is retaining or forgiving Your obedient servant, 6th Dec. 1844. offences. This power, being bestowed | GoD alone can forgive sins: thus, in the 46 for the edification of the Church, must be restrained, not only by general rules of order, but according to the particular exigencies of circumstances." Hence, as Rev. C. Benson observes, "To the power of remitting and retaining sins, they [i. e. the Reformers] also added, and be thou a faithful dispenser of the word of God, and his holy sacraments;' thus intimating to us the extent of the power, by pointing out the mode in which it was to be exercised." (Sermon on "the Power of Absolution," p. 54.) On the authority, then, of the remark of Archbp. Secker, (quoted above) the words may be understood (to use the words of Rev. H. Mc Neile) as follows: "When deyou clare on earth what descriptions of persons are condemned, God declares the same in heaven. You bind faith and remission together, impenitent unbelief and non-remission: so does God. Whosesoever sins VE remit, in such statements, they are remitted." (Lectures on the Church of England, No. ii. p. 80, 81). According to that saying of the Lord-'Whatsoever ye shall ask in prayer, believing, ye shall receive,' Prayer for the Holy Ghost upon the candidate for the priesthood, to replenish him with the truth of God's doctrine, being offered in faith and answered; he is addressed, as under that guidance and teaching which will cause his word of doctrine to be conformable to the mind of God as stated by the apostles, and therefore binding and loosing upon earth, as it is bound and loosed in hea. ven." (Ibid, p. 92, 93.) Still, how ever, this is only a part of what is implied by the words as used in our or dination service. The words are not "whose sins ye declare to be remitted, they shall be remitted hereafter, if they truly repent and believe," but (as the Romish priest, Mr. Waterworth, strongly insisted on, in" the Hereford Discussion," p. 58, 74, 76.) "whose sins thou dost forgive, they are forgiven; and whose sins thou dost retain, they are retained." How then are these words to be understood? For nothing can be more decided than the declaration of the Church of England, that commination service, part of one of the prayers* is, "Thy property is always to have mercy; to THEE only it appertaineth to forgive sins." So far as sin is regarded as a moral offence, or sin against God, and as affecting the eternal state of the individual, the church limits the power of the minister to declaring and pronouncing forgiveness to the penitent. But sin may also be viewed in anothert light, as an of. fence against our fellow-men, and a. gainst the church, i. e. as an ecclesiasical offence or sin; in this respect she claims a different power for her ministers. See Luke xvii. 3, 4; and Matt. xviii. 15-18. In 2 Cor. iii. 8, 10; also, we nave an instance of this: "The unclean liver had not only sinned against God, but he had brought a scandal upon the church to which he belonged; and his example might have been the means of leading others astray; in a word, he had sinned against his brethren: for his two-fold sin he had manifested contrition-the church forgave him, and he being penitent, what they had loosed on earth was loosed in heaven." (Baylee's "Institutions," p. 82.) As to forgiving, then, ecclesiastical offences, or sins, and by this forgiveness reconciling the persons so forgiven to the Church, or excluding them from communion, Rev. J. Venn remarks, "Every priest of the Church of England has this power: and I will go farther, and say, that every priest of tne Church of England, if he does his duty, exercises this power." (Hereford Discussion, p. 68) The manner in which this power is to be exercised, may be seen in the Rubrics, which immediately precede the office for the Holy Communion: the Rubric before the office for the baptism of adults,‡ *The same prayer is also given in the service for the 30th of January. This two-fold view of sin is noticed in 1 Cor. viii. 12. the Priest to baptize infants," (Ordination A Deacon is only in the absence of Service). These limitations (as well as the entire office for baptizing adults) were added at the last review in 1662, (see Keeling, p. may also be udded; and the power of admitting a rejecting candidate for confirmation,-aud hende communion. (Rubric at Ihe end of the confimatiou office.) Abp. Secker well observes, and though we are no more infallible in our proceedings and sentences than temporal judges are in theirs, yet our acts, as well as theirs, are to be respected as done by competent authority. And if they are done on good grounds also, whatever we shall bind or loose on earth, shall be bound or loosed in heaven.' Nor will other proofs of repentance be sufficient in the sight of God, if submission to the discipline of the Church of Christ, when it hath been offended, and requires due satisfaction, be absolutely refused, either from haughtiness or negligence." (Adams to candidates for orders.) 6 In conclusion, I may remark, that Wheatly considers the absolution in the visitation of the sick, to respect only the censures of the Church. (Ilustration of the Prayer Book, c. xi. sect. v. p. 430-438.) I remain, Sir, Your obedient servant, 7th Dec. 1844. To the Editor of the Church Magazine. MY DEAR SIR-I feel much pained that your valuable Magazine should not be more extensively circulated. Its merits are, I fear, but little known or appreciated. In times like these, we can ill afford to lose one single defender of the Faith. Most of our periodicals side with one party or the other, and are tainted with the heresies either of Romish or Protestant dissent. But yours is not a party magazine; it keeps (and wisely) aloof from any thing extreme. As to its future circulation, much depends upon individual exertion. If every reader of your Magazine were to add one subscriber to the list, the circulation would warrant a little 374) Throughout the office for adults' the officiating minister is styled Priest, who is evidently supposed to be at his post. See Rev. J. C. Robertson's "How shall we onform to the Liturgy?" p. 241. more attention to external and internal embellishments, which, after all, is desirable. For myself, I intend to take two copies next year; one for my own use, the other to send as a specimen copy. I may also add, that I have this week obtained two additional subscribers, and hope to obtain some others before long. Wishing you every success, I remain, my dear Sir, A COUNTRY CURATE, and a subscriber to the Church Magazine for four years. and supporter. We have now commenced [We are obliged to our valuable friend a new Series. This number, however, is not fully such as we design it to be, several short Historical Articles, and our Cabinet of practical extracts, and other matters, being unavoidably postponed, in consequence of the length of several original articles. If all subscribers will follow his our work, and able to enlarge and improve example, we shall be greatly encouraged in the Magazine, and follow out more fully the suggestions of W. R. and others. The width of the page made double columns desirable, and we have long thought of it; but determined to postpone it until we had completed the sixth volume. We have also adopted a new title, in order to distinguish it from other periodicals, simifrom the old title, as to lead to any mislar in name; yet not deviating so far take; while this new series will be one, not conceived to have attached to it any of the supposed obligations of the former, to continue pictorial illustrations, gratis, or to advocate principles which some persons supposed, but wrongly, that we ever did, or ever would cspouse.-ED.] |