^^ 
 
 A CHARGE 
 
 DELIVERED TO THE CLERGY 
 
 X 
 
 AT THE VISITATION 
 
 HELD IN 
 
 N. r 
 
 iTie (fatttdrat Churth of %\. luhe, at falifax, 
 
 ON THE 6th day OF JULY, 1870. 
 
 BY 
 
 HIBBERT, LORD BISHOP OF NOVA SCOTIA. 
 
 HALIFAX, N. S. 
 PRINTED BY JAMES BOWES & SONS. BEDFORD ROW, 
 
 1870. 
 
 ^Mj^- 
 
.■i*:v-.-j:',-vi^ 
 
^ * V r>. ^ ^ ^ ■'% 
 
 ^^ ^. . /-/-. 
 
 ■■■fjp 
 
 A CHARGE 
 
 llELIVERED TO THE CLERGY 
 
 ■ i 
 
 AT THE VISITATION 
 
 ■■* 
 
 IIELD W • 
 
 ®h£ %rtidrat djlnirtlt of % %\M, at lalifax, 
 
 't'?7C?'^/' «'r.-^ jl ON THE 6TH DAY OF JULY, ISTfty/ 
 
 .•i's jjjj;/;' ^^ f < .^ '', (if ';»;(•'■' •. =iT:'^j 
 
 ■* 
 
 HIBBERT, LORD BISHOP OF NOVA SCOTIA. 
 
 %: 
 
 ■ft 
 
 ^ 
 
 H 
 
 "^Jl 
 
 i 
 
 I t 
 
 
 ^ 
 
 ^ 
 %* 
 
 
 « 
 
 * 
 
 * 
 
 
 * 
 
 ift 
 
 ■*f^ 
 
 '^ HALIFAX, N. S. " . i^jp- 
 
 JPRINtfil) IBY JAMES BOWES & SONS, BEDFORD ROW, >i 
 
 1870. — 
 
1 BX 
 Si, 1 1 
 
 cs'2S . 
 
 # ■■* * # *' 
 
 ^^' 
 
 r .; . >^ 
 
 t i i 
 
 
 *.-. 
 
 * 
 
 
 
 
 -K 
 
 This Charge was also delivered to the Clergy of PrinCe Edward 
 Island, in St. Peter's Church in Charlottetown^ with some alterd^ 
 tions in the portions relating to local matters # „ 
 
 * -^ - -* -"' % 
 
 
 'H 
 
 
 * 
 
• -..., 
 
 m 
 
 ■m 
 
 w 
 
 .'h t". 
 
 :t* # 
 
 0- 
 
 X-^' 
 
 A CHARGE. 
 
 w 
 
 '-«I9^ 
 
 h Reverend Brethren, — ' ' ' - 
 
 We afe naturally disposed to exaggerate the importance of 
 te vents occurring in our own time, when we compare them with the 
 past, without making due allowance for the effect of distance upon 
 the apparent magnitude of objects, but I think that we may assume^ 
 .Without risk of error in our estimate, that, in the four years which 
 'Tiave elapsed since the last visitation, more events have occurred 
 inaterialiy affecting the intierests of the Church than in any similar 
 )eriod within the memory of living men. In confirmation of tliis I 
 leed only mention, the disestablishment of the Irish Branch of the 
 Fnited Church of England and Ireland, the Lambeth Conference, 
 id the Council at Rome, for we cannot be wholly uninterested in 
 le proceedings of this Assembly representing so large a propor- 
 ^on of the christians of the Western Church, although without 
 ly claim to be styfed Ecumenical. Then we have to notice also 
 le' new Lectionaryj the proposed revision of our translation of the 
 Bible, the first steps towards providing adequate Episcopal super- 
 mtendence ibr the increasing multitudes in our Mother Country by 
 Ihe appointment of Suffragan Bishops ; and on the other hand the 
 jfei'adual approach to a separation between Church and State, by 
 ibe abolition of Church rates, — the opening of the consecrated burial 
 grounds to ministers other than those of the Established Church, — 
 Pie disendowment of the Church in the West Indies, — and the 
 l^dual secularisation of the ancient universities. 
 I Having spoken at some fength concerning the Conference held 
 j|t Lambeth in 1^67, in my address to the Synod in the following 
 ^ear, of which address the substance was published, I do not intend 
 detain yott with many observations upon it to-day, but I cannot 
 38 it over altogether upon this occasion. It was especially 
 lafkable as the first attempt to bring together re]»eaentatives of 
 
 # 
 
 ^' 
 
the whole Anglican Communion, and notwithstanding all the 
 statements of unfriendly critics, I cannot but think that it was 
 eminently successful, having regard both to the number of the 
 Bishops who attended there, and to the spirit in which its delibera- 
 tions were conducted. 
 
 The proceedings of the Conference have been freely discussed, 
 by friends and foes, some maintaining that too much was attempted, 
 and others complaining that so little was accomplished ; some hav- 
 ing charged it with assuming to determine matters, with which it 
 should not have meddled, while others who expected it to deal, or 
 to attempt to deal, with all existing errors and evils, have taunted _ 
 it with disappointing the reasonable expectations of Churchmen. 
 l5ut much would have been gained, if it had only proved the unity 
 in the faith of the several Branches of our Communion, and the 
 possibility of meeting together, and discussing matters on which 
 much diversity of opinion exists, with mutual forbearance and 
 charity. Much more than this was however effected, and we have 
 the actual results in the Introduction to the Resolutions, the 
 Pastoral address to the whole of the Anglican Communion, and the 
 recommendations of the several committees, prepared with great 
 care, and presented to the adjourned meeting held in December 
 in the same year. 
 
 These have no legal force, but surely every Churchman must 
 feel bound to defer to the decisions of an Assembly, comprising an 
 absolute majority of the whole of the Bishops of our Communion 
 throughout the world ; and their recommendations appear to be 
 generally accepted by those to whose condition they are applicable, 
 for the Conference was held, with reference more particularly to 
 the waiits and difficulties of the unestablished Branches. Thus the 
 way was prepared for the great work, to which the Irish Arch- 
 bishops and Bishops little expected that they would so soon be 
 called, the preparation of a system of government for their Branch 
 of the United Church ; and it may not be too much to assume that 
 the great Head of the Church, ever watchful over its welfare, had 
 specially brought together this Assembly of its chief Pastors, in 
 preparation for the changes speedily about to take place. 
 
 Of the m^mner in which that disestablishment was brought ■. 
 aottut, and of its probable effect, it is useless now to speak ; but 
 
 t 
 
t 
 
 the process was doubtless watched with much interest hy you all, 
 and it has certainly enforced the lesson that it is vain to put any 
 Confidence in man. We have, however, this confidence that He, 
 in whom we trust, will overrule all for good ; and it is cheering to 
 find that our brethren have been equal to the emergency, that they 
 have heartily set about their work, and that in all probability this, 
 which appeared to be so great an evil, may eventually conduce to 
 their best interests, that the Church may start upon her new course, 
 with new life, and a determination to prove that the Church of 
 Christ is not dependent upon the will or favor of princes, that her 
 power is inherent in herself, and that, when delivered from the 
 temptation to rely upon an arm of flesh, she may actually increase her 
 strength, through a simple dependence upon her Lord and Master. 
 
 That the disestablishment of the Church in England must 
 sooner or later follow, can hardly be doubted, and perhaps by the 
 agency of those now holding the reins of power, notwithstanding 
 Mr. Gladstone's late assurance that they " do not intend to go on 
 in that direction, that they deprecate it, and would regard it as a 
 National mischief." Let us pray that the evil day may be averted, 
 6r at least long deferred, for whatever might be the consequences 
 to the Church, to the State they would unquestionably be most 
 disastrous. We can partly judge of this by our own experience, 
 although here the evils are as nothing compared with what they 
 would be in an old country, v/here all the chief institutions are 
 more or less connected with the established Church. Some persons 
 indeed, smarting under the unsatisfactory judgments of our present 
 Courts, and unable to endure ihe bondage of union with the State, 
 imagine that disestablishment would be a cure for all our evils ; but 
 I believe that they are very much mistaken, and that they would 
 have to complain of other grievances, inseparable from the volun- 
 tary system, not less burdensome than those removed. „ +^ 
 
 In the meantime we who, at an early stage of the movement, 
 took an active part in establishing the Synod in this Diocese, 
 ^nnot but rejoice in perceiving the steady increase of adherents to 
 the principle then advocated by us. Of course the crowning 
 triumph is the adoption of a constitution similar to our own, by the 
 j!rish Branch of the United Church, immediately after the passing 
 ©f the Act disestablishing it ; but besides this we have a progressive 
 
;«- 
 
 recognition of the right of the laity to be consulted, in the adoption 
 by many of the Bishops of the established Church in England, of 
 conferences, in which the laity are invited to take a part, and even 
 of formal Diocesan Synods. The annual Congresses, too, although 
 intended only for discussion, and not for action, appear now to be 
 permanently established, and are indirectly exercising a sensible 
 influence. 
 
 The scandal of the retention of office, by the Bishop of Natal, 
 still continues under the protection of the State ; but we have 
 reason to be thankful that, so far as the Church is concerned, the 
 honor of her Lord has been vindicated, and that by the consecration 
 of Bishop Macrorie, a chief Pastor has been provided for the 
 suffering, destitute flock, who however still claim our sympathy, 
 inasmuch as their number has been diminished by the desertion of 
 some who have been seduced by the false teachers, and they have 
 been despoiled of buildings and endowments given for the service 
 of God. . , , . 7, ,.w . r,J7n 
 
 It is here worthy of notice that, the distinguished Bishop of 
 New Zealand having been transferred to an English Diocese, the 
 Colonial Church has now a most able and influential representative 
 in the Convocation of Canterbury, and in the House of Lords. 
 That he fully merited this elevation can hardly be disputed ; but on 
 the other hand the appointment to the see of Exeter has caused 
 much anxiety and distress, in the minds of many members of the 
 Church, since it appears to prove, if proof were needed, that no 
 objections on her part will be regarded, Avhen the first Minister of 
 the Crown thinks fit to nominate, to a vacant Bishopric, a clergy- 
 ^ man whose teaching may be considered dangerous by her most able 
 and devoted sons. . ' i - : j?, . . Z I . - : :»^^; ,r- ' c^u ^ 
 
 The deaths have been numerous ; and vc have to deplore the 
 removal of the good Archbishop, who so ably presided ever the; 
 Conference assembled at Lambeth, together with fifteen Bishops 
 from England and Ireland. In Scotland the Primus, and in the 
 Colonies the Metropolitans of Canada and of India with four other 
 Bishops have been taken away. 
 
 M-. While mentioning the chief Pastors who have been removed 
 from their flocks, I must not omit one to whom, although not a 
 Bishop, the Colonial Church is deeply indebted, the Rev. Ernest 
 
 ^ 
 
• 
 
 Hawkins, for a quarter of a century the Secretary and main spring 
 of the venerable S. P. G. On his promotion to a canon ry in 
 Westminster Abbey he resigned his office, but continued to aflTord 
 valuable assistance until his death. Among the results of his 
 labors, were the increase, during his tenure of office, of the income 
 of the Society from £16,500 to £91,700, and of the Colonial 
 Episcopate from eight to forty-seven Sees. 
 
 From among ourselves only three have been taken. Rev. W. 
 Morris, Rev. J. Alexander, well known for his labors on the 
 Eastern Shore, in days when that part of the Province was much 
 less accessible than it is now, and the Rev. Rector of St. George's, 
 after more than forty years service in this Diocese, to which, 
 although he was ordained in England, he determined to devote 
 himself, recognising the claims of his native land, an example not 
 to be overlooked in these days, when so many, thinking only of 
 their own interests, are inclined to desert it, being apparently 
 regardless of the wants of their fellow countrymen. He will be 
 much micsed in his Parish, where he ever manifested his belief in 
 the truth of the word '' it is more blessed to give than to receive," 
 receiving but little from his people, and liberally contributing 
 towards every good work. The institutions, for the relief of the 
 aged and the orphans, will morc particularly miss hi fostering 
 care, and especially the latter, as we cannot expect to find another 
 who will be so truly a father to those poor destitute children. 
 
 This is another taken from the list of clergy paid by the British 
 Government, which, comprising sixteen names when I arrived here 
 has now been reduced to eight, the whole amount of his salary J' 
 being lost to the Diocese on the death or retirement of each of -^ 
 those incumbents. , ^:^, 
 
 We have also lost sixteen by removal, while seventeen candidates 
 have been admitted to the order of Deacons, and two clergymen in 
 full orders have been received from other Dioceses. 
 
 The deficiency in the supply of clergy is a very serious matter, 
 and I fear that the evil is likely to be aggravated, for it is felt even 
 
 in England, and here there is a continually increasing demand for ■ 
 
 the ministrations of God's holy word and Sacraments, according to 4 
 the order of our branch of the Church, and several additional 
 ministers could be profitably employed, if we had the men, either 
 
 -«s' 
 
#'" 
 
 in entirely new fields or in Missions urgently requiring division. 
 In some of these cases the people could themselves provide the 
 required stipends, but generally some assistance more or less is 
 needed. Since the change of system, in consequence of the reduc- 
 tion in the grants from England, whereby the clergy, instead of 
 receiving definite stipends, from sources upon which they could 
 rely, are left in a great measure dependent upon the chances of 
 voluntary contributions, it is useless to look for many men from 
 abroad, since they cannot be expected to come to a strange coun- 
 try, without any certainty of obtaining even the most moderate 
 maintenance. For the same reason, the supply of candidates 
 through our own College is likely to diminish, inasmuch as 
 parents will not encourage <^heir sons to devote themselves to the 
 ministry, without any security that they will obtain a reasonable | 
 remuneration for their labors, or at any rate a bare subsistance. 
 I do not, however, despair of an improvement in this respect, as 
 the Laity become more deeply imbued with the conviction of their 
 duty, to take care " that they who preach the Gospel shall live of 
 
 the Grospel." j^j^^ii ^^^^^ nt'm*»^.> -mm.drM-n lyww^mm uimmi'nu 
 , I have reason to think that our people contribute much less, 
 towards the support of their ministers, than the members of any 
 other denomination of Christians in this Province, and I am com- 
 pelled very reluctantly to admit, that this inferiority is to be attri- 
 buted mainly to the abundant, and long continued aid received by 
 them from the venerable Society, to whose fostering care we have 
 been so long indebted. They have been so long nursed, that they 
 have not learned to walk alone, and the fear now is that the sup- 
 port may be too suddenly withdrawn, without the allowance of 
 sufficient time for the strengthening of the powers, which they are 
 only just beginning to exercise. We, too, my Rev. Brethren have 
 not been blameless in this matter, for some of us have been too 
 much influenced by a false delicacy, and have refrained from 
 enforcing the duty of giving, with sufficient frequency and earnest- 
 ness. I must, therefore, urge you all to bear in mind, that it is 
 your duty to teach your people what is required of them, with 
 refpect to this very important duty, as it is^ binding upon every 
 Christian. You may be sometimes suspected of interested motives, 
 but you must not mind such unfounded suspicions, you must clear 
 
yourselves ; for if, through your neglect, the people in any place, 
 having failed to perform their part, are deprived of the spiritual 
 advantages which might otherwise have been secured to them, you 
 cannot be blameless. Teach them, according to God's word what 
 He requires of them, try to make them understand that it is a 
 privilege to be permitted to offer unto the Lord, and that what is 
 given is to be regarded as given to Him. And take care to make 
 this evident to all, by the manner in which you deal with the col- 
 lections taken in your Churches. If, as I have too frequently 
 witnessed, you allow the money collected to be put away in a 
 corner, or in the vestry, you cannot expect the people to feol that 
 ■ giving they are performing a solemn act, an important part of 
 public worship, and if you would have them judge rightly con- 
 cerning it, you must have every collection brought to you and 
 reverently offer it upon the Table of the Lord. If you faithfully 
 and perseveringly teach these truths, both by word and deed, you 
 will find your perseverance will at length produce the intended 
 effect, that at all events there will be a decided improvement, even 
 though it may be much less than it ought to be. > 
 
 You are all aware that our difficulties are to be traced, in a 
 great measure, to the partial failure of the scheme happily inaugu- 
 rated ten years ago, and which, if it had succeeded, would have 
 relieved us from the embarrassment caused by the diminution of aid 
 from England. With respect to the causes of thia failure, I will 
 not trust myself to speak, for if I were to speak at all, I should be 
 bound to express my deliberate judgment, and to use strong lan- 
 guage, respecting the lax opinions, and unfounded excuses, under 
 cover of which the Church has been deprived of funds foi'mally 
 pledc/ed to the furtherance of this scheme. Whether the Com- 
 mittee entrusted with this important charge did what was best, 
 with respect to the defaulters, may be fairly discussed, but we 
 cannot doubt that they did what they believed to be most expedient, 
 and upon the whole beneficial to the Church ; and I hope that they 
 
 __may yet succeed in making up what is wanting, so as to enable us " 
 to use the contributions of those who have Ions: since faithfully 
 
 "fiilfilled their promises. The success attending the tour of the 
 indefatigable agent, who so ably worked for the Endowment Fund 
 last year, through the West of the Province, encourages the belief 
 
10 
 
 that, if the city and the rest of the Province could be awakened in 
 the same manner to a sense of their responsibility, the great object 
 would be accomplished, without further delay. 
 
 In the meantime, we have to depend upon our Diocesan Church 
 Society, and I hope that its claims are generally fully explained, 
 80 that they may be thoroughly understood by your people. It 
 alone has thus far interposed, so as to modify the consequences of 
 the reduction of the grants of the S. P. G., and by a liberal ex- 
 penditure of ils own income has counteracted the effect of that 
 diminution ; so that every clergyman, upon the lists of the S. P. 
 G., is in fact actually receiving from our own Society a per 
 centage of his stipend, of which he would otherwise have been 
 deprived. But this liberality is exhausting its resources, and 
 cannot be continued, and being little understood is injuring its 
 reputation ; for the Society by this expenditure is hampered v' its 
 own proper work, and is obliged to disappoint those who might 
 reasonably expect aid from its general funds. You will perceive, 
 therefore, that it is incumbent upon you, to do all in your power, 
 sparing no pains, to increase its means of usefulness. - -' ■■► 
 
 You can have no scruple in calling upon all your flock to sup- 
 port this Society, because it is entirely free from party views, and 
 party influence, and truly represents the whole Church in this 
 Diocese, every clergyman having of right a voice in its manage- 
 ment, and the lay committee being elected by the whole body of 
 members. It moreover acts upon the sound principle of refraining 
 from interference of any kind, with the appointment of clergymen, 
 leaving that entirely in the hands of those to whom it of right 
 belongs, and only supplying funds according to the necessities of 
 the several Missions, so far as it is able to do so. If you will 
 advocate its claims with earnestness, carefully explaining its merits 
 and the nature of the work which it is faithfully performing, I trust 
 there will be no lack of support and that, the love of Christ con- 
 straining them, they whom God has blessed with the means of 
 doing good will cheerfully and liberally contribute for the benefit 
 of their poorer brethren, who, without their aid must be deprived 
 of the preaching of the Gospel, destitute of instruction in the word 
 of life. In such a cause, surely minor differences will be dis- 
 regarded, and they who love the Lord Jesus Christ will cheerfully 
 

 11 
 
 contribute of their substance, fearing lest, through their neglect, 
 even one soul should be left without the knowledge of the Saviour. 
 
 A more flourishing condition of our finances would probably 
 have its effect also upon the supply of men, but this I am inclined 
 A to think must always depend to some extent upon yourselves. I 
 apprehend that there are always some young men, who would be 
 willing to devote themselves to the work of the ministry if they 
 were convinced that it is their duty to do so, and that they may 
 thus do good service for God. Some of the most worthy and 
 desirable are probably restrained from offering themselves, by fears 
 of their own unfitness, and a high estimate of the qualifications 
 required for that holy office. Now if you would make a point of 
 looking out, in your respective cures, for youths of good pro- 
 mise, from among your Sunday School Pupils or others, and would 
 encourage them to devote themselves to this good work, some 
 would doubtless be persuaded. And then the scruples of parents 
 must also be combated, and they who have a qualified son should 
 learn that they are bound to devote him to the work of the Lord, 
 and especially, if they have the means of maintaining that son, 
 that they should rather expend their money, in helping to supjjort 
 him as a minister for some poor congregation, than in promoting 
 his worldly advancement. Men appear to think that their money 
 is thrown away, if they give it to God; whereas this is, in truth, 
 the most secure and profitable investment, while the more attractive 
 modes of employing it, with the prospect of a large increase, are 
 frequently found to be delusive. 
 
 Again the position of Schoolmasters is now so much improved, 
 that it is worth while for many to aim at it, who would formerly 
 have despised it ; and any studious youth may prudently prepare 
 himself, with a view either to teaching, or to the ministry, as he 
 may prefer when the time comes to decide. The small proportion 
 of schoolmasters of the Church of England, compared with Pres- 
 byterians, Baptists, and others, is very unsatisfactory, and I trust 
 that you will seriously consider tlie extent of the evil, and your own 
 duty with respect to it, with a view to its removal or diminution. 
 ■ It may be thought that, as there is no religious instruction in 
 our public schools, the views of the master are now of little conse- 
 ; quence, but this is a mistaken notion, for supposing, which we do 
 
12 
 
 not admit, that he has little or no influence in tnis respect, upon 
 the opinions of his pupils, he must from his position exercise an 
 influence in his neighbourhood ybr or agamst you. And where 
 there is a Churchman , he may be expected to aflbrd valuable aid in 
 your Sunday School and in your work generally. I am constantly 
 told, when enquiring about the Sunday Schools connected with the 
 several congregations, that it is impossible to maintain one, in 
 consequence of the inability of the clergyman to attend, and the 
 lack of other persons qualified to superintend in his absence ; but 
 this difliculty is not likely to occur where the master of the daily 
 School is a churchman. Although I have often spoken upon this 
 subject of the Sunday School, I cannot pass it over without a few 
 words ; too much importance cannot be attributed to it, and I have 
 little hope of such growth and prosperity in our Church, as we may 
 reasonably expect, unless due attention be given to it. There are 
 still many congregations without Sunday Schools ; and several of 
 them are only conducted through the summer, the summer being so 
 strictly interpreted that, in the month of May, I have found such 
 Schools still closed. Now if it he so that, in the depth of winter, 
 the children may not be able to attend, yet surely some of them 
 may in every case be gathered together much earlier in the year 
 than May or June ; and every effort should be made to keep these 
 Schools open as long as possible. Although on Sundays you may 
 not be able to visit your Schools, you can doubtless, in many cases 
 arrange to meet your teachers on a week-day evening, (most of 
 them probably being occupied through the day) and impart to 
 them the instruction which they may in turn communicate to the 
 
 children . ""' ■ ^^^■'^''f ■* ■..^■Jt"-'-''*^^:-.; l-tllWr ^-^^ ■:* «a«tti: -*M.*:. ■..♦M*'. n^'t-**^ ^W' ~T 'r.'-'^ > w ■»»^ • <-- 
 
 * It ought to be needless to state, that the Church Catechism 
 should always be the basis of the instruction afforded ; but unhap- 
 pily we have in some cases the extraordinary anomaly of professed 
 Church Schools, in which this instruction, specially provided for 
 the young, is ignored or contemptuously rejected, by those who 
 fancy themselves qualified to be teachers, while, by their arrogant 
 assumption of superior wisdom, they prove that they "knownotliing 
 yet as they ought to know." Notwithstanding my anxiety for the 
 general introdu-^tion and maintenance of Sunday Schools, I have no 
 hesitation in saying that you will be better without the services of 
 
I 13 
 
 any teachers ■vvho are unwilling to make the Catechiam the basis of 
 their teaching ; for they must be radically unsound, who are unable 
 to digest the food provided by the Church for the babes in Christ. 
 The problem of a system of Education which may fairly be 
 sustained at the public expense is still unsolved. In England it is 
 causing much perplexity, the old system, under which [)roportionatc 
 grants were made to several religious denominations, having proved 
 to be unsatisfactory, and much diinculty being experienced in 
 . framing a scheme whicli shall iiulide impartial religious instruc- 
 tion. It is, however, cheering to find that the secularists arc 
 opposed by the great mass of the people who happily object to a 
 *' gigantic scheme of Godless education." In this Province, I think 
 we all agree, that instruction without religion, is not worthy of the 
 name of Education, and that the best system would be that, under 
 which each body of Christians would be enabled to maintain kSchoola 
 for its own children ; but then arises the question, is this practicable ? 
 could this principle be fully and impartially worked out, would not 
 thinly peopled districts be left without Schools, or with a School of 
 the leading denomination, wherein all others would have to submit 
 to teaching, according to the views of the majority ? And if this 
 be 80, is it not better to allow the State merely to furnish secular 
 instruction, leaving parents and pastors to supply the religious 
 element ? My own opinion is probably known to you all ; but I 
 ought perhaps to repeat it, as the subject has lately been much 
 discussed. I hold to the fullest extent, that education without 
 religion is worse than useless, for since " knowledge is power," it 
 k placing weapons in the hands of persons ignorant of their proper 
 use, and likely to injure themselves and others ; and our experience 
 of the effect of the experiment in the United States, is in accordance 
 with our anticipations. MoreoA er, the two departments ought to 
 be combined, and the religious training should be regarded as a 
 "necessary element in every plan of education, and not as un addition 
 or companion to it. The teacher ought to be at liberty to intro- 
 duce his religious principles, in connection with all his teaching, 
 but then I am compelled to admit that, even with the utmost amount 
 of assistance that could be afforded from the public funds, separate 
 I Schools could not be maintained throughout, the Province, and, in 
 wnsequence of the unhappy divisions prevailing among Christians, 
 
 I 
 
u 
 
 It wouM not be possilble, without injustice to some, to have religioui 
 instruction given in the common Schools. To profess to give such 
 instruction, divested of all that would be contrary to the tenets of 
 any professing Christians, would in my opinion be stich a caricature 
 of the truth, that it would be far more injurious than benejBciah 
 The only ptacticahle plan therefore appears to me to be, that of a 
 strictly secular education in the public Schools, fairly and honestly 
 carried out, with care on the part of the authorities, that there shall 
 be no tampering with the belief of any of the pupils, that the 
 teachers shall honestly abstain from attempting to impart religioui? 
 instruction, and that the books used shall be carefully selected upon 
 this principle, no other* being allowed in those Schools. Against 
 the plan of providing for the introduction of religion, by dividing 
 all Schools into Roman Catholic and Protestant, 1 most stt-enuously 
 protest ; fof from the so-called Protestant Schools, all dogmatic 
 teaching, upon many important points, must be strictly excluded, 
 while the Roman Catholics would be enabled to inculcate their own 
 peculiar truths, in all their details at the public expense. The 
 belief that they are doing this in some Schools, under our pifesent 
 system, has lately caused much dissatisfaction, and we are bound 
 to insist that the authorities shall take care that the system adopted, 
 and sanctioned by law, shall be impartially admlnistei-ed. 
 » I have been accustomed to mention any judgments affecting the 
 ihterpretation of our formularies, or having respect to doctrine or 
 discipline, but although there have been several causes before the 
 Courts in England, dunng the past foUr years, there has not been 
 much in which we Colonists are concerned* --t^s^r -s-- --» 
 
 u The only cause decided by the Committee of Council, requiring 
 notice, is that of Martin t). Mackonochie, being an appeal from 
 part of a very elaboi*ate judgment delivered by Sir R. Phillimore, 
 before whom Mt. Mackonochie had been charged with the fol- 
 lowing four offences t 1. Elevating the paten and chalice, and 
 prostrating himself before the consecrated elements. 2. The use 
 of incense* 3. Mixing wat«r with the wine at the time of cele- 
 bration. 4» Use of lighted candles on communion table. Of 
 these practices, the elevation and the incense had been discontinued, 
 Rnd he wfts admonished not to recur to them. The mixing water 
 with the wine, during the ttrHcef was forbidden ; but the lightl 
 
15 
 
 WG pronounced lawful, and no judgment was given with respect 
 to the prostration or excessive kneeling. An appeal was therefore 
 entered against the judgment, on the last two points ; and the 
 Privy Council decided that the lighted candles are not lawful, that 
 no kneeling of the celebrant is allowable during the prayer of 
 consecration ; but that he is to kneel when he himself receives the 
 Sacrament. In the course of their judgment, their Lordships 
 stated their opinion that, in the rubric befr»re the prayer of con-* 
 secration, the words, " standing before the table," apply to the 
 whole sentence. Hence the position of the celebrant, when saying* 
 that prayer, is determined to be, not at the north side, whatever 
 may be meant by that ambiguous expression in the rubric, but 
 before the table. They repeated and affirmed the rule, laid down 
 in the Knightsbridge case, that " in the performance of the ser- 
 Tiees, rites and ceremonies, ordered by the Prayer Book, the 
 directions contained in it must be strictly observed^ no omission 
 and no addition can be permitted," and *'no distinction can be 
 drawn between acts which are important, and those which appear 
 to be trivial." Lastly they confirmed the judgment, upon the 
 " ornaments rubric" in the beginning of the Prayer Book, that by" 
 ** ornaments" is meant, those articles the use of which, in the 
 •ervices and ministrations of the Church, is prescribed in the fir si 
 Prayer Book of Edward VL, which was authorized by Act of 
 Parliament. 
 
 Another case of iriiportance has been heard ^ and judgment has 
 been delivered) by Sir R. Phillimore ; but an appeal has been 
 filtered before the Privy Council, which has not yet been heard. 
 There ^^ re thirty-three charges against the defendant, Rev. J, 
 Purchas of Brighton, of which the Judge observed that some were 
 •xtremely trivial ^ and some points had been decided by the Privy 
 uncil in the Mackonochie case. Mr. Purchas was charged with 
 ring unauthorized vestments ; and Sir Robert decided that those 
 mentioned in the iSrst Prayer Book of Edward VI. are legal, viz., 
 for ministers officiating at the communion serrice, cop€, vestment 
 or chasuble ) surplice, alb and tunicle, and in all other services 
 gUl^lice only, without stole or addition of arty kind. Whether 
 this is to be regarded as law, must depend upon the result of the 
 Appeal to ihe Privy Council « ^ 
 
16 
 
 • There has also been a judgment of some interest, as determining 
 the limits of the authority of ( hurchwardens to remove any orna- 
 ment or piece of Church furniture, of which they may disapprove. 
 Sir II. Phillimore said, " the Churchwardens were the officers of 
 the Ordinary r.nd the Parish, and the lirst principle was, that theii' 
 authority, even in matters most within their special cognisance, 
 must be exercised under the control of the Ordinary.'' The office 
 was one of ' ' obserVaiion and complaint ; and except in extra- 
 ordinary cases 7iot one of immediate action, or exercise of indivi- 
 dual power. It could not be too plainly stated that ornaments, 
 which had been de facto ^ though illegally or irregularly, placed in 
 the Church, could only be legally under the sanction of the Ordin- 
 ary removed." It has further been decided that, although the 
 Churchwardens have the right of access to the Church at proper 
 seasons, the minister alone has a right to the custody of the keys. 
 
 That we are not bound by English Legislation, or Privy 
 Council judgments, in Ecclesiastical matters, I think we may 
 f.afely assume ; but at the same time they may be taken as a guide, 
 and at least indicate the nature of the judgment likely to be pro- 
 nounced, in case of any appeal, incidentally involving such mattert*. 
 carried to the judicial Committee through jour Supreme Court. 
 That we are still less affected by the proceedings of Convocation is 
 certain, but desiring to remain in union with our Mother Church 
 and to preserve as far as possible identity with her, it may be • 
 expedient to follow in her steps, and to adopt measures when per- ' 
 fected which have originated there. Thua it seems to me that we " 
 should certainly adopt the new Lectionary, not assuming that it i.^ ' 
 perfect ; for probably we could all of ua suggest what seem to us to ' 
 be improvements, we may regret the loss of some old Chapters, ^ 
 and prefer others to the new selections, but we may be satisfied. ] 
 from the trouble bestowed upon it, the persons engaged in pre- 
 paring it, and the ordeal through which it has passed, that nothing 
 more generally satisfactory could be expected. It cannot be ' 
 doubted that, taken as a whole, it is much superior to our present " 
 arrangement, and if we were to refuse it, when it comes into use in F 
 England, we should subject ourselves to much inconvenience. We ^ 
 should lose the satisfaction now derived from the knowledge that, ^, 
 day by day we are reading the same portions of Scripture with our ** 
 
 1 
 
n 
 
 Brethren throughout the world ; aud when the existing stock of 
 Prayer Books and Chiirch services is exhausted, we should be 
 unable to procure copies, according to the present use. An addi- 
 tion to the Table of Proper Psalms has been suggested, and we 
 might welcome also such an addition as we find in the American 
 Prayer Book, of selections to be used at discretion, instead of those 
 in ordinary course.^*!^^ :^'^^^^ »,ui; .;i.i i.>^ '^rij.u.. ^i-mm^^^ ihu^mh -i^ulv^ 
 
 But it is not only in the oi'der of the lessons taken from the 
 Holy Scriptures that we are to have a change ; the very translation 
 which we have used as the authorized version is to be subjected to 
 revision. We all are conscious that it is susceptible of improve- 
 inent, and must admit that it is not right to put forth, as the word 
 of God, what deeper research and a sound criticism have deter- 
 mined, not to convey an adequate conception of the true meaning 
 of the original language, or even not to be entitled to a place in 
 the sacred text. Nevertheless, one naturally dreads any tampering 
 with words, which have become so dear to many devout believers 
 tltat any alteration may seem to them almost to partake of the 
 nature of sacrilege ; and I am not surprised that, in the Lower 
 House of Convocation, many were reluctant to sanction the revi- 
 sion, although in truth it has become a necessity, and the reverence 
 due to our translation of the Scriptures can only be preserved, by an 
 honest endeavor to remove aU the blemishes which it has acquired 
 in passing through the hands of men. Kthis revision is required, 
 by the peculiar circumstances of this age, we may be thankful that 
 onr own Convocation has taken the lead, while such arrangements 
 have been made as will best secure the confidence of Englishmen of 
 all denominations, the co-operation having been solicited of the 
 m;oet learned, and best qualified, scholars, without respect to their 
 particular tenets. ' ^ ^- ^a^H; aiM -ixi^immiim^i ^m^^m^ -n 
 
 The endeavors to obtain a general revision of the Prayer Book 
 
 hasve been continued, but for the present at least are not likely to 
 
 be successful ; and we may hope that this precious inheritance will 
 
 t %lei left to us without further change ; for although every one might 
 
 1 point out some alterations which would be acceptable to him, it is 
 
 ^more than probable that all wotdd regret the consequences of 
 
 Caning the door; for if each were to elimiaate what appears to 
 
 I Idba capable of improvement, substitating or adding at his discre- 
 
 2 
 
18 
 
 tion, the revised Book would be far from being as generally ac- 
 ceptable as tlic present. But one change, whether for good or for 
 evil, will probably be secured, having been countenanced to a 
 certain extent in high quarters. There is a determined opposition 
 to the retention of the so-called Creed of St. Athanasius, in its 
 present position, and I have no doubt that the objectors will by 
 some means obtain liberty to refrain from repeating it, as ordered ' 
 by the present rubric. ,f ,,4^ v -•«■--, ^.u ,-•- -,r^,„ *,,rr -: -^t ^rtfl 
 'I* . Various propositions have been offered ; that the rubric shall be \ 
 made permissive, instead of obHgatory, tliat the creed shall be ^ 
 retained in our Prayer Books, but never publicly recited, or that it , 
 may be sung in the course of the service as a Hymn, but nut as a < 
 Creed. It is urged that the American Church has omitted it, but \ 
 there is a great difference between omitting, in framing a new ^ 
 Book, and deliberately striking out a formula wliich we have { 
 been in the liabit of using. Moreover its omission has been much ^i 
 regretted, and its restoration proposed, by leading authorities in j 
 tliat Church, having regard to its effect as a protest against Uni- a 
 versalism. Plausible objections are made to the damnatoiy clauses it 
 and it is alleged that they are commonly misunderstood, and inter- 
 preted as meaning much more than is intended by them, while n 
 ordinary minds are painfully perplexed by the number of meta-^^ 
 physical propositions, to which, in themselves unintelligible, thesep< 
 awful sanctions are applied. There is much to be said on botlitl: 
 sides of the question, and perhaps we are unable altogether to in 
 appreciate the perplexities of some minds, so that we may alio wit 
 that, if by any means this creed may be preserved as an authoritativtalj 
 statement of truth, without being rehearsed by the congregationre 
 it may be well to remove it from its present place ; but so long alui 
 it remains preceded by the present rubric, we cannot be justified idbe 
 omitting it, aud he who would omit it because he does not b^lievmc 
 its statements, ^^oi^^ qo|^^py.,^xJ|e^^E,be j^ ^^^^ 
 ^the Churcli. •, „ . • f , r. ^ . r ..,,.-,._ r , ,. . i,-. . . ive 
 
 r This Creed, having been adopted only; in the West, catmot bpi 
 called in ; any sense a crped of the Ujpiversal Church; but JAana 
 which truly, is m is also now the subject of cgaatroversy, and it biy 
 argued that in its j»i^esen$ form, the Nicene Creed, being inteipolamt 
 t^M "^A^Hrn^^^^ mM'M^ .§Feed ol;,^ fil^w?R|i|ia)t ali:^i 
 
18 
 
 1 will not enter upon this controversy now, but it is certainly to be 
 regrctte(l that words have been introduced by one division of the 
 Qiurch. Avliich cannot be accepted by the whole; and while we 
 persist hi maintaining this addition to the Creed of the undivided 
 Church, as confirmed and adopted by the general Councils, we are 
 to souic extent implicated as promoters of schism. There would, 
 however, Ije a serious objection to removing them, now that they 
 have obtained insertion, inasmuch as we should thereby appear to 
 deny a doctrine which we in reality accept, although we might 
 very well hold it without insisting upon this particular expression 
 of it. And yet the Eastern Church may fairly require, as a con- 
 dition of intercommunion, that we shall cease to recite this unau- 
 thorized addition, although it may not object to the substitution of 
 some note, or explanatory rubric, affirming the doctrine. There 
 is another change, in the version of this Creed commonly used by 
 us, which appears to be due originally sin.^)ly to carelessness, I 
 1 mean the omission of the word ' ' Holy " found both In the Greek 
 ■ and in the Latin originals, the notes of the true Church being that 
 it is. One, Holy, Catholic, QXi(\. Apostolic. , . .,,., .. 
 
 In the olden time. Councils were the most poweriul agents in 
 tnuantaining the unity of the Church, and healing its divisions ; and 
 •when the Pope summoned the Council now sitting at Kome, some 
 ^peneons hoped that its proceedings would tend to the promotion of 
 Hhiis object ; but such hopes n:ust quickly have been dispelled, and 
 :oiii^ead of promoting unity it can scarcely fail to increase divisions. 
 ^^It arrogates to itself the title of (Ecumenical, but alsolutely excludes 
 iiall who refuse submission to the See of Rome, and therefore only 
 nrepfesente a section of the Catholic Church, and virtually its reso- 
 adutions are those of the Italian Bishops, whose influence and num- 
 idber$ are irresistible. It may not be expected that the same har- 
 v«iony could prevail among the 700 assembled at Rome, as in the 
 Lccomparatively small assembly of 70 at Lambeth, but few probably 
 wrere prepared for the violent antagonism of the two parties, and the 
 btipkit which has been evoked. What the ultimate consequences 
 ianOT be we cannot predict, but the papal system may not improba- 
 t bl^^-eceive a fatal shock. It is now demonstrated that the Pope is 
 »la)ii| an instrument in the hands of a clique, and that the whole 
 alljirtlirch is, through hitn, sul^ected to the control of "an aggressive 
 
20 
 
 insolent faction," as it is truly designated by Dr. Newman ; so thj ' 
 the papal infallibility is practically the will of that faction. Tl ^ 
 claims, now put forth, are so arrogant and comprehensive as to \ 
 fraught with danger to all governments, and wholly incompatibl j 
 with the enjoyment of freedom by any nation or community i ' 
 which they are recognized, and consequently some of the mo ' 
 devoted adherents of the papacy have been compelled to prott 
 against them. In doing this they have exposed the rottenness 
 the foundation, whereon the whole papal system is erected, and t\. 
 frauds perpetrated by means of the spurious decretals, and otht \ 
 for<^ed documents ; and what was before known only to studeii; 
 has now been published to the multitude. 
 
 The great difficulty, with which its supporters have to contend, * 
 the " inexorable logic of facts," for if infallibility is an attribute J 
 the so-called Chair of St. Peter, its occupant must always have be^ 
 infallible; but unfortunately for them. Popes have coctradictt 
 Popes, and some have undoubtedly held opinions at variance wii 
 the Catholic faith. An audacious attempt has been made to ove | 
 come thiw difficulty, by the daring assertion, that an appeal to Hi 
 tory is treason to the Church, but although multitudes will clo 
 their eyes, and blindly receive whatever maybe imposed upon the 
 as an article of faith, there are still many who will refuse to do s j 
 In the meantime, however, it is cheering to find that so many mi 
 of high standing have ventured boldly to speak the truth, notwit c 
 standing the formidable array against them, and considering all t! } 
 risks that they incur we must admit that they are worthy oft ^ 
 highest honor. Let us hope too, that the proceedings of the Coun ^ 
 may have a good efiect in repelling some of those who have be ^ 
 attracted by the false pretences and plausible arguments of Koe ^ 
 for after the revelations lately made, he must be infatuated indee ^ 
 who can imagine that he may safely renounce our communion ^ 
 favor of that Branch of the Church. ,; ^ 
 
 And now that there is an end to all hope of any such change ^ 
 the part of Home as might enable us to hold 3)nimunion with h ^ 
 since she has confirmed all her errors and corruptions, the eyes ^ 
 those who long for unity, must turn more anxiously to the Gre I 
 Church, where we still venture to hope for such reforms, that ^ 
 may no longer be separated by any irreconcilable diflferences. I 
 
• 21 
 
 some reasons we may naturally look to the East rather than to 
 Rome, and the conduct of the illustrious Eastern dignitaries, upon 
 the receipt of the Pope's invitation to his Council, has greatly 
 elevated them in the estimation of all who are not Romanists. 
 The Eastern Churches are still in a depressed state, but by God's 
 mercy they may be raised and quickened, being free from some of 
 the most serious corruptions of the West. 
 
 "^he evils of divisions, and the importance of unity, are making 
 themselves more and more felt by all denominations, and we hear 
 of steps being taken for the re-union of the several divisions of the 
 Presbyterians, Methodists, and others, and we cannot but hope, 
 that in time they may be induced to proceed further, and that the 
 congregations now separated may seek to be restored to Communion 
 with the body, which originally rejected the Romish corruptions, 
 from which they separated, the visible Church maintaining the 
 doctrine and order of the Apostles, purified from the accretions of 
 ages. Of God's great mercy, the Anglican Communion occupies 
 that position, and we should be ready to do all in our power to 
 facilitate such a re-union, provided we are not called upon to 
 abandon any Catholic doctrine or practice. It must however be 
 reinembered that such overtures as have been made with a view to 
 t^ end, have not been received in such a spirit as to afford much 
 aicouragement. 
 
 But the divisions most to be deplored, are those within our own 
 Communion, for a House divided against itself cannot stand. 
 These should cause great searchings of heart, and while we may 
 sincerely thank God that in general brotherly love continues among 
 ourselves in this Prvoince, and the clergy work together as Minis- 
 ters of one and the same Church, notwithstanding some inevitable 
 diversities of opinion, we cannot be altogether unaffected by the 
 serious differences prevailing in the mother country, and should 
 be on our guard lest the infection spread here also. I say that 
 differences of opinion are inevitable, because their origin is deeply 
 seated in the constitution of man, and because in fact truth is many 
 sided, and is presented in different aspects, according to the stand 
 point from which it is viewed. We cannot doubt that the terms 
 subjective and objective, now so familiar to us in connection with 
 ^ controversies of the day, express the distinct aspects in which 
 
persons appear naturally inclined to view the truth, and the dli!er 
 ences may be for the most part traced to this bias. 
 " The fact to be deplored then is, not that these differences exist 
 but that, ignoring this necessity, some want to compel every onf 
 else to adopt the opinions held by themselves. All appeal to th 
 same Scriptures, and have pledged themselves to accept the sanit 
 interpretation thereof, so far as it has been determined by tli 
 formularies of our Church, but that there is still considerabl 
 latitude allowed no one can deny, and it was evidently tli 
 intention of the compilers of our Prayer Book, and the framers o 
 our other standards, to adopt a comprehensive s"^?tem. Recogniz 
 ing the principle which I have mentioned, they felt that, if tli 
 Church was to be indeed the body of Christ, it must comprise me: 
 holding divers opinions, because it is given to few to discern ani 
 embrace the ivhole truth, and if she were to exclude either side sh 
 would become a sect, forfeiting her claim to be a true branch c 
 the one holy Catholic and Apostolic Church. 
 
 To some persons, the thought of any such comprehension i 
 intolerable ; they think it would be a betrayal of the truth to wori 
 with, or in any way to countenance, those who g»ve prominence t 
 views differing from, their own. Thev will not admit, that tli 
 other side can be as honest as themselves, or th:it both mav !• 
 right. In short they virtually assume personal infallibility, in thei 
 interpretations of Scripture, although they loudly condemn tli 
 arrogance and absurdity of such a claim, on the part of the Bishop ( 
 Rome. They probably are not at all aware of what they are real! 
 doing, they do not see what is involved in their assumption thai 
 because they have carefully examined a disputed question, and ar 
 fully convinced in their own minds, they must therefore be certain! 
 right, and that moreover they who differ from them must be wronj 
 And observe there are two questions to be determined in each case 
 1st. Whether we ourselves are certainly right, and 2nd. Whetlit 
 they who differ from us are therefore wrong ; for this is involved i 
 the fact of the double aspect of the truth, that both may be righ 
 as well as both wrong. Let those who doubt this consider the ca- 
 of St. Paul and St. James. Would any one reading the Epistli 
 of the former believe that their author agreed with the latter, if 1 
 knew nothing more of the writers than he could infer from thc« 
 
23 
 
 ers ? And yet we know that both wrote under the guidance of 
 iJie Holy Spirit, and we cannot doubt that they held and inculcated 
 tlie self-same truth, although they may have looked at it from 
 opposite sides. 
 
 Now there are at the present time, or are supposed to be, in the 
 CJhurch of England, two great Divisions or Schools of theology, 
 fte one holding more or less the sacramental theory, as it is called, 
 and the other repudiating it. These are by some persons supposed 
 to be diametrically opposed, the one to the other ; and upon a 
 superficial view they may appear to be so, but when more closely 
 examined they are found to harmonize to a great extent, and to be 
 M fact the complement the one of the other, so that, if either set of 
 opinions were to be excluded, the truth would only be partially 
 feld in the Church. There had been, as we are compelled to 
 j&nit, to our shame, a long period of extreme coldness, or we may 
 say deadness, in our Church, which was interrupted by the good 
 IS'Ovidence of God, when the spirits of some pious men were 
 iSiirred within them, and the truths almost forgotten were by their 
 iEJftbrts brought to light and enforced. These men naturally first 
 gave attention to what appeared to be fundamental truths, with 
 Aspect more particularly to the Atonement, and the operations and 
 Mfluence of the Holy Spirit. The relation of the individual soul to 
 God, and His work in it, were then so exclusively regarded, that 
 ifie Church as a corj^orate body was overlooked, and the fact was 
 ^liored that Christ had established upon earth, a visible kingdom, 
 tHth its offices and ordinances, and that this organisation was to be 
 j^petual. For a long period, the party originated by these good 
 iken comprised within itself the greater part of the earnestness 
 iitid devotion of the age, and there was little life beyond its limits ; 
 bht at length it was perceived that, although they held and taught 
 €fvangelical truth so far as they went, they were not preaching the 
 i^ole of the Gospel. Truths long hidden were brought to light, 
 a&d they who had discovered the defect in the then prevalent teach- 
 Sfg were, in their turn, tempted to attach undue importance io their 
 (Escoveries, and repeated the errors of their predecessors, by sup- 
 ^eing that they now had the whole truth, and that their opponents 
 l%re altogether wrongs. The Church and the Ministry and the 
 Sacraments were the topics, upon which they almost exclusively 
 
24 
 
 insisted, treating with contempt, or denying, the truths which did 
 not appear at first sight to harmonize with those most prized by 
 themselves. This was the natmral reaction firom the opposite 
 extreme, and equally defective ; but now the true relative position 
 of these two parties appears to be discerned, and some of the most 
 devoted, holy, and zealous, men are conspicuous for their adoption 
 of the sentiments of both, blending together, in one harmonious 
 system, doctrines and practices which were held to be opposed, or 
 at the least to be inconsistent the one with the other. 
 
 ' This process, it may be observed, has not been restricted to 
 Theology, it has been and is adopted in other matters also, parties 
 being amalgamated and old division lines effaced, so far that it may 
 be regarded as one of the characteristics of this age. The maxim 
 inculcated by the grand old heathen philosopher, is now adopted as 
 a practical rule, that truth is ever to be found in a mean between 
 two extremes, not necessarily equi-distant, but somewhere between 
 them. This maxim appears to hold good in all probable matter, 
 and is a very usefiil practical guide, for we are led by it to shun 
 extremes, and are compelled to beware of attaching ourselves to 
 any party, knowing that a party, as such, is avowedly in error, 
 holding only part of the truth. At the same time, we must be 
 prepared, if we attempt to act upon this principle, to be assailed by i 
 both of the parties from whom we stand aloof, and to be charged \ 
 by each with a near approximation to the other, for viewed from j 
 either extreme, the mean will commonly appear itself to be in the i 
 other extreme. That we shall not in any case individually disco- i 
 ver the exact mean, is more than probable, for we all through i 
 human infirmity are likely to have an undue tendency to one side or ) 
 the other, but adopting this principle and endeavouring to act upon \ 
 it, we may hope to approach near to the truth, if not strictly to < 
 attain to it. The two great parties to which I have referred, each 
 include many earnest and pious men, who are estranged, chiefly \ 
 through a misapprehension of each other's teaching ; and I propose ] 
 briefly to examine thek respective positions, tliat we may see how i 
 they really stimd, and whether there are actually such differences, ] 
 as may justify either party in separating themselves from their ] 
 brethren, who minister in the same Church, under the same vows i 
 and obligations. 
 
 I 
 
r The one party charge the others with attaching too much im- 
 portance to externals, to th^ due order of the Ministry, and to the 
 Sjicraments, while they are themselves supposed, by those others, 
 to.rely too much upon frames and feelings, disregarding the ap- 
 poiited means of grace, lightly esteeming the Holy Sacraments, 
 and generally treating with little respect the system organised and 
 ©Btablished upon the earth by the inspired Apostles. Now there 
 are unquestionably extreme men, on both sides, who can never be 
 brought to a mutual understanding who although they may sub- 
 scribe to, and use the appointed forms of the Church, are by no 
 means satisfied, are constantly wishing for alterations ; but there 
 are very many more who honestly and strictly adhere to her teach- 
 ing, although they may somewhat differ in their acceptation of it. 
 
 I am bound to assume that you have all, my Eeverend 
 brethren, well considered these matters, and require no further 
 instruction from me, and yet I have reason to think that you may 
 wish me officially to set forth what I hold to be the teaching of 
 QUI Church upon the disputed points, for by this we all acknow- 
 ledge our obligation to be governed. From the call of Abraham, 
 there has ever been in the world a visible Church, a family or body 
 beiring a peculiar relation to God, of which all the members are 
 deaeribed as possessing certain privileges, and bound by special 
 obligations. Within this body there have been at all times bad and 
 good) tares and wheat, but, whether admitted by circumcision or 
 by baptism, all have been addressed and treated as distinct from 
 the world, whether for salvation, or for condemnation on account 
 of aggravated guilt. It is admitted by all, that the existence of 
 such a divine organisation is assumed in our Church system, and 
 the question is ; what position is assigned to her Ministers and her 
 Chcdinances ? 
 
 With respect to the former, Episcopal ordination is insisted 
 upon as an essential qualification, so far that the most able and 
 pious Minister, coming from any non-Episcopal body, must be 
 ordained before he can be permitted to ofliciate, while an Episco- 
 paUy ordained man, from a corrupt branch of the Chmxjh, may be 
 reived upon renouncing his errors. This is because she holds the 
 dogrine of Apostolical succession, which, frequently misunderstood 
 vbA misrepresented, means simply that lo one can have authority 
 
26 
 
 to act as an aml)assa3'or ^or Christ, except fi-om Unrisi hirtiBelf, 
 that all authority is derived from Him, that it was given when the 
 christian ministry was instituted on the day of the resurrection, and 
 has been transmitted through successive generations in due order.' 
 The Bishop therefore, in ordaining, does not confer original autho- 
 rity, but only acts instrumentally, handing on that which has beei 
 received by himself. The admission that this succession may be o 
 no consequence or may have been broken would imply, either tha 
 man may give a commission to a fellow creature to act for God, o 
 that, as some consistently maintain, there is not now in the Churc! 
 any distinct order of Ministers. If then wo would be free from tli 
 presumption of assuming that prerogative of the Head of tb 
 ^ Church, we must hold that all ministers derive their authorit 
 
 solely from His institution. It is sometimes maintained that ever 
 man is truly an ambassador for Christ, who supposes himself to I 
 moved by the Holy Spirit to take upon Him that office ; but ^ 
 reply that God is not the author of confusion, that li visible Churc 
 requires risible ordinances, that He hab instituted a certain orde: 
 or mode of appointment, and that, if departing from it. He shoiil 
 send special messengers, if He should really call any one to a( 
 without a formal commission. He would doubtless supply su( 
 evidences of that call, as would remove all doubt from the min 
 of his faithful people. I cannot understand how any man, havii 
 regard to the character of the functions which he is to disCharg 
 can lightly regard this matter. Can it be supposed, that eve 
 one is at liberty to minister the Holy Sacraments, that every oi 
 may preach the Word? Probably in most of our congregatio: ^ 
 there is to be found some one better qualified than the ^linist i 
 himself, by ability and knowledge of the Scriptures and fluency I 
 speech, to occupy the Pulpit. By what right do you claim t i 
 attention of such men, or require them to respect your teachiii. ( 
 Is it not on account of your divine commission, because you cor*< 
 • ; . ; to them with a message from God? He who is appointed bv ( 
 
 congregation, as a matter of conveniience, to be their leader, 1 
 superintend their devotions, and to expound to l!hem from time t 
 time the word of God, can never be more than their servant. I i 
 may be in many ways a very tiseful man, but he is not an a; | 
 
 ♦ See Appendix A. * 
 
. 0t 
 
 Baescador for CKnst, and tKere is no trace of sucli an'^poTntmerit 
 in tlie Scriptures. The solemn form by which we were ordained 
 Priests was, either a reality or an imposture, if the latter' then it 
 was a profane and blasphemous mockery, and no man who so 
 regards it can act under the authority so conferred , without immi- 
 nent peril to his soul. If the former, then having received the 
 niinistry of reconciliation, we must feel that we speak, not merely 
 dk man to man, but as though God did beseech them by us, that 
 when we bless in the name of the Lord, when we proclaim pardon 
 to the penitent, we speak not of ourselves, but as the special 
 messcno-ers of Him who hath called and sent us.* When ajjain 
 we warn the wicked, and endeavor to awaken the sleepers, to arouse 
 the careless, and to lead them to flee from the wrath to come, we 
 do this as watchmen, who have been charged to perform this duty, 
 of whom if we neglect it, the blood of those who perish will be 
 required. And we are bound to exhibit our credentials, to make 
 otir people understand their nature. It is neither humility nor 
 irfodesty, but a gross dereliction of duty, and an aflfront to Him who 
 hilth called us to so high a dignity, to refrain from referring our 
 atithority to Him, and clearly explaining the ground upon which 
 ^bne we can presume to exercise it. In any case, this surely 
 mtist be admitted, that no one of us can be justified in exercising 
 otk Ministry, without a clear persuasion of the grounds on which 
 we do so, without having thoroughly examined, and satisfied our- 
 swves, eo as to be able clearly to explain to others the nattire of the 
 C3iadstian ministrv, as distinct from the multitude of those who 
 o6inpose the body of Christians. Abandon your position, as 
 holders of a commission received by iminternipted succession from 
 Qwist himself, and no other will be found capable of being de- 
 fetided, against those who pretend that there are no officers in 
 Christ's Kingdom upon earth, that there is not to be a distinct 
 order of men set apart to minister in holy things, but that every 
 Christian may perform these functions, if he conceives himself to 
 b€hmoved by the Holy Ghost to do so, without any examination of 
 thift reality of his call, or any visible seal. 
 
 We admit that every believer is a Priest, that the whole body 
 CQpectively are a "royal priesthood, an holy nation ;" and we would 
 
 ♦ See Appendix B. 
 
28 
 
 that this truth were more fully understood and realized. All are I 
 to "offer up spiritual sacrifices acceptable to God by Jesus Christ," " 
 and to ** shew forth the praises of Him, who hath called us out of 
 darkness into His marvellous light." Our Church specially provides 
 for the exercise of this Priesthood, by requiring the assembled 
 congregation to take an active part in a large portion of the public 
 services, either uniting with the minister, or responding to his 
 utterances. The Spirit dwells in them, and each one is a temple 
 of the Holy Ghost, and we would have them ever remember their 
 high calling ; but it is not the less true, that it is according to the 
 will of God now, as it was in the case of the Israelites, to whom 
 these titles were originally applied, that certain persons shall be 
 clothed with special authority to perform some of the functions of 
 this Priesthood, and that, through the ministry of these persons, 
 certain gifts and blesssings are to be conveyed to the meijibers ofi 
 
 the one body.* . ,v; i\'ri<c- ; 
 
 Concerning the Holy Sacraments, there ought to be little differ- 
 ence of opinion among the ministers of our Church ; for, supposing! 
 that there may be room for doubt as to the teaching of the Scrip- 1 
 tures, she, it is certain, has adopted a definite interpretation thereof,^ 
 which we are bound to accept and to teach. We hold that thej 
 written word is the one only infallible standard to which all teach-j 
 inw is to be referred, by which all must be tested ; but the Lord, 
 who has promised to be with his Church even to the end of thej 
 world, has thus provided for a living voice speaking dogmatically, 
 and by comparison with this authoritative teaching we are to deter- 
 mine the true meaning of the Scriptures, where we have conflicting] 
 tenets deduced from them.f If after careful examination^ ^ookingj 
 
 * U there not reason to fear that they who refuse to recognize the Christiai 
 ministry may be guilty of the " gainsaying of Core" who with others " gathered 
 themselves together against Moses and against Aaron, and said unto them, yetalf 
 too much upon you, seeing all the congregation are holy evf ry one of them, am 
 ■ the Lord is among them ; wherefore then lift ye up yourselves above the congre 
 gation of the Lord ? " 
 
 t This sound principle was thus affirmed by Cranmer, in his last appeal :- 
 •' Touching my doctrine of the Sacrament, and other my doctrine of what kins 
 soever it be, I protest that it was never my mind to write, speak, or understand 
 anything contrary to the most holy word of God, or else against the Holy Catholi 
 Church of Christ ; but purely and simply to imitate and teach those thmgs onlj 
 which I had learned of the Sacred Scriptures and of the holy Catholic Church o 
 Christ f^om the beginning, and also according to the exposition of the most Hoi 
 and learned fathers and martyrs of the Church."— <7ra»M»«r Befiunns and LttUs 
 —p. 272. 
 
 I 
 
€ 29 
 
 tte guidance of the Holy Spirit, we should be persuaded that 
 r interpretation is erroneous, that it cannot be reconciled -^hh. the 
 imtten word, with respect to essentials, we should then bt 'ound 
 at once to cease to officiate, to withdraw from the exercise of the 
 ministry, if not immediately from her comriunion. Addressing 
 you therefore as Ministers of the English Branch of the Catholic 
 Church, I advisedly limit myself to a summary of her teaching, 
 leaving the proof or refutation of it to be sought in Holy Scrip- 
 ture and in ancient authors, i ■ 
 
 With respect to baptism, I need only refer you to the familiar 
 language of the Catechism, and the offices, more particularly of 
 that for the reception of children who have been privately baptised 
 which is 80 explicit, that it cannot possibly be explained away ; — 
 ** This child being bom in original sin and in the wrath of God is 
 now, by the laver of regeneration in baptism, received into the 
 number of the children of God, and heirs of everlasting life, for 
 <mr Lord Jesus Christ doth not deny his grace and mercy unto 
 such infants, but most lovingly doth call them unto Him ; " and 
 the declaration after baptism is thus expressed, "this child ib by 
 baptism regeiierate.'* , -^ . ^ j. , . . . 
 
 The tone of the Articles is supposed to be lower than the Prayer 
 Book ; but there also we have a direct contradiction of the popular 
 opinions in the statement* that " sacraments ordained of Christ 
 be not only badges or tokens of Christian men's profession, &c. ;"f 
 then particularly we have it affirmed, that baptism is not only a sign 
 of profession, and mark of difference, whereby christian men are 
 cKscemed from others that be not christened, and that it is a sign 
 of regeneration or new birth. We may reasonably ask, whether 
 iily one, reading this language, could entertain a doubt for a 
 lioment about the teaching of the Church, if he were simply 
 'Wtehing to discover what is intended to be conveyed without any 
 prejudice, can any one doubt that it involves the doctrine of bap- 
 tismal regeneration ? meaning thereby, not that the water acts as 
 tf^ charm, or diat the minister can of himself impart to it any virtue, 
 but that it is the instrument appointed by Christ himself, whereby 
 8 certain effect is to be produced, that they who receive it accord- 
 
 * Article XXY. t S«e Appendix C. 
 
30 i 
 
 lug to his institution are incorporated into llim the second Adam, 
 and thereby acquire a right to the privileges of the Sons of God, of 
 which they had been deprived by the sin of the first Adam, their 
 father according to the flesh, and to all the benefits derived from 
 the incarnation, the taking of the manhood into God.* 
 
 With respect to the other Holy Sacrament, I must enlarge a 
 little, because this is the subject in our day of much controversy, 
 and the divergence of opinions is very wide. Here again, we 
 begin with the instruction provided for the children, and they who 
 find the meat intended for babes too strong for them can scarcely 
 suppose themselves sound members of the Church. We are told 
 concerning the Lord's Supper, that therein the body and blood of 
 Christ " are verily and indeed taken and received by the faithful," 
 and that ' ' our souls are strengthened and refreshed by the body 
 and blood of Christ, as our bodies are by the bread and wine." In 
 the article we are taught, that " the Supper of the Lord is not 
 only a sign of the love that Christians ought to have among them- 
 eelves one to another." That is to say, it is not merely a love- 
 feast, a bond of union, it is not as many suppose merely a celebra- 
 tion by uniting in which persons declare themselves members of a 
 certain Society, there are certain blessings conveyed through it; 
 *' to such as rightly, worthily and with faith receive the same, the 
 bread which we break is a partaking of the body of Christ, and 
 likewise the cup of blessing is a partaking of the blood of Christ." 
 lu the office we are taught to pray < ' that we receiving the crea- 
 tures of bread and wine may be partakers of the most blessed body 
 and blood of Jesus Christ," " that we may so eat the flesh of Jesus '. 
 Christ, and drink His blood that our sinful bodies may ' ^ made \ 
 clean by His body and our souls washed tlirough His most precious 
 blood." And in the Homily we read, " this much we must be sure \ 
 to hold, that in the Supper of the Lord there is no vain ceremony, 
 no bare sign, no untrue figure of a thing absent." Hnii ^ " 
 
 gg Now if there is "no untrue figure of a thing absent," there * 
 must be a true or real presence. These words are by some sup- ' 
 posed necessarily to imply the Romish doctrine, and the gross \ 
 error of transubstajtttiation, but this is to be attributed merely to ^ 
 
 ♦See Appendix D. "^ i 
 
tlgir ignorance, for they confound real with material, being unable 
 llUponceive of any thing real which is not substantial, whereas the 
 things which are not eeen, which are spiritual, arc most truly real. 
 Hie doctrine of our Church, as now contained in her authoritative 
 dofcuments, the doctrine held by our reformers, and by the early 
 Christian Fathers, is unquestionably that the faithful communicant 
 doee actually, though spiritually, partake of the body and blood of 
 Qfyrist,* tliat the bread and wine, having been consecrated, are 
 m^/de the vehicle for the conveyance to the communicant of that 
 body and blood, of wliicli it is written, " except ye eat the flesh of 
 the Bon of Man, and drink liis blood, ye have no life in you." 
 
 ^Although the Church condemns the doctrine of transubstan- 
 tifjljjion, she does not by any means say that the consecration is a 
 u^e form, that these words are only rehearsed as declaratory of 
 the.purpose for which we meet together, having no effect upon the 
 e^jijaents of bread and wiao, and that those elements are precisely 
 th^ same after as before. On the contrary, it is expressly ordered 
 ti^l^ if any of the consecrated bread and wine remain, the Minister 
 sl^ reverently place them upon the Table, covering the same with 
 a ^r linen cloth ; and at the end, the Priest and other communi- 
 capi^ shall reverently (observe the word again,) eat and drink the 
 aaj^ ; wliile, if there is not enough, the words of consecration are 
 to Ije repeated over every additional portion of bread or wine before 
 ititi^n be administered. Why ia this ? Is it not because we believe 
 th^ whereas before consecration they are simply bread and wine, 
 th^jr are made after consecration the means of communicating to us 
 th^body and blood of Christ, so that we " spiritually eat the flesh 
 of Christ and drink liis blood, we dwell in Christ and Christ in us." 
 H^Sfl^e they who eat. and drink unworthily, who as St. Paul says 
 d(0|,yijiot discern the liord's body, who do not distinguish between 
 tl^|||.iyhich has been consecrated for this purpose and common food, 
 ef|j_|iid drink their own condemnation. Let us not enquire, "how 
 can this man give us his flesh to eat," how in receiving the bread 
 aoGL-wine we also receive the body and blood of Christ ? Let us 
 humbly and thankfully acknowledge His great goodness, believing 
 S^ word, while we are compelled to eonfese that ^is is a great 
 i^jttery, far beypnd our comprehension, whatever theory may be 
 ad^ted concerning it. 
 
 IIM ■ T l I I I I ■ I. I. ■■ ■ I. —^..i . — . I. I,, I .1 I III M^W Mi— ■— MMM).^— ^— Ml»— » 
 
 * See Appendix E. 
 
32 P 
 
 Many persons entertain a strong prejudice against the use of tb 
 term ♦* sacrifice," as applied to this Holy Sacrament; but it ha 
 been commonly so applied from the first. If it be used in an* 
 sense which implies a repetition of the one sacrifice, once for al 
 oflTered upon the Cross, then it is to be condemned ; and we utterl 
 repudiate it, but there are sevv^ral senses in which it may be use 
 with propriety.* Thus the whole service is a sacrifice, as it ; 
 termed in the prayer after administration, **a sacrifice of prai; 
 and thanksgiving." In the same prayer, the oflTering of our soui 
 and bodies is spoken of as a "living sacrifice" — again we confe? 
 ourselves unworthy to offer any *' sacrifice," but beseech Him t 
 accept ** this our bounden duty and service." Ap^in the sacrifice 
 under the law had no eflScacy in themselves, for the blood of bul 
 and of goats could never put away sin, but they prefigured the oi 
 all-sufficient sacrifice, which was to be offered in the fullness c 
 time, and as they may properly be called sacrifices, although onl 
 types and shadows of the one sacrifice, so may this representatioi 
 specially endued with virtue so as to convey to us the benef 
 thereof, be still more correctly designated by that same term. On 
 Lord said, "do this for a memorial f of me" (for this, as yo 
 know," is a more exact rendering of His words than ** in remen 
 brance of me,") so that it is a representation before God and me 
 of his sacrifice; and as St. Paul teaches us, "as often as we e; 
 this bread and drink this cup, we do show or proclaim the Lord 
 death till he come."t You need not be afraid of involving you: 
 selves in Bomish error, by the use of this word, unless you wi 
 insist upon restricting it to one only signification, and depriving 
 of the meaning which has been commonly attached to it. In feet fc 
 things are more favorable to Rome, than the habit of conceding! 
 her the sole right to adopt language and practices which ax^ founi 
 upon examination, to have been commonly used by the writer! 
 whose authority is highest in the Church of C^st, and particular! 
 in our own Branch of it. " " ' ;« •* 
 
 * See Appendix F. 
 
 t The word used by our Lord, conveys the ideas of commemoration and m 
 morial, as well as remembrance. It may be noticed as a marked distinctie 
 between the two covenants, that under the Law of Moses there was a commes 
 oration of sins; (Heb. x. 3.,) while under the Gospel there it a coounemoratic 
 of a Saviour from sin. — Bidhtrtttth on iht Lord^a Supper. 
 
 X See Appendix 6. 4 
 
»%. 
 
 1m The idea of making before God a memorial of the eacrifice, may 
 mppear erroneous to those to whom it is not familiar, but we have 
 only to ask them to consider a little, not to decide too hastily. Do 
 We not all constantly use the expression pleading Christ's merits? 
 pleading his sacrifice once offered upon the cross? What do 
 we mean by this? Is it not, if we may so speak, recalling it to 
 the memory of the Father, declaring that we rely upon it for 
 acceptance with Him ? Now it is very inconsistent, to maintain 
 the propriety of pleading the sacrifice in words, and yet to deny 
 that we may do so in act, that we may regard the breaking of the 
 bread, the representation of the death of Christ, as pleading it in 
 the most pow rful manner,* making the most effective memorial, 
 because it is that which has been specially prescribed by the Lord 
 himself. He, having " by his own blood entered in once into the 
 holy place," now appears "in the presence of God for us," and 
 perpetually maketh intercession for us. He pleads his own sacrifice, 
 and we, when we celebrate these holy mysteries, acknowledge that 
 intercession, and entreat that it may be accepted for us. , ^ j- Xi-' ? 
 And here it may be necessary to observe, that there is bo reason 
 to expect an} benefit from this celebration, except through participa- 
 tion, through eating and drinking. The great feature of the 
 Passover, was the eating the lamb that had been slain. The 
 benefits of the sacrifice were appropriated to the individual, through 
 feasting upon it. It is in tkis^ as St. Paul says, that we shew the 
 Jjord's death. And he illustrates the effect upon us, by a reference 
 to the Jews, '• Behold Israel after the flesh, are not they which eat 
 of the sacrifices partakers of the altar?" in like manner they who 
 should eat of things sacrificed to devils, would have fellowship with 
 devils, and they who are partakers of the consecrated bread and 
 cup, being partakers of the Lord's Table, are partakers of Him 
 whose sacrifice k there represented. The bread and the wine are 
 taade the body and blood of Christ, not absolutely but to us. 
 Their substance is not changed, neither is there any union of the 
 body of Christ with them. The natural body of Christ now 
 
 * What we more compendiously express in that general conclusion of our 
 
 riyers, " through Jesus Christ our Lord," we more fully and forcibly represent 
 the celebration of the Holy Eucharist, wherein we plead the virtue and merits 
 of the same sacritkie here, that our great High Priest is continually urging for us 
 li heaven. — Bitieersieth on the LvreTs Supper, 
 
 3 
 
- ■ ^^ ^ 
 
 34 :'¥ 
 
 glorified, is in Heaven, and is always represented as being there, ^ 
 above, where Christ eitteth on the right hand of God. Moreover, 
 if we were made partakers of the glorified body, we should not havo i 
 the blood presented to us at all. In the Eucharist we have that 
 body, through the sacrifice of which we obtain remission of sins,* we 
 have separately the body and (lie blood which were separated upon ; 
 the cross, the body which was broken, the blood there poured out. i 
 He who, by his Almighty power, enabled his Apostles to feed the ] 
 multitude with a few loaves, still through the operation of the Holy 1 
 Spirit, by the instrumentality of his appointed ministers, imparts to i 
 his faithful disciples that bread which came down from Heaven, ] 
 even the body and blood once offered as an all-sufficient sacrifice \ 
 upon the cross. But as our souls, not our bodies are to be ] 
 nourished by the sacred food, therefore its spiritual qualities are t 
 imparted to us. These, by the operation of the Holy Spirit, are 1 
 actually imparted to the faithful recipient, while from the wicked i 
 and those who are void of faith they are withheld. ** The body of < 
 Christ is given, taken and eaten in the Supper after an heavenly \ 
 and spiritual manner, and the mean whereby the body of Christ is.j 
 received and eaten, is faith." 1 
 
 '' In the mass, it is held that the body and blood, together with i 
 the soul and divinity of Christ, that is to say the whole Christ, are ] 
 present in the consecrated wafer, and that these are actually offered 1 
 as a sacrifice by the Priest ; but we have no oblation after conse- 1 
 oration. We however solemnly offer to God bread and wine, 1 
 which are afterwards to be consecrated, and the omission by any « 
 Clergyman of this oblation, as ordered by the rubric, is inexcusable. ^ 
 The belief that the whole Christ is there locaUy present, circum- s 
 scribed by the material elements upon the altar, and that He is 1 
 actually offered, is unfounded, and all ad ation based upon it is 1 
 wrong:. Yet there can be no doubt of the conclusion, derived from 1 
 a careful examination of Holy Scripture, and of the early Christian t 
 
 t 
 
 writers, and of our own formularies, that, after the prayer and act 
 of consecration, the bread and wine are, by the power of the Holy ^ 
 Ghost, endued with such virtue, that the faithful communicant i 
 does literally though spiritually feed upon Christ, having his «oul 
 truly strengthened and refreshed thereby, f 
 
 • See Appendix H. 
 
 t See Appendix I. * 
 
«> 
 
 3d 
 
 may be deemed superfluous here to point out the error of 
 thcwe who imagino that they may beneficially be present at the 
 celebration, although they refuse to communicate ; but where the 
 hi^er views of this Holy Sacrament arc inculcated, it is necessary 
 to warn also against the errors into which men, (being naturally 
 ifiidined to run to extremes,) may be most likely to fall, through a 
 pfllftersion of the truth on that side. Now we know that, in Eng- 
 hw^ in some Churches, the whole congregation are urged to remain 
 during the celebration, and that a custom is creeping in, even 
 among those who have been regular communicants, of frequently 
 remaining without c<immunicating. But this is contrary to the spirit 
 of the aucient constitutions ; and, in the words of the Bishop of 
 SaMsbury,* " the only possible place which a faithful lay Christian, 
 or I would add a priest not celebrating, can rightly have, when the 
 Hofy Eucharist is celebrated, is the place of a communicant. If 
 there be reasons and causes personal to himself, why he should not 
 on the particular occasion, communicate, the same reasonable 
 causes require his absence from the celebration." S. Chrysostomf 
 rebuked those who thus remained without partaking, ' ' in vain is 
 the daily sacrifice, in vain do we stand before the Altar, there is no 
 one to partake, art thou not worthy of the sacrifice, nor of the 
 participation? If so then neither art thou of the prj.yel's. Thou 
 heai^est the herald standing, and saying, ' as many as are in peni- 
 tentie all depart ; ' — as many as do not partake are in penitence. 
 Ev<fry one that partaketh not of the mysteries, is standing here in 
 shameless effrontery," &c. A similar opinion was expressed by the 
 ven^ted Keble,| — in a letter written not long before his death, 
 and although we cannot eject any who choose to remain, and it may 
 be desirable that Candidates for confirmation or others intending 
 to become communicants, should be present before being actual 
 partakers, I trust that you, my Kcv. Brethren, will never sanction 
 the attendance, during the celebration of the most Holy Sacrament, 
 of a mixed congregation, of whom the majority may be practically 
 sefi&excommunicatcd, nor encourage communicants, to delude them- 
 selves with the notion that they may be in almost as good a position, 
 
 ""il i itl li ii" " I — — II' 
 
 *lMoberly's Bampton Lectures, p. 190. 
 f Horn. iii. : in Ephes. i. 15-20. 
 = % See Appendix K. 
 
86 # 
 
 when their consciences warn them not to draw near, as though tb 
 were regulaily availing themselves of their christian privileges, t, 
 that they may profitably be present, while neglecting to partake 
 the sacrifice, in which they can only enjoy a direct personal partif : 
 pation by eating and drinking. 
 
 ,, With respect to the frequency of celebration, this will depci 
 '.very much upon the manner in which the Holy Sacrament i 
 regarded. Where it is looked upon as little more than a profcssit j 
 of faith, the celebrations will of course be rare ; but when it 
 rightly regarded they will be frequent. And provided they be e ^ 
 so multiplied, as to make it probable that the needful preparati . 
 will be wanting, they can hardly be too frequent, any more tL _ 
 prayers can be. At all events, if we take for our guide the Scrij 
 tures, and the history of the primitive Church, we know that t!j 
 breaking of bread was the primary object of the public assemblies ti i 
 worship. It should therefore be a part of all oar most solemn aij 
 special services, and a celebration regularly on the first day of eve { 
 w^eek, if not more frequently, should be as far as possible our rul^ 
 ^The mind of our Church, in this respect, is manifested in ti| 
 rubric requiring that in Cathedrals and Colleges, where there a \ 
 wiany Priests and Deacons, they shall all receive, with the Prif^ 
 every Sunday at the least. Tke objections raised to the practit \ 
 would be unaccountable, if we were not aware that, whenev 
 there is an awakening, whenever an improvement is introduc] 
 upon long existing practice, many persons are sure to opposj 
 without examination or reflection, merely because they do not E ( 
 the old customs to be changed, especially if the change appears ( 
 require them to take more trouble than before, or to do more tlii i 
 they had been m the habit cf doing. Thus, where the Commuiii j 
 had only been celebrated four times in the year, the introduction % 
 a monthly communion has been violently opposed, and the intri 
 'ducer has been charged with the adoption of grievous errors, wH e 
 those who have been accustomed to a monthly celebration ^i 
 dnclined to condemn their brethren who have ventured upon a week i 
 •communion. This much is certain, that nothing less than a week 4 
 celebration is in accordance with Scriptural rule ; and I am thasi ] 
 ful that in several Parishes, even where there are two or thni 
 Churches, this rule is adopted, by celebrating the Hol^ Communii ' 
 
Sunday in that Church which has the morning Service. 
 I there are still a few, where there are only from four to six 
 celebrations in the year, I am sorry to see ; but the list is steadily 
 deciteasing, and I hope that the annual returns will soon shew that 
 in 'ihost, if not all, of the Parishes in this Diocese, both Clergy 
 atftf' Laity feel that the Holy Communion is the great act of 
 Christian worship, is tho chief object for which Christians should 
 asiemble together, is so great a blessing that they will be 
 amdous to enjoy this their high privilege as oflen as may be 
 possible. If it be found that your people are so ignorant, or so 
 perverse, as to insist that the practice of weekly Communion is 
 unwarranted, or betokens a tendency towards extreme opinions, it 
 may be well to circulate John Wesley's Semio ipon this subject, 
 whiiih, written by him in early life, was revised and republished 
 otHiy two years before his death, and is therefore the expression of 
 his matured judgment.* It is worthy of note too, that the cele- 
 brate Anabaptist preacher, whose disciples in London are so 
 numerous, advocates, and has adopted, weekly Communion, and 
 that a modem sect of Christians, who more than any others have 
 ' reje<ited Catholic tradition, have been constrained by the plain 
 worfs of the Scriptures, to adopt the practice of meeting together 
 to Break bread, on the first day of every week. 
 
 There is another point on which, although I referred to it in my 
 
 last charge, I cannot refrain from adding a few observations. I 
 
 m^i& the character of the serv^'ces, and the arrangements and 
 
 ominnents of our Churches. Our opinion, of the manner in which 
 
 thfiil^ should be ordered, will be greatly influenced by our opinions 
 
 wiiJi respect to worship, which as I then observed appears to be 
 
 little understood. The question is, are we to regard our public 
 
 assettlblies a? designed, solely or chiefly for our own benefit and 
 
 edifk^tion. or r«ther for the honor of Grod? The low view regards 
 
 eefTtnore paiiicularly, and considers chiefly what good self ia to 
 
 ! derive, and consequently anything beyond the customary Sunday 
 
 i aef ffc e is lightly esteemed, regarded as a work of supererog«don, 
 
 ^ Of 'it Mivoring of formalism and of too much attention to externals. 
 
 I K is found that the soul is more excited, and therefore as it is 
 
 8i^||0sed more beneficially affected, in private devotfon, or in 
 
 f * See Appendix h. 
 
jT.^'v 
 
 *;■■■ 
 
 I 
 
 social prayer meetings, than in the public services, and therefore] 
 attendance in the House of God is not thought of, except upon the! 
 Sunday, and then too frequently the Sermon is much more thei 
 attractive power than the promise of the Saviour's presence where i 
 two or three are gathered together in His name. But where there; 
 is any adequate apprehension of the true nature of worship, when 
 it is understood and felt that the glory of God is first to be I 
 regarded in our assembling together, then our feelings concerning | 
 it must all be influenced accordingly. Then it is felt that the daih I 
 service, as ordered by our Church, ought tO be adopted as far at | 
 may be ; that it should in fact be the nde and not, as unhappily it | 
 now is, the exception. He is honored by the public assembly, andl 
 due homage is rendered to Him by the attendance in the House ot | 
 Prayer, in a manner in which it cannot be rendered by any other ^ 
 means, notwithstanding any benefit that the individual may deri^c J 
 from the use of those means. In the long season of darkness. \ 
 with which our Mother Church was afilicted, when the spiritual lift.^ 
 was nearly extinguished, the daily service was almost unknown | 
 except in Cathedrals and Colleges, but now it has been in mamf 
 places restored ; and although the circumstances of some Parishe: | 
 in this Diocese are such that it cannot generally be introduced, I 
 hope that you will all bear in mind that it is the practice, at whicli 
 we ought to aim, and that, whenever it may be possible, you will 
 introduce it, or will approach as near to it as you can. 
 f^^. Then with respect to the style and decoration of our Churches, j 
 and the character of the services, if we discern that worship is tu 
 be our great object, we shall desire to have everything in harmony 
 with it. The Building erected for the glory of God will shew that 
 our own accommodation has not been primarily considered. An 
 expenditure, which we might well grudge for ourselves, will bt 
 cheerfully lavished upon it, by those who have the spirit whereby; 
 David was influenced, when he prepared great store for the Temple,; 
 because the palace was not for men but for the Lord God, and the I 
 services will bear the same character. Many things may be appro| 
 priate, and even requisite, for worship in its most perfect earthh 
 form, which would be unsuitable if we were only to regard tb 
 assembly as gathered together for confession, and supplication, an 
 hearing the word preached, for their own benefit. 
 
 
■■>- ^ . 39 ;^.^- 
 
 The opinions and intentions of our Reformers and the compilers 
 of our Prayer Book, in this matter, are to be inferred from the 
 character of the services adopted as the type, as their ideal of what 
 public worship ought to be, and for the maintenance whereof 
 provision was made in the Cathedral or Mother Church of each 
 Diocese, so that the choral service has been continued twice on each 
 day throughout the year. It is moreover to be noted, that several 
 portions of the service, which are commonly read, ought if possible 
 to be sung, thus the Creeds and even the Litany are to be " sung 
 or said," not " said or sung." Try then to elevate the thoughts of 
 your people, that they may be influenced by a right spirit, that 
 their hearts may be raised above selfish considerations, and they 
 may humbly endeavour to imitate the heavenly host who, having 
 nothing to gain, no occasion for prayer, yet are occupied with 
 unceasing worship. 
 
 But while worship is first to be regarded, while we honor God, 
 
 we also are permitted to look for blessings for ourselves, and in this 
 
 respect there is room for difference of opinion. In practice, one 
 
 man finds his aflfections enlivened, and his heart stirred within him, 
 
 by external aids such as music and singing, and would have as 
 
 miich of them a£ cm be introduced into our services ; to anot|ier 
 
 these are distasteful . One prefers singing hymns in metre, another 
 
 prefers chanting, one finds that he is aided, in his endeavors to 
 
 banish earthly thoughts and to rise heavenward, when he worships 
 
 in a building, whereof all the features are peculiar and free from all 
 
 worldly associations ; of which all the ornaments remind him that 
 
 we ought to devote to God's service the very best that we have, 
 
 while another thinks that he is hindered by these same things, and 
 
 that he can be more devout in the simplest and most homely 
 
 structure. To some, there appears to be no solemnity in a service, 
 
 which is not also dull and heavy ; while others think the services 
 
 should be as cheerful as possible, full of life and spirit.* Let not 
 
 the one condemn the other ; each may rightly endeavor to secure 
 
 __ . _____ ■ -^m^:^. 
 
 * Must worship be dull in order to be spiritual ? To render it acceptable to 
 God, must it be destitute of every element that might render it attractive to man ? 
 Is the divinely bestowed faculty of a good ear, a correct eye, a taste for beauty, 
 in godly people, to be ignored in religion, because others who are not godly might 
 thus be induced to join in an outward worship, with the inner meaning of which 
 they have as yet no sympathy ? — Newman J^U. 
 
 
for himself what he finds to be most beneficial, provided he does 
 not attempt to debar others from the exercise of the same privilege ; 
 but no one can be justified in condemning those whose tastes and 
 feelings differ from his own. To do so is a sure sign of a very 
 narrow mind, and conclusively proves the absence of that charity, 
 which is the "bond of peace, without which whosoever liveth is 
 counted dead before God." 
 
 We hear much, in th^oc days, of " ritualism," and to speak of 
 a man as a ritualist is enough to condemn him, without further 
 enquiry, in the minds of some persons. This arises from a lax 
 use of words, without due regard to their meaning, for we cannot 
 have a body of men uniting in any public service or ceremony 
 without " ritualism." Each denomination of Christians has its o-pirn 
 ritual, or order of services, to which it strictly adheres, and from 
 which in general no departure is permitted. Every minister there- 
 fore who conscientiously adheres to the ritual or rule prescribed by 
 the body to which he belongs, may be called a ritualist. But 
 when used as a term of reproach, it is probably intended to signify, 
 that undue importance is attached to externals, or that unauthorised 
 rites and ceremonies are practised. And no one will object to the 
 definition that, "whatever in the sacred and solemn worship of 
 God, comes between the soul of man, and his Almighty Father and 
 his Redeemer in heaven, in such a way as not to elevate and raise 
 his feeble faculties, towards the contemplation of the Eternal and 
 Supreme, but to bar him from it, that is ritualism in a bad sense."* 
 Here then, issue may be joined as to the propriety of the epithet in 
 each particular case, observing that propriety is two-fold, absolute 
 and relative. What is good absolutely, may not be so in relation 
 to something else. A ritual, highly to be commended m itself, 
 may be unlawful where it is unsanctioned by recognized authority, 
 or it may be so objectionable in itself that no sanction can justify it. 
 We have a ritual provided for us, and being satisfied that it contains 
 nothing essentially wrong we are bound strictly to observe it ; — no 
 minister is at liberty to omit any practice thus enjoined, because he 
 does not see the use of it. But there are some things, for which 
 no directions are given, some practices simply derived from custom 
 
 * Speech of the Right Hon. W. Gladstone. 
 
i 41 
 
 u :. . 
 
 oi* tradition, and iu these there is room for diversity of practice. 
 Nevertheless ihe Clergy are not left each to his own discretion, for 
 the Prayer Book oi-ders recourse +^ be had to the Bishop, Avhenever 
 there is diversity of opinion concning the manner of doing and 
 executing the things contained in it. This wholesome rule is des- 
 pised on both sides, and the offenders are so numerous that the 
 Bishops are powerless, because they cannot as honest and impartial 
 men proceed against those w^ho transgress, on the one side, or on 
 the other, by additions or by omissions, unless they are prepared to 
 enforce a rigid uniformity, without respect of persons or of parties. 
 Thus for example while some of the Clergy persist in practising 
 the unauthorized ceremony of changing the vestments, going out of 
 the Church, and substituting black for white, in the middle of the 
 Service, and on the other hand habitually omit the positively 
 ordered ceremony of offering bread and wine at the appointed time, 
 the Bishop cannot check those who may add to, or detract from, the 
 ceremonial in other respects, which may be deemed more objec- 
 tionable. ,„,..,„_, , . -^ „, ,^ 
 
 Again some persons object to symbolism altogether, in theory, 
 I say in theory, because the most decided objectors are unable to 
 I keep clear of it in practice. It is natural to man, the rudest and 
 the most cultivated nations alike make use of it. We are sur- 
 rounded by it, and have to do with it in our every day life. The 
 coin with which we procure the necessaries of life, the flag under 
 which we live, the constable's staff, these are symbols ; and when 
 we pass from earthly things to heavenly, we perceive that every- 
 thing must more or less partake of the nature of a symbol, for 
 spiritual things can only be understood by earthly illustrations. 
 The Bible is replete with symbolism, and he who would exclude it 
 from our public worship would abandon one of the most powerful 
 aids to devotion, one of the most useful modes of enabling men to 
 comprehend and realize the invisible things of the spiritual world. 
 The only question is therefore whether the symbolism be appro- 
 priate, and whether it is in conformity with the spirit of our 
 services, whether its use is likely to lead to error or to truth, to 
 suggest false doctrine, or to facilitate the comprehension of divine 
 mysteries. Extreme ritualism is in fact an excessive use of sym- 
 bolism bringing discredit upon what in itself is good and profitable. 
 

 42 
 
 But we require to be frequently reminded of the self-evident 
 axiom, that the use of any good thing is not to be abandoned or 
 condemned, in consequence of its abuse. At the same time I 
 heartily endorse the condemnation of those who are endeavoring to 
 introduce, or to restore, Romish practices, simply because they are 
 Roman, although they know how great a prejudice exists in the 
 minds of many against everything derived from that source ; for it 
 must be admitted that this prejudice is not in itself without foun- 
 dation, and we only deprecate it when it would deprive us of what 
 is essentially good, merely because it has b( 3n held among many 
 corruptions. It is equally foolish to introduce as it is to reject, 
 any doctrine or practice, merely because it has a place in the 
 Roman system. It is the part of wise men to judge everything 
 upon its merits. If it comes from a suspected source, there is 
 therefore reason for more careful enquiry and examination, but noc 
 for rejection. Let us " prove all things and hold fast that which 
 IS good. ' ■^mic>i(tmir 
 
 Objection to change is in itself laudable, but it is worse than 
 childish to reject or condemn an improvement, merely because it is 
 new to us. If that principle were to be adopted in earthly things, 
 there would be an end to progress. To persist in adhering to what 
 isy merely because it is, is only less objectionable than change for 
 the sake of change. Such a course is at least inconsistent with 
 the character of this 19th century, in which though its claim to 
 enlightenment may be exaggerated, there is certainly a spirit of 
 enquiry, a general inclination to try everything upon the merits, 
 an appreciation of truth, and a dislike to shams ; our principles 
 must be firmly maintained, and we would steadily walk in the old 
 paths, but in the application of these principles we may profit by 
 experience ; and the habits and tendencies of our age may Require 
 a modification of what was well adapted for another period. W( 
 are sometimes asked when a change is made in any of the detail 
 of our services, why we do not continue in the old way, and ver 
 frequently the proper answer is thiSj either that some thing hi 
 been suggested, which being proposed, has commended itself i 
 worthy of adoption, although its propriety had previously bee 
 
43 
 
 * 
 
 ^V,- 
 
 overlooked,* or that the accustomed mode had crept iu through 
 ignorance or carelessness, and is unauthorised or incorrect, but that 
 now enquiries have been instituted and light thrown upon the 
 subject, 80 that the plea of ignorance is no longer available. Every 
 Clergyman it may be added is bound by his solemn pledges, when 
 the right way has been pointed out to him, to follow it, and to cease 
 from doing what is no longer excusable, when he knows that it is 
 wrong, since wherever there are two ways of doing anything we 
 are bound to follow the right, if we can discover it, even in minor 
 
 ^hile speaking of the mode of conducting our services, I 
 would especially beg you yourselves to set an example of rever- 
 ence. The want of reverence is a crying evil of our age, let us at 
 least do our part t nvards preserving it in the Sanctuary, even if it 
 should not he found elsowhere. The best security for this, will be 
 to have our own hearts deeply impressed with the solemnity of the 
 acts, in w^hich we are engaged, remembering in whose presence we 
 stand, in whose worship we are to be leaders of the Congregation. 
 Some Clergymen act as if they were merely supervisors of the 
 assembly, as though they were to see that the Congregation do 
 right in all respects, without regard to their own position before 
 God ; whereas we ought rather to be absorbed in our own consci- 
 ousness of the majesty of Him whom we are approaching, and 
 while drawing near to Him, to think but little of those who are 
 assembled with us. ^- «ivte *.^? : 
 
 Especially I have to speak of the reverence, due to the Holy 
 Table, for in the course of my visits I am frequently pained by 
 seeing it used as a common shelf or resting place, and while this is 
 the case, it is vain to expect that the people will rightly regard the 
 Table of the Lord, or the holy Sacrament there celebrated. Tliis 
 obligation does not depend upon any particular views, or upon the 
 adoption of any theory. According to the lowest view of the 
 Supper of the Lord, it is still the highest rite of the Christian 
 
 * Thus for example, when several persons have to take part in a solemn cere- 
 mony, or even to enter a sacred Building, it is manifestly proper that they should 
 walk in regular order, or in other words, that there should be a procession. At 
 funerals this rule has been generally adopted, and our common sense leads us to 
 the conclusion, that it ought to be observed on other occasions also, if all things 
 are to be " done decently and in order," and that there can be no reasonable 
 objection to such processions, in themselves. 
 
44 
 
 Church, the privilege to be enjoyed by its most faithful members. 
 The Table is the Lord*s, and therefore surely is not to be treated 
 with less respect than we should manifest in the use of a Table 
 belono-ing to a fellow-creature. Upon it are placed, and from it 
 are distributed, the bread and wine, through participation in which 
 the faithful communicants are, by all, believed to receive some 
 spiritual blessings. And it may not be amiss to remind you, that 
 the common expression " communion table" is incorrect, and 
 perhaps tends to encourage wrong views, for it may imply that it is 
 in some re8pe?t appertaining to man. It does indeed occur in the 
 Title of a Canon, but in the Prayer Book we have always, the 
 *' Lord's Table," or simply the Table. ~^'' 
 
 I have enlarged upon some points on which opinions differ, 
 giving you the aspect in which they are presented to those who 
 would commonly be classed as high Churchmen, because the 
 opinions of those who are so called, are least understood, and at the 
 present time have most need to be enforced ; because moreover, from 
 our position as a small body, among a large population by whom 
 the dogmatic teaching of the Catholic Church is rejected, that 
 teaching is likely to be lightly regarded by ourselves ; and through 
 association with them, the tendency against which we have espe- 
 cially to guard, if we would hold the truth, is altogether towards 
 that one side. But I desire also to direct your attention to matters 
 on which the other School lay most stress, and to truths of which 
 they suppose themselves to be the exclusive advocates. By the 
 one School, our position as members of a body, in our relation to 
 the whole organise lion, is more particularly regarded ; by the other 
 our state as spp«rate members, and the latter is, to say the least, as 
 important as the former. If the branch can only bear fruit as part 
 of the vine, on the other hand it may be still attached to the root, 
 and nevertheless be withered or dead. The withered limb is only 
 fit to be cut off^, and separated actually from the body, whence it 
 derives no nourishment. They are right therefore in preaching 
 the necessity for conversion, in the case of the baptised, who have 
 gone astray, who have wandered from their father's house, as much 
 as for those who have never been adopted as his children. They 
 rightly dwell upon the need for each oae, of the work of the Holy 
 Spirit, upon the necessity for a personal experience of the love of 
 
4^> 
 
 '-^ ■- 
 
 God shed abroad in tlie heart, and for a consciottsncea of peace, 
 produced by a belief that our sine have been borne by Christ, that 
 we are ourselves accepted in the beloved. They insist in harmony 
 with the Articles, upon the corruption of our nature, and the im- 
 possibility of doing '*good works pleasing and acceptable to God in 
 Christ, without the grace of God by Christ preventing us, that we 
 may have a good will, and working with us when we have that 
 good will." They jealously oppose anything approaching to a claim 
 of merit, on the part of man, magnifying the free grace of God, 
 and His love manifested in our redemption, " in that while we 
 were yet sinners Christ died for us." Above all they insist upon 
 the power of faith, and its office in giving effect to all the means of 
 grace, and maintaining the union between Christ and the soul. i 
 
 In this positive teaching they are quite right, and we are all 
 bound plainly and unequivocally to inculcate it, but they are wrong 
 In stopping here, they err, when they maintain that this is the 
 whole of the truth, and deny that other portions of it are also to 
 be held by those who are going on to perfection, desiring as far ay 
 possible to bepome acquainted with, and to uphold, the whole 
 counsel of God. They are above all v/rong, when they assume 
 that these truths are ignored or rejected by those who differ from 
 them with respect to other parts of the divine revelation. 
 
 Let us try then, my Brethren, to emancipate ourselves from the 
 bondage of party. To some persons this is much more difficult, 
 than to others. It is so much more easy to speak find act with a 
 party, than to form an independent judgment, and adopt an inde- 
 pendent course, without reference to the praise or blame of men. 
 He who will not do so, is very likely to be regarded with suspicion 
 by all, but truth is to be sought out and to be maintained at any 
 cost, and we may be sure, that the system which the Lord has been 
 pleased to provide for us, must be attended with benefits, which 
 cannot be so certainly obtained under any other, and that we ought 
 to adopt it in its integrity, not arbitrarily selecting certain portions 
 as important, to the disparagement of others, but trying to give it& 
 due place to every doctrine, and every practice, teaching according 
 to the proportion of the faith* 
 
 Some of you have unhappily to deal with a large number of 
 persons^ who have not been baptised, and you c»a have no difficulty 
 
■m * 
 
 46 
 
 in deteiTtimmg how they are to be addressed ; but mon; commonly 
 we have to do with those, who have been by baptism separated 
 from the world, included among the number called to be saints, of 
 whom nevertheless many are dead in trespasses and sins, or at all 
 events destitute of any tokens of spiritual life. Wherefore, if you 
 would be instrumental in saving their souls, you must be no less 
 urjrent, than you would be with the Heathen. You must plainly 
 set forth the need of an entire change, in the inner man as well as 
 in the outward behaviour. You must try to lead them to such a 
 conviction of their wretchedness, that they may act in the spirit, 
 and after the example, of the younger son described in the parable. 
 While we set forth with the utmost clearness the privileges enjoyed 
 by the baptised, we must be no less clear in setting forth, the 
 increase of guilt and condemnation resulting from them. The 
 right teaching of the doctrine of baptismal regeneration is so far 
 from being opposed to what is commonly known as Evangelical 
 preaching that it adds fresh force to it. It is based upon the 
 corruption of human nature and man's inability to do anything 
 acceptable to God, except by the grace of God. If there were 
 any innate good, any germ which might in time be developed by 
 culture, the Sacraments would not be so essential ; but believing 
 that man, ruined and degraded in Adam, can only be restored and 
 elevated in Christ, we can apprehend the necessity for some mode, 
 by which we may be definitely incorporated into Him, that so we 
 may be actually " members of his body, of his flesh and of his 
 bones." We discern the exercise of love, and of God's free grace, 
 in the appointment of a mode whereby the infant subject to con- 
 demnation, without any act of its own, may in like manner be 
 delivered from the curse, placed in a state of salvation. We can 
 appeal to the baptised, as we cannot to the Heathen. All the 
 arguments used in the Epistles, having been in the tirst place 
 addressed to the baptised, to those who had been regenerated by 
 water and the Holy Ghost, are deprived of much of their force, 
 when the regeneration of the hearers is not recognised.* Because 
 the baptised have been incorporated into the second Adam, there- 
 fore we may urge that they must glorify God, because being bought 
 with a price they are not their own, because they are the temples 
 
 • S^e Appendix M. 
 
47 ., -- ■• 
 
 of the Holy Gliost, who is striving with them, who will be grievcdi 
 by their hardness and impenitence. We must ever be preaching 
 Christ, and must take heed that we do not lead our flocks to rely 
 upon any ordinances, as if they could be in themselves effectual, 
 we must ever teach that they are valuable only because Christ has 
 appointed them, because He works through them, and that only 
 so far as He does so work can they have any force. If we inter- 
 pose them between the soul and Christ, then indeed our teaching 
 must be baneful, as it must be also on the other hand if, assuming 
 to be wiser than God, we treat them as of little consequence, or as 
 though we should be more truly spiritual, without any outward 
 ordinances at all. But if we exalt them, as the divinely appointed 
 instruments, whereby union with Christ is to be inaugurated and 
 maintained, according to His own appointment, ever directing the 
 recipient to look through them to Christ, to strive to realise His 
 presence, and His operation, to discern Him in them, our people 
 will be safely led on to higher views, and enabled to reap the full 
 benefit of the holy ordinances provided for them. 
 
 Withal let the absolute need of faith, and the power of faith, as 
 the essential condition on which all their efficacy depends, be 
 strenuously reiterated, for faith without the Sacraments, where they 
 are not to be had, may avail, but the Sacraments without faith, in 
 those who are capable of exercising it, will profit nothing- Our 
 great difliculty is, that men do not understand how much is implied 
 in faith. It has to do with the mysteries of the kingdom of God ; 
 the faithful should, by the exercise of faith, be living as subjects 
 of a kiigdom, whif*h is not of this world, beholding the things 
 which are invisible. Faith ought not to be, as it too often is, 
 engaged mainly upon self, taking in fact man's feelings, and con- 
 dition as its objects. It should be occupied with the great facts 
 and truths revealed to us, especially with Him who is in an especial 
 manner the object of faith. "Our life is hid with Christ in God ;" 
 <* the life which I live in the flesh I live by the faith of the Son of 
 God ;" such expressions can only be used by one, who habitually 
 looks out of himself and to Christ, who has regard to the body of 
 vhich he is a member, of which Christ Himself is the head. The 
 absence of such faith is the cause of the mistakes, made with 
 respect to the Sacraments, because the natural eye, perceiving 
 
48 
 
 only tlie outward and visible signs, sees nothing but empty forms, 
 and faith alone can diacera that they are instinct with life, that 
 Christ is in thcra, and that they be "certain sure witnesses, and 
 effectual signs of grace, by the which God doth work invisibly 
 
 in us." 
 
 The popular system is in fact a fly stem of salvation by works, 
 although ia theory opposed to an undue estimate of their value. 
 In ity while human merit is repudiated in words, everything is matle 
 to depend upon personal qualifications, the feelings of the individual 
 are much more regarded tlian the instruments used by Christ. 
 The dwelling of the Spirit in the Church collectively, there working 
 according to His own pleasure, "dividing to every man severally 
 as He will," through the channels devised and appointed by Him- 
 self, is ignored. The eloquence of a preacher is regarded as nmcli 
 more effective than the Sacraments ordained by Christ, and men 
 are encouraged to turn their eyes inwards upon themselves, relying 
 upon their own feelings, instead of looking away from self, and 
 solely to Christ. We must indeed enforce the need of self exami- 
 nation and of caution and watchfulness, but we must take heed that 
 we do not foster a spirit of dependence upon self. While we speak 
 of the love towards God, with which our hearts should be influ- 
 enced, let us still more constantly set forth the magnitude of the 
 lore of God for us. Let us dwell upon the completeness of 
 Christ's work, the perfection of the atonement, which only requires 
 to be applied to the individual soul, and of which every living 
 member of Christ's body enjoys the benefit. 
 
 If v«^e have many discouragements, we have also much to cheer 
 Us. There are unequivocal signs, of the life-giving presence of the 
 Holy Spirit moving in the Church. "God waiteth to be gracious," 
 let us not through our own carelessness lose the proffered blessings, 
 let us see to it, that we do not neglect any means, whereby our 
 people may be awakened, and induced to shake off the apathy and 
 lukewarmness, which are so prevalent and yet so dangerous. If 
 we, in the strength of the Lord, seeking the outpouring of the Holy- 
 Spirit, use the right means to influence those committed to our^ 
 care, may we not hope that there will be a shaking among the dry 
 bones, and a true revival in this portion of the field ? — Be not 
 content with puUic preachings although this, when earnest and 
 
faithful ia a powerful engine, but also seek aflter the individual 
 members of your congregations, that you may apply to them 
 severally, as may be required, the wholeecme medicine of the 
 Gospel. Many will welcome you, if only you will speak unto them 
 smooth things and prophesy deceits, but beware lest, administering 
 opiates where stimulants are required, you promote the tendency to 
 slumber from which there may be no awakening. If you per«ist, 
 in striving to raise your people above the ordinary low standard, 
 you must encounter opposition, but although there may be many 
 adversaricH, this is better than a state of indifference. You have 
 no cause for rejoicing, that you have well conducted, regular, and 
 attentive, congregations unless there be spiritual life among them. 
 Oh, my brethren remember ever, that souls are depending upon 
 you, souls for which Christ died. Leave no legitimate method 
 imtried, by which they may be influenced. This was the Spirit of 
 the Apostle Paul, who was " made all things, to all men, that he 
 might by all means save some." Some may bo mo^ed in one way, 
 and some in another. Some of you may be very successful in one 
 way, who would be hampered by adopting the mode which has 
 been found most effectual by another. Work each one, as God 
 guides you, as God gives you power. Only be in earnest ; only 
 shew that you have the right objeci at heart, and whether your 
 mode may be that which I should myself prefer or not, you may 
 reckon most certainly upon my sympathy and support. It is my 
 earnest prayer that each one, thus laboring for Christ's sake, may 
 reap an abundant harvest, may be cheered by manifest tokens that 
 his labor is not in vain in the Lord. 
 
 Finally, Reverend Brethren, while we teach others, let us 
 always include ourselves among the hearers. Let us beware of 
 the great danger, to which we are ever exposed, and of which we 
 cannot be too frequently warned, of self-deception, of being satis- 
 fied with a sort of official piety, as a substitute for personal 
 holiness. Let us bear in mind the warning note, so clearly sound- 
 ed in our ears, and so earnestly repeated, by our Brother in his 
 Sermon last night, that " as is the Angel so is the Church." We 
 ought to be able to speak, from our own experience, of a higher 
 Christian lite than that which is lived by our lay brethren, who are 
 occupied with the business, and distracted by tbe bustle of this 
 4 
 
50 
 
 world. We too have our cares and anxieties ; but we ought to be 
 able, so to cast our burden upon the Lord, and so to live as 
 Citizens of Heaven, having our heart and our treasure there ^ that 
 all men may see that our preaching is not in word only, that we 
 .. mean what we say, that we do literally " count all things but loss 
 for the excellency of the knowledge of Christ Jesus our Lord." 
 "il The time is short. God grant unto us grace and power so to work 
 while it is called to-day, that we may not be liable to the condem- 
 nation of the slothful servant, that we be not chargeable with the 
 loss of souls, who might have been saved by greater diligence and 
 fidelity and self-denial on our part, but that we may ** finish our 
 course with joy, and the ministry which we have received of the 
 Lord Jesus to testify the Gospel of the grace of God," that so when 
 He "the chief Shepherd shall appear," we may "receive a crown 
 of glory that fadeth not away." .fWi*^iT 
 
 ■■«> 
 
 
 ii^' itf^p. 
 
 
 rtm ^5n: 
 
 ■ iffiii r: 
 
 . ■jeifaii. 
 

 The following extracts are not given, as the most convincing that 
 can be found, or as furnishing a complete series of authorities for the 
 opinions enunciated in the text. On the contrary, most of the great well 
 known writers, from the Apostolical Fathers, downwards, are omitted, 
 and these few quotations have been selected, as examples of the substan- 
 tial agreement, of men of different schools, in their expressions, when 
 they undertake to write definitely upon these subjects. 
 
 SfttTM i. Note A. Page 26. 
 
 There are in existence, catalogues of Bishops from our own time back to 
 the day of Pentecost. These catalogues are proofs of the importance always 
 attached by the Church to a regular genealogy in her Bishops. It has been 
 well remarked, that Christ Jesus has taken more abundant care to ascertain 
 the succession of pastors in his Church, than ever was taken in relation to 
 the Aaronical priesthood. For in this case the succession is transmitted from 
 seniors to juniors, by the most public and solemn action, or rather series of 
 actions, that is ever performed in a Christian Church. — Hook's Church 
 Dictionary. 
 
 Ordination we esteem, scarcely less than does the Church of Rome, as an 
 appointment of Christ Himself. We believe, that God gives grace for the 
 office of the Ministry to those who receive it aright. We observe that, though 
 our Lord commanded no particular sign, yet the Apostles always used the 
 laying on of hands. But with regard to the inward grace, we read not, that 
 forgiveness of sins or personal sanctification were promised to its right recep- 
 tion, but rather the Holy Ghost for the work of the Ministry. — Broume on 
 Art. XXV. 
 
 Jesus Christ delegated authority in his spiritual Empire, not to Kings or 
 other civil magistrates, but to Apostles, as destitute as rimself of all secular 
 power, and as far from claiming any. His expressions imply, not merely a 
 delegation of authority, but'also that it was delegated, not to the Apostles 
 alone, as individuals, but also to their successors the Bishops and pastors o£ 
 the Church, whom they, under the direction of the Holy Spirit, ordained to 
 fill those offices, and who have continued in unbroken succession down to the 
 present day. — Hugh McNeUt^s Letters to a friend, p. 21. 
 
 In the Preface to the Ordinal, which is confirmed by the S6th Article, the 
 doctrine is maintained that, from the Apostles' time there have been these 
 orders of Ministers in Christ's Church, Bishops, Priests, and Deacons. The 
 sermon previous to any ordination is to declare, " how necessary that order is 
 in the Church of Christ," and in the 26th Article we are taught, that duly 
 ordained Ministers, even if unhappily they be evil aien, '• do minister by 
 Christ's commission and authority. 
 
 This subject is fully discussed by Bev. Arthur Haddan, in his volume 
 entitled, '* Apostolical succession in the Church of England." 
 
 Notb B. Page 27. 
 
 In pronouncing the benediction, I do it not as 9, finale, but I feel that I am 
 actually dispensing peace f^om God and by God's commani. It is not the 
 Priest but the priestly office that performs divine service.-— J?e». C. (Stwieon^ 
 quotei ^ 8a^&er. 
 
52 
 
 Note C. Page 29. ' .. 
 
 As God regenerating us in baptism, insraftB us into the fellowship of his 
 Church, and makes us his by adoption, so lie performs the office of a provident 
 
 Earent, in continually supplying, (by the other sacrament,) the food by which 
 e may sustain and preserve us, in the life to which he has begotten us by his 
 word. — Calvin. Ins.iv. 17. 
 
 The fountain of our regeneration is there presented to us; the partakings 
 of the body and blood of our Saviour Christ is there offered to us.— i?om% <m ^ 
 keeping clean of Churches. 
 
 Grace is a consequent of sacraments, a thing which accompanieth them as 
 their end, a benefit which be that hath receiveth from God Himself, the 
 author of sacraments, and not from any other natural or supernatural quality 
 in them. All receive not the grace of God which receive the sacraments of 
 his grace, neither is it ordinaruy his will to bestow the grace of sacraments on 
 any but by the sacraments. — Hooker v. Ch. Ivii., (4.) 
 
 This is therefore the necessity of sacraments. That saving grace which 
 Christ originally is, or hath, for the general good of his whole Church, by 
 sacraments he severally deriveth into every member thereof. For we take 
 not baptism, nor the Eucharist, for bare resemblances or memorials of things 
 absent, neither for naked signs and testimonies, assuring us of grace received 
 before, but (as they are indeed and in verity) fox means effectual, whereby 
 God, when we take the sacraments, delivereth into our hands, that grace 
 available unto eternal life, which grace the sacraments represent or signify. 
 -16., (5.) 
 
 Baptism and the Eucharist are proper instruments, whereby the sacrifice 
 of Christ is applied and made beneficial unto us, and were instituted for this 
 and no other end. — Chillingworth Sermon, viii. 
 
 Note D. Page 30. ,% 
 
 W . ought to consider that, at whatever time we are baptised, we are 
 washed and purified once for the whole of life. Wherefore as often as we 
 fall, we must recall the remembrance of our baptism, and thus fortify our 
 minds, so as to feel certain and secure of the remission of sins. For t&ough 
 when once administered, it seems to have passed, it is not abolished by suo- 
 sequent sins. For the purity of Christ was therein offered to us, always is in 
 force, and is not destroyed by any stain, it wipes and washes away all our 
 defilements.— Cairtn Instit iv., 15. 
 
 Baptism is a sacrament, which God bath instituted in his Church, to the 
 end that they which receive the same, migbt thereby be incorporated into ■ 
 Christ, and so through his most precious merit obtain, as well that saving 
 grace of imputation whieh taketh away all former aailtiness, as also that in- 
 fused divine virtue of the Holy Ghost, which eth to the powers of the soul 
 their first disposition towards future newness ot life. — Hooker Iv. x., (2.) 
 
 Truly if we consult the Fathers, in tWs case, they will tmanimGvsty tell us 
 that we are not only distinguidked from others, but regenerated by €rod, in 
 baptism ; yea that in baptism our sins are pardoned to us, and our corruptions 
 subdued under us. — Beveridge on Art. xxvii. 
 
 Some persons have supposed, that the judgment in Mr. Gorham's ease 
 determined that "baptisiLsA regeneration'* is not taught by the Church of 
 England; but the language of the Lords of the Council was carefully guard- 
 ed, so as to leave no room for this jwsunmtioii. After stating what Mr. ^ 
 Gorham's (pinions apj^ared to be, the judgment proceeds: "the question 
 which we have to decide is, not whether they are theolo^callj soood or ^ 
 unsound, not whether upDn some of the doctrines comprised in the opinions, " 
 other opinions opposite to them may or may not be held with equal or even. 
 
 •»*■ 
 
53 
 
 greater reason by other learned and pious minurt«rs of ike Church ; but 
 whether the opinions now under our consideri^ion are contrary or repug- 
 nant to the doctrines which the €hurch of En^and, by its articles, formularies 
 and rubrics, requires to be held by its ministers, so that upon the ground of 
 those opinions the appellant can lawfully be excluded from the benefice to 
 which he has been presented." •«» m 
 
 '" Note E. Page 81. 
 
 The flesh and blood of Christ feed our souls, just as bread and wine main- 
 tain and support our corporeal life. For there would be no aptitude in the 
 sign, did not our souls find their nourishment in Christ. This could not be, j^ 
 did not Christ truly form one with us, and refresh us by the eating of His 
 flesh, and the drilling of his blood. But though it seems an incredible thing 
 that the fiesh of Christ, while at such a distance from us, in respect of place, 
 should be food to us, let us remember how far the secret virtue of the Holy 
 Spirit surpasses all our conceptions. Therefore what our mind does not 
 comprehend, let faith conceive, viz: that the spirit truly unites things 
 separated by space. — Cahin Inst. iv. 17, (10.) 
 
 Christ's body is really, that is irtilff, given to us in the supper, to be 
 wholesome food for our souls. I use the common form of expression, but my 
 meaning is, that our souls are nourished by the substance of the body, that 
 we may truly be made one with Him, or what amounts to the same thing, 
 that a life giving virl le from Christ's flesh is poured into us by the S] it. — 
 Calvin on 1 Cor. xi., 24. 
 
 It is on all sides nlainly confessed ; 1st., that this sacrament is a true and 
 real participation oi Christ, who thereby imparteth Himself, even his whole 
 entire person, as a mystical Head, unto every soul that receiveth Him ; and 
 that every such receiver doth thereby incorporate or unite himself unto 
 Christ, as a mystical member of Him, yea of them also whom he acknow- 
 ledgeth to be his own. 2nd, that to whom the person of Christ is thus com- 
 municated, to them be giveth by the same sacrament his Holy Spirit, to 
 sanctify them, as it sanctifieth Him which is their head. 3rd, that what 
 merit, force, or virtue, soever there is in his sacrificed body and blood, we 
 freely, fully and wholly have it by this Sacrament 4th. that the effect 
 thereof in us is a real Ixansmutatio:: of our souls and bodies from e\n. to 
 righteousness, from death and corruption to immortality and life. — Hooker 
 V. Ch. Ixvii. (7.) 
 
 What these elements are in themselves, it skilleth not, it is enough that, 
 to me which take them iixey are the body and blood of Christ, His promise in 
 witness hereof sufficeth, His word he knoweth which way to accomplish. 
 Why should any cogitation possess the mind of a faithful communicant but 
 this ; my God thou art true ; O my soul thou art happy. — lb. (1--/ 
 
 We do expressly pronounce that, in the Lard's supper, there is truly 
 given unto the beUevmg the body and blood of ihe Lord, the flesh of the Son 
 of God, which quickeneth our souls, the meat that cometh from above, the 
 food of immortality, grace, truth, and lifs ; and that the supper is the commu- 
 nion of the body and olood of Christ, by the partaking whereof we be revived, 
 we be strengthened^ and be fed unto immortality, and whereby we are 
 joined, united, and incorporate, unto Christ, that we may iJbide in iam and 
 lie in }n.—JewdJ^e Ap<Aoffy ii. (1.) 
 
 Note F. Page «2. 
 
 Tiie fathers of the Church of Chrirt call usually the ministry of the Gapel 
 Priesthood^ in regaid of that wfaioh the Crospel hath p^02^^ rti<m»blc to ancient 
 sacrifice, namefy the communion of the bleiaed bjay v»ud :blood of Ghrirt, 
 although it have properly now no sacrifice.— ^ooAcr v. Ixxviii. (2.) Upon 
 
this Waterland remarks ; Mr. Hooker feared not to say that sacrifice is now no 
 part of the Church ministry, and that we have properly now no sacrifice ; I 
 presume he meant, by proper sacrifice, propi/ta<ory according to the sense of 
 the Trent Council. In such a sense as this, he might justly say that sacrifice 
 is no part of the Church ministry, or that the Christian Church has no sacri- 
 fice. But I commend not the use of such language, be the meaning never so 
 right; the fathers never used it. — Waterland Charge, 1738. 
 
 This is it in the Eucharist, that answereth to the sacrifice in the Passover, * 
 
 the memorial to the figure. To them it was " do this in prefiguration of me," 
 
 ' to us it is "do this in commemoration of me." By the same rules that theirs 
 
 was, by the same may ours be termed a sacrifice ; in rigour of speech neither 
 
 * of them, for to speak'after the exact manner of Divinity, there is but one 
 
 il only sacrifice, properly so called, that is Christ's death. And that sacrifice, 
 
 * but once actually performed at His death, t ever before represented in 
 
 figure from the beginning, and ever since rep ated in memory to the world's 
 
 end. — Bp. Andrewea' Sermons ii, 305. 
 
 From the sacrament is the applying the sacrifice. The sacrifice In gene- 
 ral, the sacrament in particular to each several receiver. Wherein that is 
 offered to us, that was offered for us, that which is common to all made pro- 
 per to each one, while each taketh his part of it. — lb. 
 
 Q. What is that you call the commemoration in the Sacrament ? 
 
 -4. It contains the signal representation of the sacrificing of Christ, as the 
 
 Lamb of God to take away the sins of the world, where the signs are ; 1, the 
 
 bread and wine ; 2, the minister's breaking the bread and pouring out the 
 
 i wine ; 3, the presenting them to God as the commemoration of the sacrifice in 
 
 which we trust. te : ' 
 
 <?• What think you of the names sacrifice, altar and priest here ? 
 
 A. The ancient Churches used them all, without exception from any 
 Christian that ever I read of. 
 
 1. As the bread is justly called Christ's body, as signifying it, so the action 
 described was of old called a sacrifice, as representing and commemorating it. 
 And it is no more improper than calling our bodies, and our alms, and our 
 
 - prayers, sacrifices. 
 
 2. And the meaning of the table or altar, as related to this representative 
 sacrifice, is no more improper than that other. " We have an altar whereof 
 they have no right to eat," seems plainl}i to mean the sacramental commu- 
 nion, and the Revelation vi. 9, viii. 3, 5, xvi. 7, and oft, uses that word. 
 
 3. And the word priest, being used of all Christians that offer praise to 
 God, it may sure as well be used of those whose office is, to be subintercessors 
 between the people and God, and their mouth to God in subordination to . 
 Christ's priesthood. — Richard Baxta'a Catechism. 
 
 The sacrament of Christ's body and blood may as well be called by the 
 name of sacrifice, as those (under the Law) were. They were typical, and 
 this is a commemorative sacrifice. This is properly our Christian sacrifice, 
 which neither Jews nor Gentiles can have any snare in, as the Apostle 
 observes, " we have an altar whereof they have no right to eat which serve 
 the tabernacle." — Beneridgf, Sermovn viii. 
 
 It were a mere question of words, to dispute concerning thp term sacriiicej 
 to consider the extent of that word, and the many various re^pect8 in which 
 the Eucharist may be called a sacrifice ; — one is, because there is an oblation 
 of bread and wine made in it, which being sanctified are consumed in an act 4 
 of religion. Another is, becanse it is a commemoration, and a representation 
 to God of the sacrifice that Christ offered for us upon the cross, in which 
 we claim to that as our expiation, and feast upon it as our peace offering. 
 Upon diese accounts, we do not deny that the Eucharist may be well called 
 a sacrifice, but still it is a commemorative sacrifice aad not propitiatory. — 
 Bwwi on Art xxxL ;#& 
 
9 
 
 i-.nrj*"^ *i ••«-^''-*'r' Note 6. Page 32. - 
 
 
 This Sacrament is a more special and particular representation, and setting 
 forth, of Christ as our Redeemer, than either the written or preached word. 
 God has appointed Him to be evidenUu crucified before our «y«, that every 
 poor soul, ready to die by sin, should look up to Him and be healed. Let 
 faith represent Christ to our souls as here exhibited of God, and given unto 
 us, as tendered to us, and received by us, and incorporated with us. To every 
 communicant there is, by the ^ace and faithfulness of God, and through His 
 ministers, a tender of Jesus Christ in His death and all His benefits. — Dr. Owen 
 quoted by Bickersteth. 
 
 Note H. Page 34. * 
 
 Will ye mark one thing, that Epulemur doth here (1 Cor. v. 7, 8) refer to 
 immolaius ? To Christ not every way considered, but as when He was offered. 
 Christ's body that now is. True ; but not Christ's body as now it is, but as 
 then it was, when it was offered, rent and slain and sacrificed for us. Not as 
 now He is glorified, for so He is not, so He cannot be, immolatus ; for He is 
 immortal and impassible. But as then He was, when He suffered death, that 
 is passible and mortal. And we are in this action not only carried up to 
 Christ, (suraum corda,) but we are also carried back to Christ, as He was at 
 the verjr instant, and in the very act, of His offering. So and no otherwise 
 doth this text treat ; so and no otherwise do we represent Him. By the 
 incomprehensible power of His Eternal Spirit, not He alone but He, as at the 
 very act of His offering, is made present to us, and we incorporate into Hi;^ 
 death, and invested in the benefits of it. If an host could be turned into Hi^:. 
 now, glorified as He is, it would not serve ; Christ offered is it ; thither we 
 must look. — Andrewes* Serm. ii. p. 306. 'k) :tir;'n^^,pM t^tti mmtiiir. ^ 
 
 Note I. Page 34. * - *" - 
 
 In the Sacrament is a certain change, in that that bread, which was before 
 common bread, is now made a lively presentation of Christ's body, and not 
 only a figure but effectuously representeth His body ; that even as the mortal 
 body was nourished by that visible bread, so is the internal soul fed with the 
 heavenly food of Christ's body, which the eyes of faith see, as the bodily eyes 
 :8ee only bread. Such a sacramental mutation I grant to be in the bread and 
 
 ^^wine, which truly is no small Change, but such a change no mortal man can 
 
 Imake, but only that omnipotency of Christ's word. — Bi$hop Bidlei/. 
 
 'i The Primitive Church believed not any change i)f substance m the Sacra- 
 ment. For they even affirmed the bread and wine to renaain after consecra- 
 tion, but that by the overshadowing of the Holy Ghost they were Christ's 
 
 ibody and blood, not only by way of type or figure, but in real power and 
 effect.— JoJm Johruotu ;,>»v.-x *jiu»L,/. 
 
 : V ■ Note K. Page 35. " ^ ^ ' 
 
 I cannot but doubt the wisdom of urging all men indiflcriminately to be 
 present at the Holy Mysteries, a matter left open as far as I can see by the 
 rrayer Book, and in ordering of which it may seem most natural to abide by* 
 the spirit of the ancient Constitutions, which did not willingly permit even 
 the presence of any but communicants, or those of whom the clergy had reason 
 to bfdieve that they were in a way to become such, the raither in that there 
 appears to be some danger of the idea gaining eround, which meets one so 
 often in R. C. books of devotion, of some special quasi-sacramental grace, 
 connected with simply assisting devoutly at Mass, over and above that promis- 
 ed to all earnertand faithful prayer.— ie«er t» Coleridge's Life ofKAle it 589. 
 
 I cannot deny that I have a strong feeling affainst the for !gn custom of 
 encouraging oH tortt q/" pwwn* to " assist " atQie Holy Eucharist, without 
 
 \m^ , • ^*^"! 
 
56 -.! ■[*?-■■- ... 
 
 * :i -ate 
 
 communicating. It seems i<y dm open to two grave objections : it cannot be 
 without danger ofprofaneness or irreverence to very many, and of consequent 
 dishonour to the Holy Sacrament ; and it has brought in and encouraged, or 
 both, (at least so I greatly suspect), a notion of quasi-sacramental virtue in 
 such attendance, wlfcli I take to be great part of the error stigmatized in 
 our 31st Article. This I believe to be utterly unauthorized by Scripture and 
 antiquity ; and I can imagine it of very dangerous consequences. — Letters of 
 E^lc, No. cxv. 
 
 Note L. Page 37. 
 
 Certainly nothing less is required, by the laws of Christ and His Church, 
 than to communicate as oflen as we can possibly find an opportunity, and to 
 make one where we find it not, by requesting, and if need oe, by requiring, 
 the minister of the Parish where we live, to administer it to us ; who neither 
 in law nor conscience can refuse it, when requested by a sufficient number of 
 communicants. — Bettridge Semif No. cxxx. 
 
 Let ev^ry one, who has any desire to please God, or any love for his own 
 soul, obey God and (»nsalt the good of his own soul, by co mnunicating every 
 time he can ; like the first Christains, with whom the christain sacrifice was a 
 constant part of the service of the Lord's Day. And for several centuries 
 they received it almost every day. Four times a week always, and every 
 Saint's day beside. Accordingly, those that joined in the prayers of the 
 faithful, never failed to partake of the blessed Sacrament. What (^nions 
 they had of any who turned his back upon it, we may learn frmn that ancient 
 Canon, " K any believer join in the prayers of the faithful, and go away with- 
 out receiving the Lord's Supper, let him be excommunicated, as bringing 
 confusion into the Church of God." — Wesley Sermons, No. cri. 
 
 K vou cannot live up to the profession, they make who communicate once 
 a week, neither can you come up to the profession they make who communi- 
 cate once a year. But cannot you indeed ? Then it had been good for you 
 that you had never been born. — Ibid, 
 
 Note M. Page 4«. '^^ '^^ 
 
 St Paul*s addresses and exhortations are founded on the principle, that 
 the disciples, by their dedication to God in baptism, had been Drought into a 
 state of reconcilement with Him, had been admitted to privileges which the 
 Apostle calls on them to improve. On the authority of this example, and of 
 the undeniable practice of the first ages of Christianity, our Church considers 
 Ba^sm as conveying regeneration. — Sumner's Apostolical Preaching p. 160. 
 
 We are instructed to deelare, that those who are devoted to Christ as infants 
 by baptism, are regenerate, t. «. are " accepted of God in the belored," and 
 dying without actual sin, are undoubtedly saved. Therefore we hold that 
 those who grow m) may, or may not, fall irom, this state of grace ; and that 
 those who nave fallen may, or may not recover, and be finally saved, and 
 therefore, that all are to be exhorted to "examine themselves, whether they 
 be in the faWi •,"^ to repent and turn to their Saviour, if they are not ; to labor 
 if they are, still mwe after the "^inward renewing of their souls day ht day." 
 — iWd. Poffeim. ^ ^ -t 
 
 The Aparfcfe addrewes in general terms, and without any distino^n, a 
 children of Ge#^ the whole Corinthian Church, inckistre as it afterwardb 
 appears of immeral and irreKjgiouB characters. Upon this view of the case,^^ the 
 roIeM_of the Church of Engbrnd have proceeded. All her baptised members 
 are rtflrted as children of Sod, a* deafly beloved brethpew; then divwmties 
 of character are recognised, instruction k given, consolation and reproof, and 
 warniBft oad correetiw afe admini^ered ; asd pr»yer is ofered ti» accotdrng 
 «6 the ▼«*««» exigencies t>f the ciM,^BvghJ/klk^9 kttmp, m^ 
 
-li* ^ ■■■-■■ - ;". . \ ♦: ■ ' ,' 
 
 Note to Page 16. 
 
 Since this charge was delivered, another elaborate judgment has been 
 pronounced, by Sir R. Phillimore, in the case of Shepperd v. Bennett. Mr. 
 Bennett was charged with promulgating certain erroneous opinions, with 
 respect, — 1st, to the presence of our Lord in the blessed sacrament; 2nd, to 
 a sacrifice said to be offered in the administration of that sacrament ; 3rd, to 
 the adoration of the consecrated elements and of our Lord in that sacrament. 
 After a very full discussion of the arguments, and authorities, the learned 
 judge concluded as follows : — 
 
 " With respect to the second and corrected edition of his pamphlet, and the 
 other work for which he is articled, I say that the objective actual and real 
 presence, or the spiritual real presence, a presence external to the act of the 
 communicant, appears to me to be the doctrine, which the formularies of our 
 Church, duly considered and construed, so as to be harmonious, intended to 
 maintain. But I do not lay down this as a position of law, nor do I say that 
 what is called the receptionist doctrine is inadmissible, nor do I pronounce on 
 any other teaching witn respect to the mode of presence. I mean to do no 
 such thing, by this judgment ; I mean by it to pronounce only, that to 
 describe the mode of the presence, as objective, real, actual, and spiritual, 
 is certainly not contrary to the law. With respect to the other charges, 
 namely those relating to sacrifice and worship, I pronounce that Mr. Bennett 
 has not exceeded the liberty the law allows upon these subjects." 
 
 Notice of appeal, from this judgment, to tne Committee of Council, was 
 immediately given. 
 
 Note to Page 21. 
 
 There has been a very interesting debate upon this subject, in the Lower 
 House of the Convocation f Canterbury, conducted in a most loving spirit. 
 The following are the conciudinor words of the able mover of the resolutions : 
 " If any of those now separated from us could be brought to look back 
 towards their fathers' Church, towards the inheritance which they inherit 
 with ourselves from our own reformers, with the same affection, yearning 
 love, and sympathy, with which we regard them, I believe that when once 
 we had arrived at such a point as that, we should look one another in the 
 lace for a moment, and rush into one another's arms with tears of joy, and 
 wonder what it was that had kept us so long separate. — Chancellor Massingberd. 
 
 ERRATA. i 
 
 Page 14, line 18, /or truths, read tenets. ^, 
 
 " 23, " 26, /or oflaces, read officers. • ? 
 
 ■*■ 
 
 
 /ii*'-