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f^i
ORGANIC UNION
V
OP CANADIAN CHURCHES :
WITH A
COMPARISON OF AUTHORISED STANDARDS.
BY THH
VERY REV. JAMES CARMICHAEL, M.A., D.C.L.
DEAN OP MONTREAL.
MONTREAL :
DAWSON BROTHERS, PUBLISHERS.
188*7.
[Entered according to Act of Parliament by Dawson Brotheis in the
Office of the Minister of Agriculture in the year 1887.]
GAZETTE FEINTING COMPANY, MONTREAL.
In the spirit of the resolution passed unanimously
by the last Provincial Synod of the Church of England
in Canada on the subject of Christian Union, this
work is written and compiled with the hope that
it may prove of some slight service to those who are
anxious '' to follow after the things which make for
peace."
St. George's Rectory,
Montreal, April, 1887.
TABLE OF CONTENTS.
PAOB
AnOUMENTS IN FAVOUR OF PROTESTANT UNION - - 2
CANADA, AS A FIELD TO TEST THE MOVEMENT IN - - 4
HISTORICAL OUTLINE:
History of United Church -..--. 5
Earliest breaches of unity ------ 8
The Rupture between East and West - - - - 10
From the Rupture to the Reformation - - - - 11
The Rejormation in England - - - - - -13
The Reformation in Ireland ----- 15
TIic Reformation in Scotland ------ 18
The Independents - 20
The Methodists 21
GENERAL REASONS FOR UNION BETWEEN THE EPISCOPAL,
PRESBYTERIAN AND METHODIST SYSTEMS - - 23
POINTS OF REASONABLE OR ACTUAL AGREEMENT BETWEEN
THE STANDARDS OF THE THREE SYSTEMS:
On the Being of Ood 28
On the Holy Trinity ------- 28
fi
CONTENTS.
PAQH
On the Divinity and Work of Christ - - - - 30
On the Holy Ohost 3j
On the Holy Scriptures 32
On tfie Sacraments )•---.- 34
Holy Baptism ["---"--38
Holy Communion )----.. 42
On the Church --48
On Absolution ------■. 55
On Justification by Faith ---... 57
On Good Works 5q
On the Ministry ""------62
On Fasting ------... qq
On Public Prayer -68
On Various Articles of Faith 76
POINTS OF DIFFERRNOE BETWEEN THE THREE BYSTEMS:
On Church Government 77
On the Ordination of Ministers - - - . . gg
On God's Eternal Decrees 85
OLOSINQ REMARKS
87
CHURCH UNITY.
The question of Church Unity is one that has been
forcing itself, in some shape or another, on the minds
of Christian people for many years past ; and, as time
advances, the feeling in its favour grows stronger. Out
of this feeling have arisen two schemes: one for the
union of Christendom, the other for the union of Pro-
testant Churches. The former is not without able and
earnest advocates in the Church of England, in repre-
sentatives of the Old Catholic movement, and has
had its advocates in the Church of Kome, men who
hold, or have held, that our divisions are by no
means irreconcilable, and that, if we only sought for-
peace, instead of victory, peace would win the victory
in time. The advocates of the latter scheme assert
that union w ith Eome, until Eome reforms herself, is an
impossibility, that union with the Greek and Eastern
Churches is at present an improbability, but that cor-
S CUURCU UNITY.
porato union botvvoon -the leading Protestant Colonial
Churchos is not alono poHsiblo, but practicable, if only
the guiding mindw of the great Protestant Hystems in
any one colony mot together in a Christian spirit to
take the whole subject into earnest consideration, and
inaugurate the movement.
ARUUMENT8 IN FAVOUR OP PROTESTANT UNION.
The advocates for Protestant union argue in this
fashion.
(1.) The will and purpose of our Lord is, that His
church should " bo one ;" (Matt. xvi. 18; John xvii.
21-22) and hence it is the duty of His children who,
though divided, are not hopelessly so, to strive,
as far as possible, to bring about union, oven in a
limited degree ; as an example and prophecy of a
wider unity.
(2.) That two-thirds of tho human race are still
strangers to any form of Chrif,tianity, that the divi-
sions of Christians raise up a barrier in the heathen
mind against the doctrines of Christianity, and that,
consequently, those least divided should strive and
come together to diminish the evils caused by divi-
sion.
(3.) That the spirituality of Christian thought — its
higher and purer life, — is dwarfed and weakened, and
in some cases, positively destroyed by our unhappy
divisions ; as evidenced by what may be seen in any
small Canadian village, where three or four religious
AliOUMENTS FOU UNION. 8
ByBtoms miniBtor to twolvo hundrod people, and
whore *' the Cause," rather than '* the Christ," becomes
too olloii the motive power of miBsionftry exertion.
(4.) That the ])oint8 of religious agreement on
fundamental doctrines, are fai* more numcroun than
the points of difference ; that the things which natu-
rally unite us are greater in number, and importance
than the things which divide us.
(6.) That, if unity be God's will and plan, and we
rest calmly contented with division, once the Spirit
of God breathing on the public mind awakes it to its
responsibilities, then we are guilty of a positive sin
if we sot our faces against the " things which make
for peace."
(6.) That, if unity be God's will, and our disunion
is out of touch with that will, we should always
bear in mind that "with God nothing is impossible,"
— in other words, that union amongst the divided
brethren of the Eeformation is not an impossibility.
(T.) That we are not without precedents of happy
success in oth ,r fields which should lead us on hope-
fully to inaugurate a movement in the interests of
unity. Such a movement, like the Tempoi ance move-
ment, might take eighty or ninety years to obtain
legislation ; or, like emancipation from slavery, it
might take only fifteen years ; but it would be in the
hands of that God with whom " one day is as a
" thousand years and a thousand years as one day,"
and with that God, nothing is impossible.
(8.) The advocaijsofProtf^tant union, whilst recog-
nizing more and more the points of contact between
4 CHURCH UNITY.
all Protestant Churches, in no way shut their eyes to
the points of difference. But their trust is in God
and time, and a free and equal interchange of brotherly
opinion, through properly constituted deliberative
committees meeting together in a Christian spirit,
meeting for work, not for sentimentality and poetic
laudations of each others* charms. They hold that the
sentimentality of the question has had its day, and
that it has now taken its place within the field of
practical religious politics. ^ -
CANADA, AS A FIELD TO TEST THE MOVEMENT IN.
The advocates for Protestant union also feel that
Canada furnishes an admirable field to test the move-
ment in.
(1.) Because the desire for unity has already found
public and legal expression in Canada, two of the
great Protestant Churches having app( inted repre-
sentatives to talk over the general question, namely :
the Church of England and the Methodist Church.
The Presbyterian and other churches would, no doubt,
have appointed representatives, if the proposition
(emanating from the Church of England) had reached
their respective synods and assemblies in time to
enable them to do so.
(2.) Because, in Canada, the old vexed question «of
Church and State is swept out of the road, not one
solitary vestige of the controversy being left behind.
As churches possessed of the power of making our
own laws, we are free, free as air ; any two churches,
UNION FEASIBLE IN CANADA. f
or five, or for the matter of that all, having power to
come together and make any kind of organic union
they desire.
(3.) Because, in Canada, the principle of union has
been triumphantly tested by both the Presbyterian
and Methodist Churches within the ileld of theii* res-
pective divisions.
(4.) Because, in Canada, the distinctive forms of
government, in all the churches, work very much on
the same lines through clergy and laity, in systems
of Yestries, Presbyteries, Synods, Assemblies, Confer-
ences, Dioceses, Circuits, etc., — different names that
mean very much the same thing, as far as practical
government is concerned.
(5.) Because, through the freedom of church life in
Canada, each great Protestant Church has uncon-
sciously been learning from sister churches, and thus
drawing closer together in action, although dividing
lines may to the eye appear as strong as ever.
Having thus stated the broad arguments in favour
of Protestant union, and those in favour of inaugura-
ting the movement in Canada, I would now outline
the historical aspect of the Church in its undivided,
and divided aspects.
HISTORICAL OUTLINE OF " THE CHURCH " AT UNITY
WITH HERSELF.
If we go back to the spirit and letter of the Acts
of the Apostles and Epistles, it is perfectly plain on
6 CHRISTIAN UNITY.
the face of these documents, that the Church of God
was one great undivided church, and that theie is
nothing in the New Testament analagous to the de-
nominational system. We read of churches in different
countries, but they are branches of the parent church
in Jerusalem ; so much so that Jerusalem decided the
great question of Christian circumcision for the
churches of Antioch, Syria and Cilicia. (Acts xv. 19.)
Then the teaching of St. Paul clearly implies the
oneness of the Church, pre-eminently in Col. i. 18-24-
25, where he compares the whole Church of God,
the world over, to the human body, of which he says,
" Christ is the head." Of which Church, " he (St.
Paul) was made a minister," in which there should be
no " schism," or split, or separation or division, and
in which Christ had set apostles, and prophets, and
teachers, and miracle workers, to exercise their gifts
in unison ; just as the nerves and sinews and muscles
work together in unity — one body. In short, in read-
ing the Acts of the Apostles and Epistles, we are
brought into an atmosphere of organic unity.
Of course, we find different aspects of doctrine, differ-
ent usages, habits and customs, party spirit and party
disputes, but all these things are included within the
bounds of the one ever growing Church, marching
onward in giant strength, and sweeping all before it,
under the rule of the Apostles and the guidance of
the Holy Spirit of God.
PATRISTIC AGE.
In the age of the early Christian fathers, this great
church idea becomes more and more apparent. Eent
TESTIMONY OF THE FATHERS. T
and torn as we are, it is hard to realize what these men
felt as they saw this new born force — the Church —
literally dragging them along to the most magnificent
victories for the Lord Jesus. " The Church " to them
was a divine thing, instituted by Christ, washing itself
daily in the blood of martyrs, and starting on a mission
that was never to cease till the whole world laid its
trophies at the feet of the Lord Jesus — " Head of the
Church triumphant." And if, in their burning love for
the dear Lord and His offspring, they, hot-blooded
Easterns, at times used language descriptive of this
Church that we, cold-blooded Westerns, could never
dream of using, what after all is such luxuriance of
language, such richness of metaphor, but love, akin
to that which led the holy Mary to br6ak the alabaster
box upon our Saviour's feet, "till the whole house was
" filled with the odour of the ointment." It was love,
loyalty, and devotion to Jesus. Would to God we had
it, and we would not be the stranded wrecks we are.
TESTIMONY OP THE FATHERS TO THE ONENESS OP
THE CHURCH.
The testimony of these Fathers to the oneness of
the Church is undeviating. Clement, whose epistle to
the Corinthians is saturated with Christly teaching,
speaks of the visible organized church as " one Body
working harmoniously for the preservation of the
whole." (1 Ep. xxvii., xxviii.) Ignatius states that
the officers of the Church were settled everywhere to
the bounds of the earth by the will of the Lord Jesus.
(Epis Eph. iii.) He writes of "the whole Church"
8 CHURCH UNITY.
(cap. v.), of " God breathing immortality into His
Church " (cap. xvii.), of " the harmony of God in His
Church " (cap. xv.), of "the Church of God's Mercy"
and " the Church of God's Love " (Epis Rom.), of
"the Church of God the Father " (Intro. Epis Phil),
of " the body of Christ His Church " (Epis Smyr. 1), of
the " Catholic or Universal Church " (viii.), and of
' ' the Church which has received grace through the
greatness of God Most High." Whatever controversy
there may be as to the recensions of the Ignatian
Epistles, one thing is certain, that none of them teach
denominationalism, or touch on any thought approach-
ing it, except where they warn the local churches
against divisions, and controversies that can only
breed confusion.
In the writings of Irenceus directed against heresies,
the great thought underlying the whole of these
apologies, is the oneness of the Church instituted by
Christ ; that the truth is to be found nowhere else but
in the one Catholic Church ; that she is the sole deposi-
tory of apostolic doctrine ; and that heresies are of
recent formation and cannot trace their origin up to
the Apostles. This is the keynote of his whole work
— an appeal to the oneness and universality of the
Church of Jesus.
EARLIEST BREACHES OF UNITY.
This oneness, however, was not without breaches
being made in it at a comparatively early period, but
in every case, the great Church passed on " conquering
and to conquer," and in due time received back into her
EARLY BREACHES OF UNITY. 9
bosom the representatives of those who in angry
moments caused the early schisms. The breach of
Montanism was closed in the fourth century as if it
had never been made, although the principle asserted
by it, thiit the Church was a 8pi itual rather than a
secular power remains, thank God, within the scattered
fold to-day. The breach of Novatianism taught the
lesson of loyalty to Christ and of devotion to death
for the baptism of the Lord, but the sect died out in
the fourth century, largely under the influence of the
eighth canon of the Council of Nice, which provided
for the re-admission of the Novatian clergy to the
Catholic Church. The breach of Donatism taught its
lesson of " the higher life," but at the close of the
fifth century the vast bulk of the Donatists were
re-absorbed into the Church, and, at the beginning of
the seventh, the schism was wholly healed. The
breach of Arianism kept open until the middle of the
sixth century, but the overwhelming power of the
One Church won the victor}^ — as a united Church will
always win — and gradually "the very name 'Arian '
ceased to represent a definite form of Christian doc- ^
trine within the Church, or a definite party outside
of it." The great bosom of the Great Mother lay
bare for wandering and wearied children to lay their
heads on ; generation after generation sought the rest-
ing place, and at last the moment came, when Arianism,
the deadliest foe of the Catholic Church, existed as a
distinctive sect no longer. There were anxious mo-
ments in the history of some of these schisms, when
the life of the mother seemed imperilled (pre-eminently
during the Arian controversy) but some way the tide
W CHURCH UNITY.
turned at the right -moment, and the groat Church
found thronging round her feet her alien or iier
straying children. A \irondrou8, and ever opening
fulfilment of the divine promise, monopolized by
Eome, twisted and contorted again and again through
the long ages, but true — true to the very letter, — '' Lo
I am with you always, even to the end of the world."
THE RUPTURE BETWEEN THE EAST AND WEST.
From this period onwai-d to the great rupture
between its eastern and western branches, the Church
maintained its oneness. But, from the sixth to the
eleventh century, a growing estrangement took place
between the Western branch, as represented by the
Bishop of Eome, and the Eastern branch, represented
by the Patriarch of Constantinople. Arguments and
controversies arose on deep doctrinal matters ; such
as the person of the Holy Ghost; and on other subjects,
such as image worship, the seventh day Sabbath,
the marriage of the clergy, lenten discipline, and con-
firmation. But, underlying all such controversies, was
the thirst of Eome for universal j)OWor and supreme
spiritual rule over the whole Church ; leading to the
excommunication by Eome of Photius, Patriarch of
Constantinople, who, in quick reply, excommunicated
Nicholas, Bishop of Eome. Then came Hildebrand,
with his claim to the universal oversight of the whole
Church, and his demand of submission to the chair of
St. Peter, and then the final bi-eak in the year 1054,
when the Eoman legates excommunicated the Greek
patriarch in his own Church of St. Sophia in Con-
INFLUENCE Of THE ROMAN CHURCH. 11
stantinoplo, and, flinging down the anathema of Rome
upon the great altar, shook off the dust of the West
against the East, and, through lust of power rather
than through difference of opinion, created a breach
that has lasted to the present hour, spite of the famous
attempt at reconciliaLlon made at a council held in
Florence in 1438.
PROM THE GREAT RUPTURE TO THE PROTESTANT
REFORMATION.
From the great rupture between East and West,
down to the Keformation, is a long stretch of 463
years; during which time the great Crusades shook
the world, Tartar and Turk swept all before them,
England ate out her vitals through the wars of the
Roses, America was discovered, and the national boun-
daries of the map of the world were changed again
and again. But there was one giant influence that
grew and prospered, in spiritual power, in iron grasp
of authority, in additions and accretions of doctrine,
— an influence that extended itself in France, in Ger-
many, in England, all over the West — the influence of
the Church of Rome. Its departure from the apos-
tolic and primitive faith of the church had been as
great as it was saddening. It had prohibited the Bible
in native tongues, established the doctrines of tran-
substantiation and the celibacy of the clergy, opened
out the question of the Immaculate Conception of the
Blessed Virgin, published the renowned Bull that all
things were under papal jurisdiction, invented and
taught the value of Indulgences, established as an
12 CHURCH UNITY.
engine of deadly power the Inquisition, and burnt
liass and Jerome of Prague, at the stake. There
were thouar.nds of good and holy men and saintly
women within the pale of Eome and of all Western
churches, but the influence, the example, and the
power of Eome was as leaven everywhere ; and, as
that influence extended, primitive faith and practical
morality declined with it. The popes were recognized
as God's vice-gerents on earth by the various national
churches of the West; and Alexander the Sixth, the
infamous Rodrigo Borgia, a wretch whose life makes
one positively ashamed of human nature, was one of
God's vice-gerents. With such possible loaders, and
the influence proceeding from them throughout all
churches, little wonder that the clergy, as a j'ule,
wore immoral, dishonest, and ignorant ; and less
wonder that the people who depended on them for
education were degraded to the lowest depths of
degradation. Pope Adrian VI. openly declared, in
the Diet of Nuremburg in 1522, that " everything in
the church had been perverted and that a disease
had spread from the head to the members, from the
popes to the rest of the rulers of the church." In
short, the church throughout the West, ordained by
God to purify the West, had, through the subtle
influence and example of Rome, become the prime
Boui'ce of its corruption ; and just as Abel's blood
called to God for vengeance, so the voices of all that
were pure in the various churches called out for de-
liverance from the church itself distorted and defiled ;
and then came the glorious doctrinal Reformation of
the sixteenth century, with Luther and Melancthon,
THE REFO HMA TION IN ENOLA ND. 18
Zwingle and Calvin, Martyr and Bucer, Crnnmer,
Latimor and Ridley, to guide it under God to its
consummation.
THE PROTESTANT REFORMATION IN ENOLAND.
The Reformation in England was reflective rather
than original. It reflected Germany and the continental
divines. It produced magnificent heroes, but no giant
minds like Luther or Calvin. Perhaps the greatest
influence for waking up England against the influence
and power of Rome and of determination to resist
it, came from Rome itself, in the person of Cardinal
Pole, who, letting loose the horrors of persecution
during the reign of Mary, gave the English people a
detestation of popery that has shown itself stronger
in England for the last three centuries than in any
other nation of the west, for, whilst half Germany has
gone back to Ronio, England, to-day, is the most
intensely Protestant nation on the face of the earth.
The Church of England came forth finally from the
cj-ucible of Reformation in the days of Charles I., a
reformed, rather than a re-organized church. It was,
as far as original government was concerned, the same
Church that had been established in Britain long pre-
vious to the landing of Augustine on the shores of
Kent, and that had been represented at the council of
Aries, A.D, 303, and summoned to the synods of
Sardica (34Y) and Rimini (360). However the mists
of time and lack of records may have clouded evidence
for the unbroken historic continuity of the old British
church, the continuity of orders, from Augustine
14 CllUIiCII UNITY.
•
through the Seo of Caritorbuiy, had never been injuri-
ously interrupted. The EngliHh Church, previous to,
and after the Reformation, was just as much the same
church, as Naaman was Naaman, after he had washed
away his leprosy in the river Jordan. In a word, the
the Church reformed, but did not re-organize ; the
succession to the archbishopric of Canterbury being
maintained through all the throes of Reformation,
as follows :
Archbishop Warehara, in direct line from
Augustine 1503
Archbishop Cranmer 1533
Cardinal Pole 1656
Archbishop Parker 1559
Archbishop Grendall 1576
The evidence for the due consecration of Archbishop
Parker is found in the following facts : (1) Docu-
mentary evidence of the consecration of Bishops
Scory, Coverdale and Hodgkins, and circumstantial
evidence as to the consecration of Bishop Barlow,
arising from the fact, that he was cited under Royal
warrant to consecrate ; (2) The registers of Canter-
bury ; (3) The warrant of consecration under the
Great Seal ; (4) The original instrument of consecra-
tion in the library of Corpus Christi College, Cam-
bridge ; (5) Testimony of the Earl of Nottingham who
was present at Parker's consecration. (See in con-
nection with general subject of consecration. Col. of
Nicea, can. iv., Col. Chalcedon Act, 16; 3rd Col. of
Carthage, can. xxxix.)
The rule of reformation which the Church of Eng-
land followed was that of throwing off everything
REFOHMA TION IN IRELAND. 15
it believed Rome had added to the ChiiHtian Faith;
but of retaining oven what was characteriHtic of Rome,
provided it agreed with Scripture and the usage
of the primitive church. Thus it retained as
matters of deepest importance the throe orderti of the
ministry, the rite of confirmation, and a liturgical
service based on the Christian year, clerical dress
and other minor matters, none of which it held were
the actual fruits of the papacy. But, as a reformed
church, it rejected : — tho supremacy of the pope, wor-
ship of images, invocation of saints, the Latin tongue
in service, the saci'amental character of confirmation,
penance, holy orders, matrimony and extreme unction;
restored the cup to the laity, rejected the doctrines
that surrounded the Mass, as " blasphemous fables
and dangerous deceits," permitted the marriage of
the clergy, declared that qvqyj National Church had
a right to govern itself, and that the Bishop of Rome
had no jurisdiction in the realm of England. In short,
possessed of an unbroken historic succession, the
Church of England rose wholly independent of, and
antagonistic to, Rome, and proceeded to propagate her
cleansed and purified organic life as a true branch of
the primitive and apostolic Chui-ch of the Loi'd Jesus.
THE PROTESTANT REFORMATION IN IRELAND.
The organized Irish Church founded by St. Patrick
in A.D. 432 was identical in doctrine with the church
in Britain and Gaul and with all the Western churches.
The government consisted of an abbot or head of
S9 - OaURCH UNITY.
tho monastic rulo of each tribe; and olo^iopn, priests
and doaconH, the bishops being in Hon^e renpectH Hub-
ject to the abbot, who generally, though not neces-
sarily, was a presbyter, although the ordaining and
confirming powers of tho bishops were fully recog-
nized and never encroached upon. After tho death
of St. Patrick, tho Irish Church, through Columban,
Aidon, Cuthbert, Qcdmon and others, flung itself into
the missionary work of the church with such success
" that it seemed at one time as if Celtic Chiustianity
and not Latin was to mould the destinies of the
churches of tho West." Then came tho struggle with
the Danes, the establishment of the Danish Church
with orders from Canterbury, tho double lino of holy
orders through Armagh and Canterbury ; then tho
transfer in 1164, by Pope Adrian the Fourth, of
Ireland to England, in order that Henry II. might
"subdue it and enlarge the bounds of the Church,'^
and then the long resisted yet final bringing of tho
Church in Ireland under the influence and doctrine of
the Church of Eome.
The history of tho Eoformation in Ireland is the
history of a mistake. The problem should have been
how to bring under the reforming influence, a quick-
witted people ("not scholars," writes Archbishop
Browne, " yet crafty to cozen,") who were foreigners
to England, speaking a language totally different from
the English language, and trained under the influence
of Rome to worship God, according to the ritual of
the Latin Mass. The obvious remedy for this was
authorized Irish translations of the Bible and liturgy
placed in the hands of priests and people coupled with
BMWOUMATION IN 111 El. AND. It
an odnoalionrtl HyHtem cnrriod on in tho rrinh tongue,
Bui, from tho boginnirj^', tho work wjih bunglod. In
lB3fJ, an Act wjih proclaimod for oncouraging " the
EngliHh order, habit, and hmguago ; which roqiiirod
that Hpiritiiai promotion Hhould bog ^on 'only to Huch
an could HpoaU Pinglish, unloHH after four prochiraa-
tiouH in tho noaroHt market, Huch could not be had.'
Tho Haine Act further enjoined that parochial English
schoolrt Hhould bo oHtablinhod in the country, and that
all clergymen Hhould learn and teach EngliHh, and
preach the Word of God in Englinh," (Irinh statutes,
Henry VIII., c. viii.) An Knglinh form of prayer
called the "Form of Boadn " was also set forth, which
wan about as useful as an EngliHh Prayer Book would
bo to the latent discovered tribe in Central Africa.
In 1551, innti-uctiouH cnme to " propagate tho worship
of God in the ICnglish tongue; the service to be
translated into Irinli in thonc places which need it,"
this latter clauHO, howevei', was not canied out. On
the accesnion of Elizabeth, tho English service waw
again uned, and the Act of uniformity passed, con-
taining the singularly injudicious clauno that, in
placen where tho J^^nglish tongue could not bo used,
■worship might be conducted in the Latin tongue,
" for that also the same may not be in their native
language," on account of printing difficulties, ignor-
ance of people, etc. Then followed the patriotic
efforts of Walhhe and Kcajney, Donellan and Bedell,
resulting in an Irinh catechit^m in 1571, the transla-
tion of the New Tontament, which was not published,
however, till 1603, the translation of the Common
Prayer published in 1608, and the translation of the
B
18 CHURCH UNITY.
Old Testament published in 1685 — admirable works
of devotion and learning, but resulting in little use to
the people, as no authoritative effort was made by the
crown to disseminate the translations amongst the
people. Thus the use of the Latin tongue practically
became a necessity of worship amongst the Celtic
Irish, — a fact worth untold riches to the Church of
Rome, when in 1615, it sent to Ireland, a titular
episcopate, which assumed, by virtue of papal grants,
the titles and jurisdiction of the Irish prelates, who
as direct successors of St. Patrick, had embraced the
doctrines of the Eeformation.
The Eeformation in Ireland resulted in three distinct
aspects of Church life : (1) The Reformed Church of
Ireland carrying out its life in double succession
from Armagh and Canterbury. (2) The dissentient
mission of the Church of Rome governed by titular
bishops (the nucleus of the present Romish Church in
Ireland), a government styled by the legal Bishop of
Derry in 1622, as ** a jui'isdiction usurped by authority
from Rome, to the great dishonor of Grod, hinderance
of religion, and shame of the government." (3) Con-
gregations of Protestant non-conformists widely ex-
tended through various parts of Ulster.
THE PROTESTANT REFORMATION IN SCOTLAND.
The church in Scotland was a branch of the one un-
broken church that had come down from primitive
times. Originally, it received the faith from Ireland
through St. Columban, and adopted the Irish fonn of
government — bishops, priests and deacons — with the
REFORMATION IN SCOTLAND. 19
Prosbyter Abbot of lona, th'^ successor of St. Columban,
^.8 Primate of the church. This primacy, in the ninth
century, sesms to have been transferred to the Abbot
of Dunkeld, and afterwards mei-ged wholly in the
Bishopric of St. Andrews; and from that period onwai-d
to the Eeformr.tion, the government of the church was
wholly episcopal.
The influence of Rome in Scotland was just as powe^.-
fttl as in England, or anywhere else ; and the Scottish
bishops, previous to the period of the Reformation, had
come to be regarded as the degraded representatives
of a foreign tyranny. Hence when Knox brought his
giant besom to sweep out the defiled temple, he swept
the bishops out before him like chaff on a threshing
floor and modelled the government of the Reformed
church after the fashion of that established by Calvin
in Geneva. This, however, before long, gave way to
a scheme whereby the old episcopal sees were filled
with new born Protestant bishops consecrated by a
chapter of learned ministers, a move that brought
about the agitation headed by Andrew Melville, which
resulted in the establishment of the Presbyterian
system of government. Then came the re-estabiish-
ment of Episcopacy in the reign of King James, gain-
ing its succession from Canterbury, then the restora-
tion of Presbytery under the Covenanters, then, at the
restoration of the Monarchy, the re-establishment of
Episcopacy, and finally, in the reign of William and
Mary, the Presbyterian Church of Scotland was defi-
nitely established, the Westminster Confession ratified,
the General Assembly recognized as a legislative body,
and from that day to this, Presbyterianism has run
20 CHURCH m:iTY.
its course as an independent, powerful and singularly-
devoted portion of the once united church.
THE REFORMATION AND THE INDEPENDENTS.
The Churches of England and Scotland were re-
formed legally through the action of the state, and from
this use of the state in reforming, there arose in Eng-
land a school of religious thought which repudiated
the interference of the state altogether. " The church,"
it said, " is of Christ, not of the State, it was founded
by the Apostles of the living God, and its mission is
to convert and lead the state, rather th an be led by it."
The followers of this school of religious thought were
called Independents. The first Independent Church was
established in England in 1616, and in 1620, the first
colony of Independents landed on the shores of North
America, and proceeded to lay the foundation of the
New England States, — the fore-runners of the great
Puritan and Independent immigration, which led to
the ultimate formation of the American system of
Congregationalism. The success of Independency in
America, exercised a strong influence in favour of
both the organization and its teaching in England,
and, as a result, the iron hand of Archbishop Laud
endeavored to repress it. With the fall of Laud,
came the onward progress of Independency — onward
through its battlings with Presbyterianism — onward
till it became the great semi-religious political power
of the commonwealth under Cromwell. Then, with
the restoration of the Monarchy, came its downfall
METHODISM. tl
afl a political power and its religious life had a limited
field of liberty until, under the Hanoverian dynasty,
it gained a freer life, and, from that time onward to
the present, it has steadily obtained in England equal
liberty of worship and action with all other Protes-
tant churches outside of the Establishment. In
America, Congregationalism is a great religious force,
numbering its churches by thousands, and possessed
of seven Theological Institutions.
METHODISM.
The history of Methodism may be fairly divided
into two sections. (1) Its history inside the Church
of England. (2) Its history outside the Church of
England.
Its history inside the church, may be described as
that of an honest Christian effort on the part of
godly men, most of them clergymen of the Church
of England, to form religious societies for the purpose
of arousing men to a sense of sin and the need of sal-
vation, and for deepening the spiritual lives of those
who professed to be followers of the Lord Jesus.
These societies were divided into classes, the leaders
being laymen, acting under Wesley and other priests
of the Church of England ; and one great work of the
leader was that of seeing that the members were
regular attendants at the services of the Church of
England, and at its holy table. As time advanced,
and property accumulated, Wesley saw the need of
forming some kind of a legislative body to take the
oversight of these societies, and the properties con-
22 CHURCH UNITY.
nected with them. Hence he formed what he called
" The Legal Conference," consisting of one hundred
itinerant lay preachers, named by himself; and he
vested in these lay preachers the general oversight
and direction of the missionary operations, and the
management of all the societies ; keeping however,
for himself, summary and supreme jurisdiction as
head and visitor of the whole organization. Up to
this time, Wesley would not allow the organization
to call itself a church. In all deeds ana public docu-
ments, and in all Wesley's letters, it is called "A
Society," the Society of the people called Methodists,
"the Methodist Society," etc. All its members, who
were not professed dissenters, were regarded as
belonging naturally to the Church of England ; for
it must be borne in mind, that it was by no means
necessary, at this stage of Methodist history, that
a man should leave his own church to become a
Metjiodist. There were Methodists who were Baptists,
Methodists who were Presbyterians, and, largely,
Methodists who belonged to the Church of England —
one great secret of the early success of the organization.
The history of Methodism, outside of the Church of
England, practically dates from the time that Wesley
ordained Coke, as Superintendent for work in the
American colonies; and some of the English lay
preachers to act as ministers in Scotland and England.
From that time forth, the idea of a distinct and
separate ministry grew up in the societies, until at last,
in 1834, a theological institution was established, and
in 1836, the practice of ordination by the imposition
of hands was adopted, and Methodism floated outfromi
THE UNION PROPOSED. 23
the Mother Church, a distinct and separate church
body, carrying with it a large share of the theology of
the Church of England, and a zeal and devotion in the
service of Christ worthy of the days of the Apostles.
Hf.ving thus given an outline history of the four
great systems of ecclesiastical government, which in
England and her colonies, repretient the united result
of the English Keformation, we may now ask, which
of these systems might naturally come together in
consultation, to speak over differences, and to initiate,
if possible, a movement through their respective
governing bodies, for organic union, as a step towards
a larger union ? In reply, we would humbly submit,
that tlie systems that ought naturally to come together
are: —
(1) The Episcopal System.
(2) The Presbyterian System.
(3) The Methodist System.
1st. All these systems, as far as organization is con-
cerned, govern and perpetuate their church life from
within, or, in other words, they work organically on
very much the same general lines ; whereas Congregar
tionalism is a totally different system, working on
totally different lines — lines that exist, because drawn
in actual organic opposition to the lines of working
pursued by the three great systems of Episcopacy,
Presbytery and Methodism. These three systems
24 CHURCH UNITY,
pei'petuate their ministry from the ministry — Epis-
copacy by bishops, Presbyterianism by presbyters, and
Methodism by the joint action of appointed clergy ;
whereas Congregationalism, judged by its system,
perpetuates its ministerial life from without, through
the ordination of the congregation itself, or the dele-
gated powers of the congregation. In the three
systems, the minister gathers the congregation, in
Congregationalism, the congregation gathers the min-
ister, the deposit or gift to be passed on lies not
in the ministry but in the congregation. And this
very difference, however locally it may be departed
from, is one of the fundamental characteristics of
Congregationalism, and hence laises an obstacle at
once in the way of an initial movement.
2. Each of the three systems naturally moves as an
organized body. This is very evident in Canada,
where the Provincial Synods of the Church of
England, govern all churches in a province, the
General Assembly of the Presbyterian Church all
churches in every Presbytery; and the Great Confer-
ence of Methodism all churches in every circuit.
These three systems move organically; and a message
or law from headquarters, governs the action of all
loyal to headquarters. But Congregationalism, as a
system, is fundamentally and practically the very
opposite of all this. Each separate congregation, ir-
respective of age, size, or government, is a whole,
entire, and perfect church ; as pei feet, as the whole
system of Episcopacy, or Methodism. Each congrega-
tion is in itself perfect, as a source of law and doctrine.
Hence, the Congregational Union of England, finally
THE UNION PROPOSED. 25
established in 1871, lays down as a fundamental
principle of its existence, that it recognizes the right
of each individual church to administei* its affairs free
from external control, and that it shall not, as a
Union, in any case, assume legislative authority, or
become a Court of Appeal.
3rd. The three great systems have their distinctive
and clearly expressed rules of faith. The Church of
England in Canada, the three Creeds, the Prayer
Book, the thirty-nine Articles of Religion and the
Catechism. The Pi-esbyterian Church, the West-
minster Confession, the larger and shorter Catechisms,
and the Apostles Creed, regarded as a " brief sum-
ming up of the Christian faith agreeable to the Word
of God, and anciently received in the Churches of
God." The Methodist Church, the twenty-five Articles
of Religion (almost identical with the thirty-nine
Articles of the Church of England) the fifty-two
sermons of Wesley, and the Notes of Wesley on the
New Testament, anv^ the Catechisms. Thus, a candi-
date for the ministry of any one of these three
systems, has a clearly defined field of study, and, on
offering himself for ordination, must, if an honest man,
be prepared to preach according to the rule of faith
laid down in the standards of his church. Here again,
Congregationalism is the very reverse of the three
systems. It believes in, (and its very conception of
the church involves) the most unfettered freedom of
conscience and thought on all religious matters. It
rejects wholly, as authorities of faith, the Councils,
Canons and Creeds of the Primitive Church; hold-
ing solely and alone to the individual understanding of
26 CHURCH UNITY.
the Word of God. Hence, any congregation may evolve
its own peculiar interpretation of God's Word, and
if needs be, set apart, and ordain its own pastor to in-
struct it. Such pastor, however, in theory at least,
being perfectly free to exercise his gifts according to
his conscience.
Little, therefore, can be expected from the great
Congregational system in any initial movement to-
wards organic union, although the individual efforts of
leading minds connected with the system, or the aid
and approbation of distinct congregations connected
with it, would, if used in favour of the movement, add
materially to its success.
The initiation of a movement for organic union
then, seems to find its most favorable field, in a repre-
sentative body, taken from the Episcopal, the Pres-
byterian, and the Methodist systems, meeting together
on equal terms, to think over the possibility of union ;
and, in connection with such a possible conference, I
would now proceed to notice wherein these three
systems agree together, on the great leading funda-
mental doctrines of the Christian faith; leaving
important points of difference for after consideration.
In doing this, I will deal solely with the acknowledged
standards of the three systems, and not with the views
of individuals, however influential, for if a consulta-
tion on unity ever takes place, these standards will
necessarily form the basis of such consultation.
THE SEPARATED GIFTS. ' 2*1
It will be aeon as an advance is made in the com-
parison of doctrines common to the three great
reformed systems, that though one result of the
Reformation was that of rupturing the organic unity
of the Church in Great Britain and Ireland, that it is
impossible to prove that any one system monopolized
the whole truth. Even admitting the claim of Apos-
tolic Succession in the Church of England, consequent
on its retention of Episcopacy, it remains questionable
as to how far the happy possession of one inestimable
gift can make up for the avowed loss of other
gifts, possessed by systems that parted from us at the
Reformation. Thus, if the Church of England has
retained its succession, it freely acknowledges in
its Commination Service that it has largely lost its
power of disciplining the laity, which discipline ad-
justed to the needs of the age, has been ever charac-
teristic of the Presbyterian and Methodist churches.
Then on a full comparison of doctrines com'non to
th.-^ three great systems, it will be found that those
who regarded Apostolic Succession as valueless or of
secondary importance, nevertheless retained their
grasp of Apostolic doctrines, and through the earnest
preaching of these divine doctrines laid the found-
ations of independent and powerful systems ; so that
in no sense can it be claimed that a church in succes-
sion (such as the Church of England) alone possesses
28 • CHURCH UNITY.
and alono toachea the docti'ines of the Apostolic
Church. Hence the Anglican in approaching this
question of prospective unity should do so with a
feeling that he is approaching those with whom he
has not only much in common, but those who have
gifts to imitate or bestow, whilst the Presbyterian
and Methodist should equally fool that they have
much in common with the Church of England, and
that it has a gift to bestow which might be re-adjusted
to meet the demands of unity without injuring its
Apostolic value or power.
POINTS OF AGREEMENT.
ON THE BEING OP GOD.
Ist. We agree perfectly on the question of " the
Being of God," and hence, as one united Body, could
make a powerful oiganic stand against the Atheism,
Agnosticism and Materialism of the age.
THE CHURCH OP ENGLAND
teaches " that there is but one living and true God, without
body, parts or passions, of infinite power, wisdom and good-
ness, the Maker and Preserver of all things both visible and
invisible." (Article I.)
THE METHODIST CHUECH
teaches, " there is but one living and true God, everlasting,
"without body or parts, of infinite power, wisdom and good-
POINTS OF AGREEMRNT. 29
neBH, the Maker and Preserver of all things visible and in-
visible." (Article I.)
TUB rilBSBYTKRiAN CHURCH
enters at much j?roator lenj?th into definitions as to the
person and attributes of Deity ; but begins thus : " There is
but one only living and true God, who is infinite in Being
and perfection, — a most pure Spirit, without body, parts, or
passions, etc., the alone fountain of all being, etc." (Confess,
chap. 2.)
ON THE HOLY TRINITY.
These three synteras agree porfoclly on the Trinity
of the Godhead.
THE CHURCH OF ENGLAND
teaches, "And in the Unity of this Godhead there be three
persons, of one substance, power and eternity, the Father, the
Son, and the Holy Ghost." (Article I.)
THE METHODIST CHURCH
teaches "And in the Unity of this Godhead, there are three
persons, of one substance, power and eternity, the Father,
the Son, and the Holy Ghost." (Article I.)
THE PRESBYTERIAN CHURCH
States, " In the Unity of the Godhead, there be three per-
sons, of one substance, power and eternity, God the Father,
God the Son, and God the Holy Ghost." (Confess, cap. 2, 3.)
Here then again, as opposed to Arianism and XJni-
80 OnURCH UNITY.
tarianism, thefle throo BystomH ro-ocho as with one
voice, the Catholic faith of the Scriptures, and Nicea.
ON THE DIVINITY AND WORK OF THE LORD JESUS
CHRIST.
TUB CHURCH OP BNQLAND
teaches, " Tliat the Son, whicli is the Word of the Father,
begotten from Everlasting of the Father, the Very and Eter-
nal God, and of one substance with the Father, took man's
nature in the womb of the Blessed Virgin, so that two whole
and perfect natures, that is to say, the Godhead and the
Manhood, were joined together in one person, never to be
divided, whereof is one Christ, very God and very man, who
truly suffered, was crucified, dead and buried, to reconcile
his Father to us, and to be a sacrifice, not only for original
guilt, but also for the sins of men." (Article II.)
THE METHODIST CHURCH
has made Article No. 2 on this subject, a copy of the Article
of the Church of England, except that the words " begotten
from everlasting of the Father," are omitted.
THE PRESBYTERIAN CHURCH
The teaching of the Presbyterian Church is much more
elaborate, entering into the whole work of Clirist, as well
as his person ; but where the Confession touches the
same points, taken up by the Church of England and the
Methodist Church, it uses almost the same language, stating,
" The Son of God, the second person of the Trinity, being
Yery and eternal God, of one substance and equal with the
Father, did take on him man's nature, etc. So that two
"whole, perfect, and distinct natures, were inseparably joined
POINTS OF AGREEMENT. 31
together, etc. That the Lord Jesus, by his perfect obedience
and sacrifice of himholf, etc., hatli fully satiMfiod the justice
of his Father, and purchased not only reconciliation, but an
everludting inheritance, etc." (Confess, chap, viii.)
Thus, on the vital truths connected with the pereon,
and work of the Lord Josuh ChrJBt, those three Hysteme
are one; so much ho, that the Presbyterian could sign
the Anglican or Methodist Articles, on this point, or
they, the Presbyterian. Now, those doctrines, form
the root doctrines of our common Christianity, and,
therefore, if we are one here, we are one at the very
root. And that in the face of the heresy, and infidel-
ity, which would either degrade Christ to the level of
a Jewish prophet, or regard him only as a teacher of
superior morals, or reject him altogether.
THE HOLY anOST.
The standards of the three systems teach as follows :
THE CHURCH OF BNOLAND
teaches, " The Holy Ghost proceeding from the Father and
the Son, is of one substance, majesty and glory, with the
Father and the Son, very and eternal God. (Article V.)
THE METHODIST CHURCH
repeats, verbatim, the language of the 5th Article of the
Church of England. (Article IV.)
THE PRESBYTERIAN CHURCH
states, " the Holy Ghost eternally proceeds from the Father
and the Son, and is of one substance, power and eternity with
both." (Confess, chap, ii.)
82 CHURCH UNITY.
We may then say that, on the great subject of the
Being of Grod, the Trinity, and the Persons of the
Ti'inity ; there is no difference whatsoever between
these three systems.
ON THE SUPFICIENOY OF THE HOLY SCRIPTURES FOR
SALVATION.
A similar comparison of the standard authorities
\ shows that
THE CHUKCH OF ENGLAND II •
teaches, " that Holy Scripture contains all things necessary
to salvation, so that whatsoever is not read therein, nor may
be proved thereby, is not to be required of any man as an
article of faith, or be thought requisite or necessary to salva-
tion." The Article then proceeds to name the books of the
Old Testament, and to state " that all the books of the New
Testament, as they are commonly believed, we do receive
and account them canonical." (Art. VI.)
THE METHODIST CHURCH
The Methodist Article (No. 5) is, (with one exception to be
noticed hereafter) almost word for word identical with that
of the Church of England.
THE PRESBYTERIAN CHURCH
The Presbyterian Church is much more elaborate in its
definition of the Holy Scriptures. It declares the need of
Revelation, names the books of the Old and New Testaments,
asserts their inspiration by God, and their authority as
coming from God through the Holy Spirit, etc. But when it
touches on what is stated by the Church of England and the
Methodist Church, its teaching is practically identical with
POINTS OF AGREEMENT. 33
both. It states " That the Scriptures contain the whole
counsel of God concerning all things necessary lor salvation,"
to which nothing, at any time, should be added, etc. (Con-
fess, chap. 1.)
Here, then again, we are, so far, one. But the
Ai'ticle of the Church of England, and the Presbyte-
rian Confession, each contains a clause which Method-
ism has wholly dropped, namely, that referring to the
Apocryphal or uninspired Books.
THE CHUKCH OF ENGLAND
teaches, " That these books, as St. Jerome states, the Church
doth read for example of life and instruction in manners, but
doth not apply such books to establish any doctrine."
THE PRESBYTERIAN CHURCH
states more fully, " The books commonly called Apocrypha,
not being of divine inspiration, are no part of the canon of
Scripture, and therefore, are of no authority in the Church
of God, nor to be any otherwise approved, or made use of
than other human writings.
THE METHODIST CHURCH
makes no allusion to the Apocryphal books. '
The controversy as to the valueof the Apocryphal
books, was a controversy natural to the Eeformation
period, but there is practically no controversy on the
subject to-day, nor need there be any between the two
systems that notice them in their standards.
The Presbyterian Church definitely states that, the
Apocrypha is not of divine inspiration, and the
Church of England clearly implies it. The Presby-
34 CHURCH UNITY.
terian Church asserts that such books form no part
of the canon of the Scripture, and the Church of
England practically asserts the same thing, by omit-
ting them from the list of canonical books. The
Presbyterian Chui'ch asserts that they are of no
authority in the Church of God ; and the Church of
England states that, the church does not apply them
to establish any doctrine. The Presbyterian Church
places them on a level with other human writings,
and the Church of England places them in exactly
the same position by stating, " that the church doth
read them for example of life and instruction of
manners." In short, the Confession and Article,
though differently worded, are in practical agree-
ment ; but the Methodist Church, using its privilege
of later birth, has, through dropping all mention of
the Apocrypha, opened out before the compilers
of union Articles of Belief, the important question
as to whether it would not be wise to follow its
example ?
THE SACRAMENTS.
Perhaps there is no subject on which Eome is more
divided from Protestantism, than on the question of
the Sacraments. Rome, not only inventing Sacra-
ments, but defining them as visible signs of an invisible
grace instituted for our justification. (Cat. Col. Trent,
part ii. Ques. iii.) Hence, at the Reformation, the
question of the Sacraments became the great question
on which the Reformation turned, for Rome had in
POINTS OF AGREEMENT. 36
practice, if not by definition, linked them, in this way,
with justification in the eyes of God, and the doctrine
of Justification by faith alone, had been brought to the
front by Luther, and other great Eefonners, as the
sign of " a standing or a falling church." In fact, if
Eome's sacramental views be correct, then the Re-
formation was a huge religious blunder ; whereas, if
they be erroneous, then the Eeformation was the
greatest blessing God over sent his church, as we may
well, with gratitude, believe it to have been. As a
result of the all important character of the sacra-
mental question, the English Reformation produced
two Protestant definitions of a Sacrament, if, indeed,
it be right to call them two, for, in truth, they are
but one definition, expressed in difl'erent language by
two churches : the Church of England, and the Church
of Scotland, or, as it is now known in this country,
the Presbyterian Church. . ^
THE CHURCH OP ENGLAND
defines a Sacrament as an outward and visible sign of an in-
ward and spiritual Grace, given unto us, ordained by Chrigt
himself, as a means whereby we receive the Grace, and as a
pledge to assure us thereof. (Catechism.)
It further states, " that Sacraments are sure witnesses and
effectual signs of Grace, and God's good will towards us, by
the which He doth work invisibly in us, and doth not only
quicken, but also strengthen and confirm our faith in Him.
(Art. XXV.)
THE PRESBYTERIAN CHURCH
enters much more fully into the subject, but defines Sacra-
ments, as " holy signs and seals of the Covenant of Grace,
immediately instituted by God, to represent Christ and his
86 CHURCH UNITY.
benefits, and to confirm our interests in Him, as also to put a
visible difierence between those that belong unto the Church
and the rest of the world, and solemnly to engage them to
the service of God in Christ,according to His Word." (Confess,
chap. 27,1.)
Here then, both chui'ches agree that a Sacrament
is instituted by God as a sign of Grace. But then,
both churches proceed further in definition.
THE PRESBYTERIAN CHURCH
goes on to state that, "there is in every Sacrament a spiri«
tual relation, or sacramental union, between the sign and the
thing signified ; whence it comes to pass, that the names and
effects of the one are attributed to the other. Tiiat the Grace
which is exhibited in or by the Sacraments, rightly used, is
not conferred by any power in them ; neither doth the effi-
cacy of a Sacrament depend upon the piety or intention of
him that doth administer it, but upon the work of the Spirit
and the word of Institution ; which contains, together with a
precept authorizing the use thereof, a promise of benefit to
worthy receivers. (Confess, chap, xxvii. ii, iii.)
• Here, then, the Presbyterian Church agrees
thoroughly with the Church of Er^land, that the
visible sign is connected with a spiritual Grace,
through the Holy Ghost which quickens, and be-
stowed by the means of the Sacrament on the worthy
receiver.
THE METHODIST CHURCH
defines the Sacraments in almost the words used by the
Church of England in its xxvth Article, any difference of
language arising from the omission of redundant words, and
from changing the word " damnation " into " condemnation."
POINTS OF AGREEMENT. 8t
On the great question, then, of the definition of a
Sacrament, these three systems are practically one,
and equally so in opposition to Rome, inasmuch as
they each declare " that there be only two Sacra-
ments ordered by Christ, that is to say, Baptism and
the Supper of the Lord.
Now, let us advance a step further on this sacra-
mental question. One of the great troubles in Pro-
testant churches has arisen, not from controversies in
connection with standards, but from judging churches
by the individual opinions of men connected with
them, and sometimes, by distorted and unfair repre-
sentations of sucti opinions. Thus, not a few Metho-
dists and Presbyterians believe firmly, that the Church
of England teaches Baptismal Regeneration in the
sense that Baptism positively converts, in the highest
theological sense of the word, and that -tdoes this
through its own inherent baptismal power, when
administered through the proper medium. Then
again, not a few outside of the Church of England
believe that it teaches its children that, in the Lord's
Supper, they actually receive the veritable body and
blood of Christ which once appeared on earth, and
lay on the cross, and entered into heaven. Whereas,
the fact of the matter is, that, judged by her standards
on these very points of baptismal regeneration, and
the presence of the Lord in the Holy Communion, the
Church of England takes no higher ground than the
other systems, and in some respects, her language
may be said to fall short of that used by the two
other churches.
38 CHURCH UNITY,
BAPTISM.
Thus notice how these three systems stand towards
each other on the question of baptismal regeneration,
let:—
THIS PRESBYTERIAN CHURCH
teaches that Baptism is a sign and seal of the Covenant of
Grace, of engrafting into Christ, of regeneration, of remission
of sins, etc., (Confess, xxviii. 1.)
It also states that " regeneration is not confined to bap-
tism, or that all that are baptized are undoubtedly regenera-
ted:" but these very reservations imply, that as a rule,
regeneration accompanies", baptism. It further asks, in the
outlined prayer used in the administration of baptism, " that
God would join the inward baptism of the Spirit, with the out-
ward baptism of water, making it to the infant a seal of
adoption, remission of sin, regeneration and eternal life."
(Directory for Public Worship.)
THE CHURCH OP ENGLAND
teaches that Baptism is a sign of regeneration, or the new
birth, whereby they that receive baptism rightly are grafted
into the Church. (Art. xxvii). It also states in the catechism
that " by baptism we are made children of grace," and in the
Baptismal service it announces after the administration of the
sacrament that the child baptized " is regenerate, and
grafted into the body of Christ's Church."
THE METHODIST CHURCH
teaches that baptism is " a sign of regeneration, or the New
Birth." (Art. xvii.)
2nd. — The three systems agree that this sign of
POINTS OF AGREEMENT. 39
Eegeneration, or the new birth, is connected with an
inward grace.
THE PRESHYTBRIAN CHURCH
teaches that " there is a grace in baptism, and that we should
be humbled for our sinful defilement, and our falling short of,
and walking contrary to, the grace of baptism," (Larger Cat.
167.)
It further teaches that " the efficacy or grace of baptism is
not tied to the moment of time wherein it is administered,"
implying that if its presence at that moment be not the rule,
at least the efficacy, or grace, is possible at the very moment.
It further states that though the efficacy of baptism may
not be tied to the moment, " yet, notwithstanding by the
right use of this ordinance, the grace provided is not only
offered but really exhibited and conferred by the Holy Ghost
to such (whether of age or infants,) as that grace belongeth to,
according to the Counsel of God's own will in His appointed
time." (Confess, xxviii.) ,
THE CHURCH OF ENGLAND :
teaches " that they that receive baptism rightly are grafted
into the church, the promisesof the forgiveness of sins, and of
our adoption to be sons of God by the Holy Ghost are visibly
signed and sealed, faith is confirmed, and grace increased by
virtue of prayer unto God." (Art. xxvii.)
In the office of baptism, prayer is made that those baptized
may be " washed and sanctified by the Holy Ghost," that they
may " receive the remission of sins by spiritual regeneration,"
that " the Holy Spirit may be given to them," that " they
may be made partakers of the death and resurrection of
the Lord Jesus."
THE METHODIST CHURCH
has dropped out of its article on baptism, reference to the
grace of baptism, but belief in the grace is proved clearly else-
40 CHURCH UNITY.
where, as in Art. xvi, where it is stated, that "by sacraments,
God doth work invisibly in us, and doth not only quicken, but
also strengthen and comfort our faith in Him."
Tho following quontions and answers in the Method-
ist Catechism, No. ii. are still more pointed.
What is the outward or visible sign or form in baptism ?
Baptism with water into the name of the Father and of the
Son and of the Holy Ghost.
What is the inward and spiritual grace signified?
Our being cleansed from the guilt and defilement of sin,
and receiving a new life from and in Christ Jesus.
In Wesley's sermons, accepted as Church Staiidards,
the grace of Baptism is plainly taught, notably in his
xviii sermon on the '* Marks of the New Birth,"
where, in an impassioned appeal to those who had fallen
from the grace of Baptism, he addresses these words.
*'^And if ye have been baptized, your only hojie can be
this,^that those who were made children of God by bap-
tism, but are now the children of the devil, may yet
receive power to become the sons of God, that they may
receive again what they have lost, even the spirit of
adoption, crying in their hearts " Abba, Father."
3rd. The three systems declare that "Baptism should
be administered to children."
THE CHURCH OF ENGLAND
teaches that the *' Baptism of young children is in anywise to
be retained in the church as most agreeable with the institu-
tion of Christ." — (Art. xxvii.)
THE METHODIST CHURCH
teaches '' the Baptism of young children is to be retained in
POINTS OF AOREEMENT. 41
the church (xxvii Art.). That " baptized infants have tlie out-
ward advantages of the Christian church, and all the spirit*
ual blessings of tlie covenant are assured to them when they
shall comply with the terms of the Gospel." That " Baptism
places them in the same relation to the New Covenant, in
which infants were placed to Ihe old by the rite of circumci-
sion," hence, they are spoken of, addressed and exhorted as
heirs of Gospel privilet'e (Methodist Catechism, No. 2.) That
" all children, by virtue of the unconditional benefits of the
atonement, are members of the Kingdom of God, and there-
fore graciously entitled to Baptism." (Book of Discipline,
clause 55.]
THE PKESBYTERIAN CHURCH
teaches "that the children of such as profess the true religion
are members of the visible church — (Confers, xxv. 2. Cat. 62)
and that " not only those that do actually profess faith in and
obedience unto Christ, but also the infants of one or both
believing parents are to be baptized." (Confess, xxviii. 4. Cat.
166.)
Here there is an important difference. The Church
of England and the Methodist Church teaching the
positive right of childhood to the sacrament ; a differ-
ence, however, that vfQ suppose must often bo tided
over, in the wide-spread missionary work of the Pres-
byterian Church amongst the heathen, where, no doubt,
cases of widowed mothers, dying in childbirth, must
at times occur.
4th. The three systems agree in teaching that in
Baptism, children receive blessings of grace.
THE CHURCH OP ENGLAND
Teaches that, in Baptism, children are made " members of
48 CHURCH UNITY.
Christ, children of God, and inheritors of the Kingdom of
Heaven." (Catechism.)
THB PRESBYTERIAN CHURCH
teaches that " Baptism doth signify and seal our ingrafting
into Christ, and partaking of the benefits of the covenant of
Grace."— (Shorter Catechism, 94. Confess, xxviii.)
THE MBTIIODIBT CHURCH
teaches that baptized children are to be " spoken of, address-
ed and exhorted, as heirs of Gospel privileges." (Methodist
Cat No. 2.)
As a whole, therefore, it may be fairly claimed that
the three systems are in reasonable accord on the all
important question of the sacrament of Baptism.
THE HOLY COMMUNION.
(1.) THB CHURCH OP ENGLAND
teaches that the Holy Communion is a Sacrament, an out-
ward and visible sign of an inward and spiritual grace. (Art.
xxviii.)
THE PRESBYTERIAN CHURCH
teaches that " the Holy Communion is a Sacrament, or Holy
ordinance, instituted by Christ in His Church, an outward
and visible sign, signifying an inwq,rd and spiritual grace."
(Larger Cat. 162.)
THE METHODIST CHURCH
teaches that it is a Sacrament of our Redemption by Christ's
death." (Art. xviii.)
POINTS OF AQREEMENT. 48
(2.) The three nystoms teach that the Sacrament of
the Lord's Supper is a positive means of Grace.
TIIB CHURCH OP ENGLAND
teaches that the Sacraments " have a wholesome effect or
operation," (Art. xxv.) and that through the Lord's Supper,
"our souls are strengthened and refreshed," and that Sacra-
ments " are means whereby we receive blessings," (Cate-
chism.) It teaches that " the benefit is great, if, with a true,
penitent heart and lively faith, we receive that Holy Sacra-
ment." (Catechism.) That we should ask God to make it to
us " the means of grace and heavenly benediction."
TUB I'RBSHYTBUIAN CHUKCH
is much stronger in its statements. It teaches that " by the
working of the Holy Ghost, and the blessing of Christ, Sacra-
ments become effectual means of salvation." (Larger Cat.
161.) that " worthy communicating leads to growth in grace,"
(Larger Cat. 168.) ; that communicants who find no present
benefit from the Sacrament are to review their preparation,
" and wait for the fruits of it indue time." (Larger Cat. 165.)
That the Lord's Supper, " unto true believers, is a sealing of
all the benefits of the sacrifice of Christ unto their spiritual
nourishment and growth in Him," (Confess, xxix 1.); that it
" renews our strength in our pilgrimage and warfare," (Direc-
tory) and that " God is to be thanked for the means of grace
in word and Sacrament, and for this Sacrament in particular,
by which Christ, and all His benefits, are applied and sealed
up unto us." (Directory of Worship.) >. , .
THE METHODIST CHURCH
teaches that through Sacraments, as " signs of grace," " God
doth work invisibly in us, and doth not only quicken, but
also strengthen and comfort our faith in Him." (Art. xvi.)
It also teaches that when taken " by the faithful," the Lord's
Supper "strengthens and refreshes their souls," that it is
44 CUUROIl UNITY.
" an outward and visible siprn of an Inward and spiritual
grace," (Cut. ii.) and tlmt in such as worthily receive, it has
" a wholoHomo ellbct or operation.". (Art. xvi.)
3rdly. The thi-eo HyMtoms touch that woi-thy com-
municants food upon tho body and blood of Christ, to
thoii" spiritual nourishment, and growth in grace.
THH PRBSBYTBRIAN CnUROII
teaches " they tliat worthily communicate, food upon the
body and blood of Jesus Christ, to their spiritual nourish-
ment, anil growth in grace." (Larger Cat., 1G8.)
THE CnURCn OP ENGLAND
teaches " that the bread which wo break, is a part.iking of
the body of Christ, and likewise the cup of blessing is a par-
taking of the blood of Christ." (A.rt. xxviii.)
THE MFTTHODIST CHURCK:
teaches "To those that worthily receive, 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." (Art,
xviii.)
4th. Tho throo systems, whilst teaching that this
feeding is not of an earthly, or literal l<ind, but wholly
spiritual, further teaches that, to tho worthy receiver,
tho body and blood of Christ, are spiritually present.
Tho three systems teach, that tho body and blood
of Christ are not corporally present, under tho bread
and wine in the Lord's Supper.
THE PRESBYTERIAN CHURCH
teaches " the body and blood of Christ, aro not corporally or
POINTS OF AaitEKMKST. 45
carnally present in, with, or under the bread and wine in the
Lord's Supper." (L. Cat., 170.i
I THE CIIUHCH OF ENGLAND
teaches " Transuhatantiation (or the clmn^'e of the Huhstance
of the broad and wine) in the Siip|)or of the Lord, cannot bo
pro'.'ed by Holy Writ, but is roimgnant to tho plain words of
Scr.pture, ovorthrovvoth the nature of a Sacrament, and hath
given occasion to many suporetitions." (Art. xxvlii.) Also,
" that tho natural body and blood of our Saviour Christ are
in heaven and not here." (Declaration at end of Communion
Service.)
THE MEJTIIODIST CHURCH
teaches " Transubstantiatlon (or the change of tho substance
of the bread and wine) in tho Suppor of the Lord, cannot be
proved by Holy Writ, but is repugnant to the plain words of
Scripture, overthroweth the nature of a Sacrament, and hatli
given occasion to many superstitions." Art. xviii.)
ITIE PRBSnYTERIAN CHURCH
teaches that, although the body and blood of Christ is not
corporally present, "yet they are spiritually present to the
faith of the receiver, no less truly and really than the
olements themselves are to their outward senses. So, they
that worthily communicate, do feed upon the body and blood
of Christ in a spiritual manner, yet truly and really." (Larger
Cat., 170.) (Confession xxxix, 7.)
THE METHODIST CHURCH
teaches that the body of Christ is given, taken, and eaten in
the Supper only after a heavenly and spiritual manner, (Art.
xvii.) but that the body and blood of Christ are spiritually
46 CHURCH UNITY.
received, and taken by the faithful, in the Lord's Supper, to
the strengthening and refreshing of their souls. (Cat. No. ii.)
THE CHURCH OF ENGLAND
teaches " The body and blood of Christ are verily and
indeed taken and received by the faithful in the Lord's
Supper." (Catechism.)
A close inspection of these standards on this all im-
portant point of controversy, and theological teaching,
plainly proves that the three systems agree perfectly
on the doctrine of the spiritual presence of the body
and blood of Christ to the faithful receiver.
(5). The three systems unite in teaching that the
Sacrament was not by Christ's ordinance reserved,
carried about, lifted up, or worshipped.
Church of England. — 6th rubric, close of Communion
office. Declaration at close of Communion office,
(Art. XXV, xxviii.)
Presbyterian Church. — Confession, chap, xxix-4.
Methodist Church. — Articles xvi. & xviii.
(6). The three systems agree that the cup should
not be denied to the laity, as in the Church of Eome.
Church of England. — Article xxx.
Presbyterian Church. — Confession, xxix-4.
Methodist Church. — Article xix.
(7.) The Church of England and the Presbyterian
Church teach " that the wicked, and those that be void
of faith, although they may consume the sacred
elements in an outward act of Communion, yet, in no
wise, are they partakers of Christ. (Ch. of England,
Art. xxix, Confession, chaj). xxix, 8.) This sluteiLnent
is not made by the Methodist Church, although clearly
POINTS OF AGREEMENT. 4*7
implied in Articles xvi. & xviii., wherein it is stated,
*' they that receive nn worthily, purchase to themselves
condemnation," and that "auch as rightly, worthily,
and with faith receive, do partake of the body and
blood of Christ."
John Wesley's renowned sermon on " the duty of
constant communion," with regard to which, fifty-five
years after it was written, he says, " Thank God, I
have not altered my sentiments in any point therein
delivered," is well worthy of notice, as showing how
fully his teaching was in accord with the Anglican
and Presbyterian Churches, on the subject of the Holy
Communion. In this sermon he speaks of the " Grace
of the Sacrament." He calls it " the Christian Sacri-
fice," the food of the Soul," the blessed Sacrament,"
" the sign of inward Grace," " an assistance to obtain
divine blessings," "the blessing and mercy of God,"
and " one of God's greatest mercies on this side of
heaven." He urges that Christians should receive it
whenever possible, reminding his hearers that in the
Primitive Church, " the Christian Sacrifice " was a
constant part of the service of the Lord's Day." He
answers, at length, objections arising from fear, or
sense of sin, or weakness of faith, etc. It is really a
wonderful teaching sermon, and one that any clergy-
man, of either of the three systems, might preach
from his pulpit, and yet remain in strict accord with
the standards of his church.
Here then, on this great subject, where, judging by
the common talk, one might expect the widest dis-
agreement, there is something approaching a won-
drous unanimity. A blessed thought,for if ever Ephraim
48 CHURCH UNITY.
and Judah come together vithin the folds of the old
Patriarchal tent, it is round this holy feast they must
come. For consummated unity, means: — one table of
the Lord, one service which all may take part in, and
one food on which all may feed. To which blessed
consummation may the Good Lord bring us all, for
the sake of Him who died, and who, with the shadow
of death stealing over him, prayed — " that they all
may be one."
ON THE '* CHURCH '.AND CHURCH AUTHORITY.
We now have reached a question on which, if we
lay aside standards, and depend on controversies, and
opinions of individual men, the three systems would
appear hopelessly divided : namely, the Visible Church
and its powers. But, our hope of unity lies in a re-
alization of the teaching of these standards, which,
after all said or done in the matter, are the authorita-
tive voices of the three systems, and should be regarded
as final. ,
THE CHURCH OP ENGLAND
teaches belief in "the Holy Catholic Church" (Apostles Creed)
in "one Catholic and Apostolic Church," (Nicene Creed),
in " the Church of God " (ordering of Priests), " the Church of
Christ " (consecration of Bishops), " the body of Christ's
Church," "the congregation of Christ's flock," (Baptismal
Service), " the Church built on the foundation of Apostles
and prophets," (Collect St. Simon), " the Holy Church,"
(Collect St. Mark), God's "Household, the Church," (Collect
22nd Trin.)
(2). It defines the Visible Church of Christ as " a congre-
POINTS OF AGREEMENT. #
gation of faithful men, in which the pure Word of God is
preached, and the Sacraments be duly administered accord-
ing to Christ's ordinance in all those things that of necessity-
are requisite to the same." (Article xix.)
THE METHODIST CHURCH
teaches (1) belief in "the Visible Church of Christ," the
" Holy Church," (Catechism ii), the " Holy Catholic Church,"
(Catechism), "God's Ancient Church," "Christ's Holy Church"
" Congregation of Christ's flock," (Baptismal Service), "the
Household of God," " the Church our Saviour has purchased
with his own blood," "the Church of God," the "Church
Milit£r,nt," (office of reception of members), "the Spouse and
Body of Christ," (Ordination Service).
(2). It defines the Church of Christ in the language of the
Article of the Church of England, as a " congregation of faith-
ful men, in which the pure Word of God is preached, and
the Sacraments duly administered, according to Christ's ordi-
nance, in all those things that of necessity are requisite to
the same." (Art. xiii.)
THE PRESBYTERIAN CHURCH
teaches (1) belief in "the Holy Catholic Church (Apostles
Creed), " the Catholic or Universal Church," "the Visible
Church," "the Kingdom of the Lord Jesus Christ," "the
House and family of God."
(2). It defines the church as invisible and visible — the in-
visible (which is Catholic or Universal) consists of "the
whole number of the elect that have been, are, or shall be,
gathered into one, under Christ the head thereof; and is the
spouse, the body, the fullness of Him that filleth all in all.'*
The visible church, which " is also Catholic or Universal,
under the Gospel, and not confined to one nation, as before,
under the law, consists of all those throughout the world, that
profess the true religion, together with their children, out of
which there is no ordinary possibility of salvation." " Unto
D
60 CHURCH UNITY,
this Catholic visible Church, Christ hath given the ministry,
oracles, and ordinances of God, for the gathering and perfect-
ing of the saints in this life, to the end of the world, and doth
by his own presence and spirit, according to his promise,
make these effectual thereunto." " Particular churches, which
are members of this Catholic Church, are more or less pure,
according as the doctrine of the Gospel is taught and em-
braced, ordinances administered ; and public worship per-
formed more or less purely in them." (Confession cap. xxv.)
1,;2, 3, 4.)
THE CHUECH OF ENGLAND
after defining the church in its 19th Article, goes on to state,
"As the Churches of Jerusalem, Alexandria and Antioch (the
Eastern Churches) have erred, so also, the Church of Rome
hath erred, not only in their living and manner of ceremo-
nies, but also in matters of faith." This, i)erhaps, is the most
Protestant clause in all the Articles of the Church of England,
as it protests, not only against the errors of Rome, but the
errors of the Eastern branch of the original church.
THE PRESBYTERIAN CHURCH
does not name these erring churches, but it, 'no doubt, refers
specially to them, and if not, certainly includes them in the
xxvth chapter of the Confession, 5th clause, where it says in
scorching language : " The purest churches under heaven are
subject both to mixture and error, and some have so degen-
erated as to become no churches of C hrist, but synagogues of
Satan."
With regard to the authority and discipline of the
Church, the three systems teach as follows : —
THE METHODIST CHURCH
states, " that it is not necessary that rites and ceremonies
should in all places be the same, and may be changed, etc.
POINTS OF AGREEMENT. 61
provided nothing be ordained against God's Word. " Whoso-
ever, through hi3 private judgment, willingly and purposely
doth openly break the rites and ceremonies of the Church
to which he belongs, which are not repugnant to the Word of
God, and are ordained and approved by common authority,
ought to be rebuked openly, that others may fear to do the
like, as one that offendeth against the common order of the
church, and woundeth the consciences of weak brethren."
(Art xxii.) .
According to the administration of Methodist discipline,
ministers, and probationers for the ministry, may be tried by
the church, for non-payment of debts, for pursuing secular
business at the expense of spiritual work, for the dissemina-
tion of erroneous doctrine, or for persistently imprudent
conduct.
When a local preacher fails in business, or contracts debts
which he is not able to pay, the superintendent shall appoint
three members of the church to inspect the accounts, contracts
and circumstances of the supposed delinquent, and if in their
opinion he has behaved dishonestly, or contracted debts with-
out the probability of paying, he shall be suspended, till fur-
ther action be taken. Local preachers can be fJso tried for
imprudent conduct.
Ordinary lay members may be tried for immoral conduct,
for dissensions, for dishonest failures in business, for non-
payment of just debts, for neglect of duties of any kind
imprudent conduct, indulging in sinful tempers, or words,
buying , selling or using intoxicating drinks as a beverage,
dancing, playing at games of chance, attending theatres,
horse-races, circuses, dancing parties, or patronizing dancing
schools, or taking such other amusements as are obviously
of a misleading or questionable moral tendency, or dis-
obedience to the order and discipline of the church." The
discipline of the laity takes the form of (1). on first ofience,
private reproof. (2,) On second ofience, inquiry before one or
two faithful friends, (3) On third ofience, the case should be
brought before the society, or a select number, and if there be
ft2 CHURCH UNITY.
no sign of real humiliation, the offender mu3t be cut off, (Ad-
ministration of Discipline, p. 129.) Special courts are organ-
ized for the discipline of ministers, and in the case of local
preachers, if they be found guilty and impenitent, they shall
be expelled from the church, subject, however, to the decision
of a court of appeal, if appeal be demanded. After such form
of trial and expulsion, such person shall have no privilege of
society or sacrament in the church, without contrition, con-
fession and trial (Administration of Discipline, p. 132).
THE PKBSBYTBRIAN CHURCH
teaches that " the Lord Jesus, as King and Head of the
Churchjhath therein appointed a government, in the hand of
Church officers, distinct from the civil magistrate. To these
officers, the keys of the kingdom of heaven are committed,
by virtue whereof they have power respectively to retain
and remit sins, to shut the kingdom of heaven against the
impenitent, both by word and censures, and to open it to
penitent sinners by the ministry of the Gospel, and by
absolution from censures, as occasion shall require." " For
the bettp.T attaining of these ends, the officers of the church
are to proceed by admonition, suspension from the sacraments
of the Lord's Supper, for a season, and by excommunication
from the church, according to the nature of the crime and
demerit of the person." (Confession, chap, xxx, clauses 1
and 4).
Further, it provides for the better government of the church
through synods, or Councils and states. " It belongeth to
synods and councils, ministerially, to determine controversies
of faith, and cases of conscience, to set down rules and direc-
tions for the better ordering of the public worship of God and
government of His church, to receive complaints in cases of
mal-admini strati on and authoritatively to determine the
same, which decrees and determinations, if consonant with
the Word of God, are to be received with reverence and sub-
mission, not only for their agreement with the Word, but also
POINTS OF AOHEEMENT.
for the power whereby they are made, as being an ordinance
of God, appointed thereunto in His Word." (Confession,
xxxi, 3, 4).
It further states that, " the ruHng officers have power
authoritatively to call before them any member of the con-
gregation, as they shall see just occasion, to enquire into the
knowledge and spiritual estate of the several members, to
administer and rebuke, to authoritatively suspend from the
Lord's table a person not yet cast out of the church." (Form
of Church government, p. 310.)
THE CHURCH OF ENGLAND
teaches " the church hath power to decree rites or ceremonies,
and authority in controversies of faith : And yet it is not
lawful for the church to ordain anything that is contrary to
God's Word written ; neither may it so expound one place
of Scripture that it be repugnant to another. Wherefore,
although the church be a witness and keeper of Holy Writ ;
yet, as it ought not to decree anything against the same, so
besides the same ought it not to enforce anything to be be-
lieved for necessity of salvation." (Article xx.)
It further states that general councils may not be gathered
together without the commandment and will of princes. That
such councils may err, and that their ordinances have neither
strength or authority, unless it may be declared that they be
taken out of Holy Scripture. (Art- xxi.)
It further states " that it appertaineth to the discipline of
the church that evil ministers, being found guilty, by just
judgment, be deposed" (Art. xxvi), and that " a person, who,
by open denunciation of the church, is rightly cut off from the
unity of the church, and excommunicated, ought to be re-
garded by the multitude of the faithful as an heathen and
publican, until he be openly reconciled by penance, and re-
ceived into the church by a judge that hath authority there-
unto." — (Art. xxxiii.) It also provides " that if any one be
an open and notorious evil liver, or have done any wrong to
64 CUURCn UNITY.
his neighbour by word or deed, so that the congregation be
thereby offended, the curate having knowledge thereof shall
call him and advertise him that in anywise he presume not
to come to the Lord's table until he have truly repented and
amended his naughty life, and that he recompense the par-
ties to whom he hath done wrong." " The same order shall
the curate use with those betwixt whom he perceiveth malice
and hatred to reign, not suffering them to be partakers of the
Lord's table until he know them to be reconciled." " And if
one of the parties so at variance be content to forgive him
from the bottom of his heart, all that the other hath trespassed
against him, and to make amends for that he himself hath
offended, and that the other party will not be persuaded to a
Godly unity, the minister, in that case, ought to admit the
penitent person to the Holy Communion, and not hiiu that is
obstinate." (Kubric opening of order of Holy Communion.)
According to the administration of discipline in the Church
of England in Canada, a bishop may be tried by his peers,
(l)for immorality. (2) for false doctrine, (3) for wilful viola-
tion of canons of provincial synod, (4) for wilful violation of
the canons of his own diocese, the sentence taking the form
either of admonition, or suspension, or deposition. Each
diocese has its form of trial for erring clergy, resulting, if the
accused be found guilty, in admonition, suspension, or depo-
sition. There is no court for the trial of the laity, the only
lay discipline being that of partial, or lasting excommunica-
tion, for the reasons stated in the rubrics at the opening of
the order for the administration of Holy Communion.
In this comparison of the teaching of the three
systems on the question of the church and church
authority, the definitions of the " visible church " are
closely akin, the Anglican and Methodist definitions
being identical, the Presbyterian differing only in
wording, and a fuller treatment of the subject. On the
question of Church authority and the exercise of disci-
POINTS OF AOREEMENT. 56
plino, all agree ; and on the question of the supreme
authority of the church in dealing with matters of
faith, doctrine and practice, and in the exercise of posi-
tive and practical discipline, the Church of England is
left far behind by the two other systems.
ON ABSOLUTION.
It is generally supposed that a vital difference exists
between the three systems on this important subject,
but such aa assertion is more easily made than proved,
at least if judged by general principles laid down in
church standards.
THE CHURCH OF ENGLAND
has three forms of absolution. (1) The absolution in morning
and evening prayer; containing (a) a declaration of God's
mercy towards the penitent, (6) of the right of ministers
to pronounce pardon to the penitent, (c) the declaration
that pardon is conditional on penitence and faith, {d) an
admonition to seek for the help of the Holy Spirit. (2) The
absolution in the communion office, which also declares
forgiveness " to all them that with hearty repentance and
true faith turn unto God." (3) The absolution in the order
for the visitation of the sick which dispenses pardon, in
connection with earnest prayer that pardon may be granted.
In this service the clergyman is directed "to move the
sick person to make a special confession of his sins, if
he feel his conscience troubled with any weighty matter.
After which the priest shall absolve him (if he humbly
and heartily desire it) after this sort: Our Lord Jesus Christ,
who hath left power to His church to absolve all sinners
who truly repent and believe in Him, of his great mercy,
forgive thee thine offences. And by His authority com-
66 CHURCH UNITY.
mitted unto me, I absolve thee from all thy sins, in the
name of the Father, and of the Son, and of the Holy
Ghost." Even here, although the mediccval words " I
absolve thee," are used, still care is taken to assort that
the absolution is conditional on repentance and faith ; and
that it is the Lord Jesus Christ who forgives — assertions
efrengthened by the fact, that after the use of the wonls. '• I
absolve thee," the priest immediately proceeds to pray, " that
God would look on His servant who desireth pardon and for-
giveness, that He would renew in him what had been decayed,
that He would consider his tears, that he would not impute
unto him his sins." — petitions which alone can mean, that
tl"R)Ugh the personal priestly declaration of forgiveness has
been u'..3rod, the actual pardon is in the hands of God.
The exhortation to the communion also bids those who can-
not quiet their own consciences to come to the curate, or some
other discreet and learned minister of God's Word, and open
his grief ; that by the ministry of God's Holy Word he may
receive the benefit of absolution, together with ghostly coun-
sel and advice, lo the quieting of his conscience, and avoiding
of all scruple and doubtfulness.
THE PRESBYTERIAN CHUHCH.
teaches " That the Lord Jesus Christ hath appointed church
officers, distinct from the civil magistrates. To these officers,
the keys of the kingdom of Heaven are committed, by virtue
whereof, they have power, respectively to retain and remit
sins : to shut that kingdom against the impenitent, both by
word and censures, and to open it unto penitent sinners, by
the ministry of the Gospel, and by absolution from censures
as occasion may require." (Confess, of Faith, chap, xxx, 1
and 2).
- y
THE METHODIST CHURCH
seems devoid of all teaching by article or standard in con-
nection with the ministerial power of absolution ; but the
POINTS OF AQREEMENT. 6t
principle of declaratory absolution lies at the very base of
Methodism, inasmuch as it declares that the result of every
camp and revival meeting is, that so many sinners have been
pardoned of their sins and converted to God, and the pardon
in the case of erring mininters and local preachers and the
laity can only be obtained alter confession of sin. (Disci-
pline, p. 132.)
ON JUSTIFICATION BY FAITH.
The doctrine of Justification by Faith as the root
doctrine of the Eoformation, demands on the part of
all favourable to Union, a most careful comparison of
church standai-ds, hence the importance of the teach-
ing of the three churches on the subject.
THE CHURCH OP ENGLAND
teaches " That we are accounted righteous before God, only
for the merit of our Lord and Saviour Jesus Christ, by faith,
and that not for our own works or doservings." It then refers
the churchman to the renowned homily, or sermon '• On Jus-
tification, " for a fuller account of the doctrine based on the
hnes of the article. (Art. xi.)
It also teaches " that works done before the grace of Christ
and the inspiration of His spirit are not pleasant to God,
for as much as they spring not of faith in Jesus Christ,
neither do they make men meet to receive grace, yea
rather, for that they are not done as God hath willed and
commanded them to be done, we doubt not but that they
have the nature of sin." (Article xiii.)
THE METHODIST CHURCH
teaches "We are accounted righteous before God only for the
merit of our Lord Jesus Christ, by faith, and not for our own
works or deservings. Wherefore, that we are justified by faith
68 CHURCH UNITY.
only, is a most wholesome doctrine, and very full of comfort."
(Article xi.)
It also has taken the Article xvi of the Church of Erij^land,
entitled, "Of Sin after Baptism," and reproduced it word for
word under an Article headed, '* On Sin after Justification."
(Article xii.) The Church of England article, reading, " Not
every sin willingly committed after Haptism, etc.," and the
Methodist article, " Not every sin willingly committed after
Jwtification, etc" This change, however, does not deny
baptismal blessings, as it should be road in the light of the
Methodist Article xvi., which states "that in Sacraments,
God doth work invisibly in us, and doth not only quicken,
but also strengthen and comfort our faith in Him."
The Methodist Church also teaches that remission of sins
is " sometimes called Justification," because the forgiven peni-
tent is justified, treated for Christ's sake, as if he were
righteous, and that as such he is made inwardly righteous
by the renewing of the Holy Spirit, who enables him to do
righteousness. (Cat. ii, chap. 3, Q. 3, 4, 5.)
THE PRESBYTERIAN CUURCII
teaches "that those whom God eflfectually calleth, he also
freely justifieth, not by infusing righteousness into them, but
by pardoning their sins, and by accounting and accepting
their persons as righteous. Not for anything wrought in
them, or done by them, but for Christ's sake alone ; not by
imputing faith itself, or the act of believing or any other
evangelical obedience to them , as their righteousness, but by
imputing the obedience and satisfaction of Christ unto them,
they receiving and resting on him and his righteousness by
faith, which faith they have not of themselves, it is the Gift
of God." (Confess., chap, xi.) It further teaches that Justi-
fication is an act of God's free grace unto sinners, in which
He pardoned all their sins, accepteth and counteth .'^eir per-
sons righteous in his sight, not for anything wrought in them,
or done by them, but only for the perfect obedience and full
satisfaction of Christ, by God imputed unto them, and re-
ceived by faith alone." (Larger Catechism Q. 70.)
POINTS OF auheement, Oi
Now, this question of Justification is a tiomondous
central thought for ProtOHtant unity to cluster round.
Here, (laying aside for the present the Presbyterian
view of election) the three systems are as one on the
worth and value of our Lord's death, as an atone-
ment for our sins, and also on the value of personal
faith as a Gift of God in that atonement. When, as
hero, the three systems stand like the disciples and
the women about the cross of Chiist, looking up to it,
trusting in it ulono for justilicution in the sight of God,
drawing all spiritual life from it through the "appli-
cation of Christ's death by the Holy Spirit," and rest-
ing safely under its shadow, who could dream that wo
leave the healing vision on the cross, to pursue our
separated paths divided and alone ? " If I be lifted
up," said the Saviour, "I will draw all men to me," —
a wondrous promise or prophecy that can never be
fultilled in its perfection until " we all are one."
ON GOOD WORKS.
TUE ClIUECH OP ENGLAND
teaches '' that good works which are the fruits of faith, and
follow after Justification, cannot put away our sins, and en-
dure the severity of God's Judgment, yet are they pleasing
and acceptable to God in Christ, and do spring out neces-
sarily of a true and lively faith, insomuch that by them a
lively faith may be as evidently known, as a tree discerned
by the fruit." (Article xiii.)
Also, that " we have no power to do good works pleasant
and acceptable to God, without the Grace of God by Christ
60 CHURCH UNITY.
going before us, that we may have a good will, and working
with us when we have that will. (Article x.)
It also prays that grace may be given us " to perceive and
know what things we ought to do," (Ist collect after Epiphany)
" that we may think things that be good, and by God's guid-
ance, may perform the same," (5th after Easter) that " by the
help of God's grace we may keep His commandments, and
please Him both in will and deed," (1st after Trinity) that
God's grace " may go before and follow us, and make us con-
tinually to be given to all good works," (17th after Trinity)
that " we may be devoutly given to serve God in good works,
to the glory of His name," (22 Trinity) that " God would stir
up the wills of His faithful people, that they, plenteously
bringing forth the fruit of good works, may of God be
plenteously rewarded," (25th after Trinity) that like St.
Andrew, " we may give ourselves up to fulfil God's command-
ments," that like St. John the Baptist, " we may constantly
speak the truth, boldly rebuke vice, and patiently suffer for
the truth's sake," and that " grace may be given us to follow
the blessed Saints in all virtuous and godly living, that we
may come to those unspeakable joys, which God has pre-
pared for them that unfeignedly love Him, through Jesus
Christ our Lord."
THE METHODIST CHURCH
teaches almost word for word the 13th Article of the Church
of England, except where it gives a modern use for an old
word, as, " although" for •' albeit," and also where it omits (no
doubt as redundant) the word "necessarily" in the sentence
"good works do spring out necessarily of a true and lively
faith."
It also teaches that " those who continue in the societies
should evidence their desire of salvation by their conduct."
1st. By avoiding evil, swearing, profanation of the Sabbath,
drunkenness, etc., fighting and quarrelhng, going to law,
usury, defrauding the Customs, uncharitable or unprofitable
conversation, putting on of gold or costly apparel, etc., etc
POINTS OF AGREEMENT. 61
2nd. By doing good ; being kind, merciful, charitable. By
helping those who are seeking to be good ; buying of one
another, helping each other in business, etc. By denying
self and taking up the cross daily.
3rd. By attending all the ordinances of God (General
Eules, sec. iii), and by " contributing of earthly substance,
according to ability, to the support of the Gospel, and^the
various benevolent enterprises of the Church." (Reception
of members.)
THE PRESBYTERIAN CnURCII
teaches, in an elaborate article, " good works are the fruits
of faith ;" that " ability to do them is wholly from the Spirit
of Christ ;" that " the best fall short of what they ought to
do;" that " works cannot merit pardon of sin, or eternal life
at the hands of God ;" that " nevertheless good works are
acceptable to Christ," and that " the works of the unregene-
rate are sinful and cannot please God." (Confess, chap, xvi.)
It also orders that prayer should be made that Christians
should seek for " grace to fit and enable them for all duties
of conversation and calling towards God and man, strength
to resist temptation, the sanctified use of blessings and
crosses ; and perseverance in faith and obedience to the
end." It also orders that the preacher " should exhort to
duties as he seeth cause, to teach also the means that help
to a performance of them, to show the danger of special sins,
and the best way to avoid them." (Directory for Public
Worship.)
A careful comparison of the teaching of these threo
systems on this all important subject, discloses once
again the fact, that for all practical purposes of Chris-
tian life, they are in common sense accord.
\
62 CHURCH UNITY.
ON THE DIVINE INSTITUTION OF THE MINISTRY AND
CALL THERETO.
THE CHURCH OF ENGLAND
teaches " that it is not lawful for any man to take on him-
self the office of public preaching, or ministering the sacra-
ments in the congregation, before he be lawfully callod and
eent to execute the same. And those we ought to judge law-
fully called and sent, which be chosen and called to this
word, by men who have public authority given them in the
congregation, to call and send ministers into the Lord's vine-
yard." (Article xxiii.)
In the ordering of priests, those about to be ordained are
asked, " Do you think in your heart you are truly called?"
The priest is ordained by the bishop *' to preach the Word of
God, and to minister the holy sacraments in the congrega-
tion, whereunto he is lawfully appointed." By the Act of
Ordination, priests are admitted to "this function and minis-
try," " this holy ministry," " unto the office of the ministry,"
to " the order and ministry of tlie priesthood," to " the office
and work of a priest in the Church of God." The candidates
are reminded of the " high dignity " and " importance of this
weighty office," of " how great a treasure is committed to
their charge," and are ordained, kneeling, by the imposition
of the hands of the bishop with " those of the priests pre-
sent," the following words being used : " Receive the Holy
Ghost for the office and work of a priest in the Church of
God, now committed unto thee by the imposition of our
hands, whose sins thou dost forgive, they are forgiven, and
whose sins thou dost retain, they are retained. And be thou
a faithful dispenser of the Word of God, and of His holy
sacraments : in the name of the Father, and of the Son, and
of the Holy Ghost. Amen." These words are uttered after the
use of the " Veni, Creator Spiritus," in which the Holy Ghost
POINTS OF AGREEMENT. 63
is implored to " inspire the souls," to " lighten with celestial
fire," to " anoint with his seven-fold gifts," and to " give his
blessed unction from above" to those about to be ordained.
THB PRESBYTERIAN CHURCH
teaches that " Christ hath given the ministry oracles, ordin-
ances of God, for the gathering and perfecting of the saints
in this life, to the end of the world; and doth by His own
presence and spirit, according to His promise, make them
efiectual thereunto." (Article xxv. 3.) That "neither sacra-
ments may be dispensed by any but by a minister of the
"Word lawfully ordained (Confess, xxvii. 4) or lawfully called
(xxviii. 2). That " ail are not permitted to read the Word
publickly to the congregation " (Cat. 156). " That the Word of
God is to be preached only by such as are sufficiently gifted,
and duly approved and called to that office ; and that the
charge and office of interpreting the Holy Scriptures is a part
of the ministerial calling, which none, however otherwise
qualified, should take upon him in any place." (Directions
iii, Cat. 158). That " Christ hath appointed the ministers of
His Word in the administration of the Lord's Supper" (Cat.
169). That " Christ hath appointed officers for the edification
of His Church, to read and preach the Word, to catechise,
to dispense Divine mysteries, to administer the sacraments, Uy
bless the people from God, to take care of the poor, and to
rule." That " no man ought to take on him the office of minis-
ter without a lawful calling, and that every minister is to bo
ordained by imposition of hands, and prayer, witl fasting."
(The Form of Church Government.)
In connection with the ordination of ministers, it is or-
dered that, " on the day appointed for ordination, which is
to be performed in that church where he that is to be or-
dained is to serve, a solemn fast shall be kept by the con-
gregation." After a sermon concerning the office and duty
of ministers, the preacher shall, in the face of the congrega-
tion, demand of him who is to be ordained, concerning his
64 CHURCH UNITY,
faith in Christ, his intentions and ends in entering the minis-
try, his diligence in his future duties, his faithfulness against
error and schism, liis personal and family conduct- After
receiving proper answers and questioning the congregation
as to their readiness to obey and submit to the minister of
Christ, etc, the ministers present solemnly set the candidate
apart to the office and work of the ministry by the imposition
of hands and prayer, imploring " God to fit him with his-
Holy Spirit, to fulfil the work of the ministry in all things,
that he may both save himself and the people committed to
his charge." (The form of church government). The actual
words of ordination are not given, but they are implied in
the ordination prayer. No mention is made of the " binding
and loosing " conferred in the act of ordination as performed
in the Church of England, but the power to bind and loose
is plainly stated as connected with the ministerial oflSce, in
the Confession of Faith, in which it is announced that " the
Lord Jesus, as King and Head of his Church, hath ap-
pointed a government in the hands of church officers, distinct
from the civil magistrate, and to these officers the keys of
the Kingdom of Heaven are committed, by virtue waereof
they have power respectively to retain and remit sins, to
shut that kingdom against the impenitent both by the word
and censures, and to open it unto penitent sinners by the
ministry of the Gospel, and by absolution from censures as
occasion shall require" (Confession, Chap. xxx).
THE METHODISr CHUECH
has no distinct article on the subject of the ministry, but
that the ministry is a distinct order separate from the laity,
and that none should minister apart from a divine call is
plainly taught in the doctrine and discipline of the Methodist
Church.
The existence of the ministry as a distinct class is taken
for granted in the " Rules of the Society," in the " Basis of
Union," and throughout the whole of the discipline of the
POINTS OF AGREEMENT. 65
Church. Those about to be ordained are examined as to
whether they think '' they are moved by the Holy Ghost to
preacli." The minister is constituted by the election of the
annual conference and is sot apart by the laying on of hands,
" to conduct all parts of Divine service, to administer Baptism
and the Lord's Supper, to solemnize matrimony, etc." By
the act of ordination, the candidates are admitted " into this
function and ministry," " this sacred ministry," " into the
office of the ministry," " into tlie office and work of a minister
in the Church of God." They are reminded of " the high
dignity and importance of this weighty office," of "how
great a treasure is committed to their hands," and are or-
dained kneeling, by two, or more ministers, the following
words being used : —
" The Lord pour upon thee the Holy Ghost for the office
and work of the ministry in the Church of God now com-
mitted unto thee by the imposition of our hands. And be
thou a faithful dispenser of the Word of God, and of his
holy sacraments, in the name of the Father and of the Son
and of the Holy Ghost, Amen." These words are uttered
after the use of the " Veni, Creator Spiritus," in which the
Holy Ghost is implored to inspire the souls, to lighten with
celestial fire, to anoint with hi.s seven-fold gifts and to give
his blessed unction from above to those about to be ordained.
It is plain from the foregoing comparison that the
three systems are agreed (1), on the Divine Institu-
tion of the Ministry; (2), on its being, as an order,
distinct from the laity; (3), on the necessity of a
proper call and transmission of authority ; (4), on the
duties of the ministerial office ; (5), on its dignity,
responsibility and honour ; (6), on the power of the
ministry to bind and loose and to excommunicate and
declare absolution. The binding and loosing and
excommunicatory powej'S of the Methodist ministry-
E
66 CUURCn UNITY.
may be found in tho comparison of the teaching of
the three systems, on " the Church." (page 50).
ON FASTING.
The leaching on this wubject is well worthy of con-
sideration, as a comparison of standards disposes of
some popular accusations brought against the Church
of England,
THE PRESBYTERIAN CHURCH
teaches " that solemn fastings are in their several times and
seasons to be used in a holy and religious manner," (Con-
fession, xxi : 5) that religious fasting is a duty arising out
of obedience to the second commandment. (Larger Cat. 108.)
It further teaches that religious fasting requires total
abstinence from food except in cases of bodily weakness
from bodily labour, etc. That it should be used in times of
public judgments, or when some special blessing is to be
sought and obtained. That besides general fasts enjoined by
authority, congregations may keep days of special fasting,
and that families may do the same, etc., (Directory for Pub-
lic Worship), and that " upon the day appointed for ordina-
tion, which is to be performed in that church where he that
is to be ordained is to serve, a solemn fast shall be kept by
the congregation," etc. (Form for ordination, etc).
THE METHODIST CHURCH
teaches " that fasting or abstinence is required of those who
desire to continue in these societies" (General Rules 43),
that ministers and probationers should use as much abstin-
ence and fasting every week as their health, strength and
labour will permit. (Of the Ministry, Sec. iii 199 : 4.) Minis-
ters are warned against being enthusiasts, looking for the
end without using the means, and, amongst other practical
questions, should ask themselves : " Do we know the obliga-
POINTS OF AGREEMENT. 67
tion and benefit of fasting or al)8tinence ? How often do we
practice it ? Tlie neglect of this alone is sufficient to account
for our feebleness and faintness of spirit. We are continu-
ally grieving the Holy Spirit of God by the habitual neglect
of a plain duty. Let us amend from this hour." (219). In
Wesley's standard sermon (No. xxvii), ho notices how the
Pharisee used all the means of grace and that our righteous-
ness should exceed his. He then proceeds to ask the follow-
ing questions : " Do you go as far as he did? Do you fast
much and often ? Twice in the week ? I fear not. Once at
least ; on all Fridays in the year ? (So our church clearly
and peremptorily enjoins all her members to do; to observe
all these, as well as the vigils and the forty days of Lent, as
days of fasting or abstinence.) Do you fast twice in the
year ? I am afraid some among us cannot plead even this."
" If thy labour and bodily strength will not allow of thy
fasting twice in the week — deal faithfully with thine own
soul, and fast as often as thy strength will permit." In
Sermon xxix, he shows (1), what is the nature of true fast-
ing — namely, not to eat; (2), the grounds and reasons and
ends of fasting, (a), sorrow ; (b) a sense of sin ; (c) a sense
. of abuse of food ; (d), the punishment of the body ; (e), as
a help to prayer ; (f), to avert the wrath of God, as shown
by the heathen, by kings, by prophets, by apostles, (3) Fast-
ing as a means appointed by God to gain temporal blessings,
to draw out obedience and to obtain rewards ; (4), the objec-
tions against fasting, such as (a), fast from sin not from food ;
(b), fast from besetting sins ; (c), we have fasted much, but
obtained no benefit ; (d) God will not notice such little
things ; (e), why not fast always ; (f), use Christian temper-
ance. (5), How to fast, (a), For God's glory ; (b), apart from
a sense of merit ; (c), not to the detriment of the body, but
with (a), application of soul ; (b), with prayer ; (c), with
alms giving. (Wesley's Sermons' xxvii).
THE CHURCH OF ENGLAND
teaches that certain days of fasts and abstinence should be
68 CHUliCH UNITY.
observed in the year. They are divided into five classes. (1),
the forty days of Lent ; (2), the four Ember days, when sup-
plication is made for those about to be ordained ; (3), the
three days preceding Ascension Day, called Rogation Days ;
(4), all the Fridays in the year, except Cliristmas Day ; (5),
the eves or vigils before certain festivals.
ON DIRECTING THE GONQREOATION IN PUBLIC PRAYER.
At first sight ono might fancy that this subject
V70uld como naturally under the head of " Points of
Difference" between the throe systems, but a careful
study of standards, leads ono to realize that although
lituj'gios may not be common to each, the principle
of directing public worship is the property of all.
In an actual liturgy, wo possess the \Qvy words
which are used in worship, as in the Roman Mass, or
the Book of Common Prayer ; but such an arrange-
ment of woi-ds arises from the groat underlying prin-
ciple, that the church should guide the public devotions
of the people. The full development of this principle
would give us written prayers for all public occasions,
its partial development, specially prepared forms for
special occasions, and its arrested development, topics
of prayer, so fully described as almost to amount to a
form of sound words. The " Bidding Prayer" of the
Church of England is a type of the "arrested develop-
ment" of a form of prayer: the people being only
bid on to pray on certain topics, but it is not
uncommonly used as a prayer in cathedrals and col-
legiate congregations in England and elsewhere. A
careful study of the throe systems, in connection with
POINTS OF AGREEMENT, 69
their modes of public worship, discloses these three
phases of the groat principle, that in some sense, it is
the duty of the church to guide, either by word or
topic, the public devotions of the people.
THE I'RBSnYTBRIAN ClIURCH.
In the Presbyterian Church, we possess a'clear case of "the
arrested development" of a form of words. In 1560, the lit-
urgy of John Knox, modelled on the Genevan liturgy, was
adopted by the Act of the General Assembly as the estab-
lished form of worship and remained in use until the year
1645, so that, for eighty-five years after the Reformation, the
Presbyterian Church of Scotland was a liturgical church.
Then, the force and power of an actual liturgy was arrested
by the adoption of the Directory of Public Worship, which
guides the worship of the Presbyterian Church world over
to-day.
This Directory of Public Worship aimed at obtaining a
measure of uniformity in worship in all churches, not by
publishing words of prayer, but " the general heads, the
sense and the scope of the prayers and other parts of public
worship." This was done for the direction of ministers in
their administrations, to aid them in " keeping like sound-
ness in doctrine and prayer," and " if needs be," to give them
" some help and furniture," and yet, in such a way as to pre-
vent them " becoming slothful and negligent in stirring up the
gifts of Christ in them, etc." In other words, the Directory
furnished the leading topics for prayer, its outlined petitions,
leaving it to the minister to use his own discretion, as to the
words in which he would clothe the sacred thoughts put into
his mind by the wisdom of the church. In fact, the Presby-
terian Church gave the godly man who possessed the gift of
language, the " help and furniture " of thought.
The Directory consists of a series of directions for worship,
and of extended outlines of prayer. The directions begin
to CHURCH UNITY.
with the con(hict of the con^rojration on tiasoinbUnj;, and fol-
low the service until the conjj;re^ation is disiniSHod with the
blessing. The prayers are outlined " in extonso," as in the
public prayer before the sermon, wliere the outlined i)etition8,
if turned into a prayer and road or delivered with a rever-
ential utterance, would take up a much longer period of time
than the Litany of the Church of England inclusive of all
the additional prayers commonly used in connection with it.
The direction, at the close of this prayer, allows tho minister
liberty of deferring some of the petitions till after his sermon,
but it plainly implies, that tho church expects that all the
petitions will be used in some part of public worship.
In the " Directions of the General Assondily concerning
secret and private worship," a step in advance of authorized
outlined prayers is taken ; a sot form of prayer being allowed
under certain conditions. " So many as can conceive prayer,
ought to make use of that gift of God ; although those who
are rude and weaker may begin at a set form of prayer, but
so as they be not sluggish in stirring up in themselves (ac-
cordinct to their daily necessities) the spirit of prayer," etc.
The " rude and sluggish," are then told to pray for the gift
of prayer, and in the meantime for their greater encourage-
ment, materials of prayer are given them to meditate on. (1).
•' To confess unworthiness, etc. (2). To confess sins. (S)*
Ask for forgiveness. (4). Give thanks to God for mercies.
(5). Pray for particular needs. (6). Pray for those in church
and state, for friends present and absent. (7). Close with aii
ascription of Glory to God."
In the administration of Baptism, the minister is directed
to use words of instruction, touching the institution, nature,
ends of the sacrament, the thoughts from which such words
would spring, being given him at length. He is further in-
structed to admonish the baptized to look back on their
baptism, to exhort the parents to bring up the child properly,
and that prayer is also to be joined to the words of institu-
■ tion, for " sanctifying the water to this spiritual use," asking
God to "join the inward baptism of his Spirit with the out-
POINTS OF AOUEEMKNT. tl
ward baptism of water, and to make the baptism to tlie
infant, a soul of adoption, remission of sin, regeneration and
eternal life, and all other promises of the covenant of Grace."
Directions arotlien given for the administration of the sacra-
ment, the actual words being furnished and choice given
between pouring and sprinkling of water. A form of thanks-
giving prayer is then outlined, and further supplication made
for the child, as " a member of the household of faith, and as
a partaker of Christ's '' inestimable benefits."
In the administration of " the Communion or Sacrament
of the Lord's Supper," the fullest directions are given as to
the mode of administration, etc., and the service taken part
in by the minister is fully outlined. He is to exhort the
communicants on the inestimable benefit of the sacrament,
and its ends and use, to warn the wicked from the table and
invite the penitent, to sanctify and bless the elements by the
words of Institution and prayer, and to break the bread and
hold the cup whilst using the Divine words. After all have
communicated, the minister is to remind the ct)nimunicant8
" of the Grace of God in Jesus Christ, held forth in this sacra-
ment, and exhort them to walk worthy of it, and also to give
solemn thanks to God for the sacramental mercies and good-
ness vouchsafed."
The solemnization of Marriage is ordered to be observed
in the place of public worship, and the general marriage ser-
vice is outlined for the minister. He is to (1) acknowledge
sin and its bitterness. (2). How the Lord will " bf^ the por-
tion," etc., of those about to be married. (3). He is then to
declare to them out of Scripture, the institution, use, and ends
of marriage, exhorting them to contentment, etc. (4) After
enquiring as to impediments, etc., " he shall cause — first, the
man to take the woman by the right hand, saying these
words : —
•* I, N , do take thee N to be my married wife, and
in the presence of God, and before this congregation, promise
and covenant to be a loving and faithful husband unto thee,
72 CUUHCH UNITY.
*
until God shall separate us by death ;" and then the woman
gocH through the Kiimo form. (5). Then, withf)iit further
ceremony," the niiniHtor8hull,iii thofuceof thoconKroj?ation,
pronounce them to he huHhand and wife, according to God's
ordinance," and conclude the service with a prayer, which is
outlined.
It is clear from tho fbrogoing extracts, that whilnt
the Prenhytoriun Church usoh in her Horvico f'roo
prayer instead of written prayer, tiiat it fashions and
moulds tho thoughts of free j)rayor, guiding with scru-
pulous caro and wisdom, tho devotions of tho people.
TUB Mm^HODIST CHURCH.
In tho Methodist Church we possess a case where the church
authorizes both Liturgical and Free Prayer, a marlted step
in advance of the Presbyterian Church towards a settled
liturgy. The rules directing Public Worship assume that
prayer will be extemporary, but the Lord's Prayer is ordered
to be used on all occasions of public worship in concluding
the first prayer, and the Apostolic benediction in dismissing
the congregation. (Discipline, p. 38.) Under the head of
" The Ritual of the Church," are forms of service for ; (1) The
Baptism of infants and adults. (2) Reception of members.
(3) For the administration of the Lord's Supper. (4) For
Marriage. (5) Form for burial of the Dead. (6) Form
of Ordaining Ministers. (7) Form for Renewing the Covenant,
(8) Form for Laying the corner stone of a Church.
(9) Form for the Dedication of a Church. In this Ritual, the
Order of Service for Baptism, and the Lord's Supper, and the
forms for Marriage, Burial and Ordination, are all taken from
like services in the ritual of the Church of England. It is
here well worthy of notice that whilst extemporary prayer is
made the rule of public service, that the highest act of Divine
POINTS OF AGItEEMENT. t8
Worship— the Holy Communion,— is litnrj?icnl, ns alao the
great foundation Hervioo of the church that of Holy Baptism.
THE CHURCH OF BNOLAND.
The service of the Church of England is wholly liturgical, not
only in " The Order for Morning and Evening l'riiyor,"hut in
the iSacramontiil und occasional oflices. The ordinary service
of the old British church was dorivod through the Gallican
liturgy, from the Epliesine use, and not from the Roman
(Palmer's Antiquities of Trimitivo Liturgies), a fact which led
Augustine, under the direction of Gregory, to give to the
English Church, its own national use, founded on the
Roman and Gallican models, which use gave rise to, the
uses of York, Sarum, Hereford, Exeter, Lincoln and Aher-
deen, the utse of Sarum, (Salishury) being the most popular.
In 1516, and again in 1542 (Henry VIIL) revised editions
of the Sarum Breviary were published, in 1543 the reading
of Scripture was made compulsory, and in 1544 the liturgy
was revised by Cranmer, and set forth for public use.
In 1547 (Edward VJ.) the Book of Homilies, or Sermons
providing Scriptural instruction for the people were issued
by Royal authority, and the Epistle and Gospel for the
day directed to be read in English. In 1548, an English
form of Communion, added to the Latin Mass, was pub-
lished by Royal authority, restoring the (-jp to the laity,
and changing " the Mass " into " the communion," and
the next year, the Book of Common Prayer, or " First Prayor
Book of Edward," was sanctioned by convocation and accept-
ed by Parliament, thus giving the Church of England but one
use, which by the Act of Uniformity (2 and 3, Ed. VI. c. 1,
Jan. 15, 1549), was ordered to be said and used in all congre-
gations, with certain qualifications for the benefit of scholars.
In this prayer book, morning and evening prayer began with
the Lord's Prayer, and ended with the third collect, the
litany appeared as a distinct service ; the Communion service
began with a psalm, and the Commandments were not read,
74 CHURCH UNITY.
but the whole book was distinctly Anglican, being a version
of the old service books of the English Church. (Proctor 28.)
As the spirit of Reformation proceeded, the influence of Bucer
and Martyr, who had been appointed to the Divinity chairs
of the two Universities, became apparent, the demand for
further alteration being freely made, leading finally to the
publication of the second Prayer Book of Edward, in 1552, the
Act of Uniformity passing both bouses of parliament on the
5th of April. In the reign of Mary, the Acts of Uniformity,
passed in the reign of Edward, were repealed, but on the acces-
sion of Elizabeth, the repeal was reversed, and the second
Book 01 ii^dward, slightly changed, was brought into legal use.
Upon the accession of James I. (1603) the King acceded to the
request o^ the Puritans for a conference, which was held at
Hampton Court, after which the book was again revised, in
which state it remained until the Restoration, when, at the
request of the Presbyterians, the King consented to a fresh
revision, (1661) resulting, after the Savoy Conference, in the
present Prayer Book, which was adopted by convocation in
1662, and confirmed by Act of Parliament.
THE CHURCH OF ENGLAND IN CANADA.
The Church of England in Canada, as an integral part of
the Church of England, states, in its Declaration of Prin-
ciples, " we recognise the true canon of Scripture, as set
forth by the Church of England, on the testimony of the
primitive Catholic Church, to be the rule and standard of
faith. We acknowledge the Book of Common Prayer and
Sacraments, together with the Thirty-nine Articles of Reli-
gion, to be a true and faithful declaration of the doctrines
contained in the Holy Scripture, etc., etc."
In the 13th canon of the Provincial Synod, the possibility
of further revision is provided for as follows. " No alteration
or addition shall be made in the Book of Common Prayer
and Administration of the Sacraments and other rites and
POINTS OF AGREEMENT. 75
ceremonies of the church, the Articles of Religion or the
Form and Manner of making, ordaining and consecrating
bishops, priests and deacons, or the version of the Scripture
authorized to be read in churches, unless the same shall be
enacted at one session of the Provincial Synod, and confirmed
at another session of the same ; provided that the confirmation
be approved by two-thirds of the House of Bishops, and two-
thirds of each order of the Lower House." " Nevertheless,
any alteration in, or addition made to the Prayer Book, or
Articles by the (Mother) Church of England in her convoca-
tions, and authorized by Parliament, may be accepted for
use in this Ecclesiastical Province by the Provincial Synod,
at one Session only, without the necessity for further con-
firmation."
By canon xii, of Provincial Synod, a shortened form of
Morning and Evening Prayer " is allowed to be used on week
days under the written sanction of the Bishop." Special forma
for special occasions, are also allowed, and a sermon may be
preached, at any time, provided a collect and the Lord's
Prayer be used.
From the foregoing facts, it appears plain that the three
systems agree on the great principle that the church should
guide the devotions of the people. They diflfer as to the
extent of that guidance, but the diflTerence is not of that
nature which shuts out all possibility of united action, arising
out of prayerful and brotherly consultation for God's glory
and the welfare of His church.
It is not necessary to enter at length into the many
other Articles of Belief common to either two or
three of the great Protestant systems, and mere or
less harmoniously taught in their various standards ;
but the following list of Articles of a common faith,
ie
CHURCH UNITY.
when added to those already described, seems to
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POINTS OF DIFFERENCE. 17
POINTS OF DIFFERENCE BETWEEN THE THREE
SYSTEMS.
CHURCH GOVERNMENT,
Tho cruciul point of difforenco between the three
systems, really lies in the question of the government
of the church. No one can approach the subject from
any standpoint, without feeling its importance, and the
necessity of entering upon its discussion with a gener-
ous and brotherly spirit, as different from the spirit of
of Savoy, or Hampton Court, as light could be from
darkness. In no sense can the discussion be avoided,
for if ever union comes, it must bo union under one
government, all other ideals of union being sentimen-
tal and evanescent in their nature. The fact, how-
ever, of the discussion (if it should occur) taking
place in Canada, under the conditions of religious life
characteristic of this country, is largely in its favour.
Here, as far as the Anglican and Methodist Churches
are concerned, it cannot be said, that the " church is
the clergy," for both churches agree to the full, with
what some Presbyterian divines claim to be the pecu-
liar characteristic of Presbyterianism, " that the
church is more than the clergy," and that "the people
have a right to share in its government." In the
Anglican Church of Canada the people have an equal
voice with the clergy, from voting one dollar in vestry
up to the election of a bishop, or the passing of canons
touching the most important theological doctrines. No
•78 CHURCH UNITY.
candidate for Holy Orders can be ordained without the
consent of the laity. As a rule, appointments to
parishes are made, in some way, subject to their appro-
bation, and no committee on any really important
church movement could hope for success in its work
unless the laity were largely represented on it. In the
Methodist Church, the laity are entitled to take part in
the Government of the church, if not to the full extent
characteristic of the Church of England, at least to that
extent which makes them part and j.arcel of the
church in the strictest sense of the term. Then, as far
as the Church of England in Canada is concerned^ its
bishops are such, apart from all of the objections most
unjustly raised against the Episcopate in England.
They form no integral part of the Legislature of the
country and their incomes are the least that they
could receive, when compared with the natural ex-
penses of their position. As a rule, the bishops
consecrated in Canada have no legal right to special
titles of honour, receiving them simply as acts of cour-
tesy they have no more power in their various synods
as representatives of an order, than the order of the
clergy, or order of the laity ; for if a bishop can veto
the will of the laity and clerg}'- exeicising their
right of voting by orders, either order can veto
any resolution brought before the synod by a bishop,
as a representative of his order. No missionary could
work harder than the missionary bishops of the Cana-
dian Church, and, in one sense, nearly all the Canadian
bishops may be regarded as Missionary Bishops, inas-
much as the wildest and roughest districts lie within
the bounds of their respective dioceses.
POINTS OF DIFFERENCE. "79
But these advantages, hovvover they may diminish
the difficulties of approaching the question of a united
government, do not really touch it, nor would it be
wise for any individual, at the present stage of the
question, to broach his personal views, and, through
doing so, run the dangerous risk of being regarded by
some as the mouthpiece of the church to which he
might happen to belong. But, as of old, the Spirit of
the living God "moved on the face of the waters,"
bringing order out of choos, so might God's children
reasonably expect, that if the representatives of the
scattered portions of His once united church met
together, and, with chastened hearts, prayed for the
Holy Spirit to lead them on this and Other questions
His guidance would, in some measure, surely be
theirs. And if His guidance were vouchsafed, who
would dare to limit the j)Ower of His presence, or its
consequences to the rent and torn church of God. If
once that guidance welded unto one, " Parthians and
Modes and Elamitea, and dvvrellers in Mesopotamia."
and brought into living unity the ever-growing chui'ch
01 Christ, one need not be hopeless of such a guidance,
even now. But all rests with God. Neither wisdom,
nor learning, nor the skill of man in debate, or consul-
tation, will settle a question such as this. All such
gifts will prove admirable instruments, if used by God,
but apart from the Spirit's guidance, will be but " as
the battle of the warrior, confused with noise, and gar-
ments rolled in blood." Our sole and only hope and
trust, can be found in God's Holy Spirit, ''giving us
grace to lay to heart the great dangers we are in
through our unhappy divisions, taking away from us
80 CHURCH UNITY.
all hatred, and prejudice, and whatever else may hin-
der us from Godly union and concord, enabling us ta
realize the one Body, the one Spirit, the one Faith,
the one Baptism, the one God and Father of us
all, so that we may henceforth long and pray for the
one heart, and one soul, which would unite us in one
holy bond of Truth and Peace, of Faith and Chai'ity,
and lead us with one mind and one mouth to glorify
God, through Jesus Christ our Lord."
THE ORDINATION OF MINISTERS.
It is necessary, however, for the general direction of
public thought, and to disabuse the public mind of
many wide-spread mistakes, to bring together the
teaching of the standards of the three systems on the
subject of Ordination. And in doing thi-^, the mode
hitherto adopted will be pursued, namely, that of
clinging to church standards and passing over the
opinions and glosses of individuals.
THE CHURCH OF ENGLAND.
The Church of England in Canada teaches : —
" As members of the Church of England, we maintain the
form of church government by bishops, priests and deacons,
as Scriptural and Apostolical ; and we declare our firm and
unanimous resolution, in dependence on Divine aid, to pre-
serve those doctrines and that form of government, and to
transmit them to our posterity." (Declaration of the Pro-
vincial Synod.)
That " it is not lawful for any man to take on him the
ofiice of public preaching, or ministering the sacraments in
POINTS OF DIFFERENCE. 81
the congregation, before he be lawfully called, and sent to
execute the same. And those we ought to judge lawfully
called and sent, which be chosen and called to this work by
men who have public authority given unto them in the con-
gregation, to call and send ministers into the Lord's vine-
yard." (Art. xxiii.)
" That the book of consecration of Archbishops and Bishops,
and ordering of Priests and DeuconB, lately set forth in the
time of Edward VI., is free from superstition and ungodli-
ness, and contains all things necessary to such consecration
and ordering, and that all consecrated or ordered, according
to such rites are rightly, orderly, and lawfully consecrated
and ordered." (Art. xxiii.)
The Church of England prays for " all Bishops, Priests and
Deacons," (Litany) for "all Bishops and Curates," (prayer for
clergy) for " Bishops and Pastors of Thy flock," for " divers
orders in Thy Church," (Ember Collects, and St. Peter's Day)
" for the ministers and stewards of Thy mysteries," (Coll. 3
Ad.), for "faithful and true pastors," (Coll. St. Matthias) for
God's servants called to the order, or * office,' and ministra-
tion of Deacons," and that they " may be found worthy to be
called unto the higher ministries," (ordering of Deacons) for
" God's servants called to the office of Priesthood," and "office
and ministry," (Ordering of Priests) for " Bishops and Pastors
of Thy flock," for "our brother elected," for " Thy servant
called to the work and ministry of a Bishop," (Consecration
of Bishop.)
The Preface to " the Form and manner of making, ordain-
ing and consecrating of Bishops, Priests and Deacons," states.
" It is evident to all men diligently reading the Holy Scrip-
ture and ancient authors, that from the Apostles' time there
have been these orders of ministers in Chridt's Church :
Bishops, Priests and Deacons. Which offices were evermore
had in such reverend estimation, that no man might presume
to execute any of them, except he were first called, tried, ex-
amined, and known to have such qualities as are requisite for
the same; and also, by public prayer, with imposition of
- F
82 CUUliCH UNITY.
■
hands, were approved and admitted thereunto by lawful au-
thority. And, therefore, to the intent that these orders may
be continued, and reverently used and esteemed, in the
Church of Enj^jland, no man shall be accounted or taken to
be a lawful Bisiiop, Priest, or Deacon, in the Church of Eng-
land, or suffered to execute any of the said functions, except
he be called, tried, examined and admitted thereunto, accord-
ing to the form liereafter following, or hath had formerly
Episcopal consecration or ordination."
In the ordaining and making of priests and deacons, the
"necessity of these two orders in the Church of Christ" is
declared, and the distinct assertion ia made, " that God, by
his Divine Providence, has divers orders of ministry in this
church, and that by this ministry " God's name ought to be
glorified, and His kingdom enlarged." In the ordering of
deacons, " the bishop, laying his handn on the head of every
one of them," confers the commission to fulfil the oihce in the
words, " Take thou authority to execute the ofiice of a deacon
in the Church of God committed unto thee : In the Name of
the Father, and of the Son, and of the Holy Ghost. Amen."
In the ordering of priests, " the bishop, with the priests
present, shall lay their hands severally upon the head of
every one that receiveth the order of the priesthood," the
bishop saying, "Receive the Holy Ghost for the office and
work of a priest in the ( tirrch of God, now committed unto
thee by the imposition of • ui hands. Whose sins thor dost
forgive, they are forgiven ; and whose sins thou dost retain,
they are retained. And be fhou a faithful dispenser of the
Word of God, and of His holy sacraments. In the Name of
the Father, and of the Son, and of the Holy Ghost. Amen."
Then, the bishop shall deliver to every one of them kneeling,
the Bible into his :hand, saying : " Take thou authority to
preach the Word of God, and to Minister the Holy Sacra-
ments in the congregation, where thou shalt be lawfully ap-
pointed thereunto."
In the form for the consecration of bishops,—" The arch-
bishop and bishops present, shall lay their bands upon the
POINTS OF DIFFERENCE. 83
head of the elected bishop, the [archbishop] saying, "Receive
the Holy Ghost for the ofhco and worlv of a bishop in the
Church of God, now committed nnto thee by tlie imposition
of our hands. In the Name of the Father, and of the Son, and
of the Holy Ghost. Amen. And romembor that thou stir
up the Grace of God which is given thee by this imposition
of our hands; for God hatli not given us the spirit of fear,
but of power, and love, and soberness."
THE PRRSBYTIORIAN CHURCH
teaches "that Christ hath appointed for the edification of
his Churcli," "extraordinary ollicers, as apostles, evangelists,
and prophets, which have ceased, and ordinary and per-
petual officers as pastors, teachers and other church gover-
nors and deacons." (1). Tlie pastor or elder is to preach, to
visit and pray for the sick, both in public and private, to
pray for and with his flock, to read the Scriptures, to cate-
chise, to dispense other divine mysteries, to administer the
sacraments, to bless the ix3ople from God, to take care of the
poor, and to rule his flock. The duties of these officers may
be distributed in any one congregation, where there are
several ministers, according to the gifts of such ministers.
(2). Elders (of the people) joined in the government of the
church with the ministers, by the institution of Christ.
(3). Deacons, perpetual and distinct ofliicers in the church, to
whose office it belongs not to preach the Word or administer
the Sacraments, but to take special care in distributing to
the necessities of the poor.
Ordination is " the act of the Presbytery." The " power of
ordering the whole work of ordination is in the whole
Presbytery," and "every minister of the Word is to be or-
dained by imposition of hands and prayer, with fasting by
those preaching Presbyters to whom it doth belong." The
act of ordination is performed " by at least three or four
ministers of the Word," appointed by the Presbytery, and is
given by the imposition of hands and the following outlined
84 cuuncii UNITY.
prayer : " Thankfully aoknowloclf,'injj; the great mercy of God
in sending Jc^iis Christ for tlie redemption of his people,
and for his ascension to the right hand of God the Father,
and thence pouring out his Spirit and giving gifts to men,
apostles, evangelists, projjhets psistors and teachers, for the
gathering and building up of his Church, and for fitting and
inclining this man to this great work (here lot them impose
hands on hiw head), to entreat him to fit him with his Holy
Spirit, to give him (who, in his name, we thus set apart to
this Holy Service), to fulfil the work of his ministry in all
things, that he may both save himself and h's jKJoplo com-
mitted to his charge." (The Form of Church Government.
Confession of Faith).
According to the " Rules and forms of procedure of the
Presbyterian Church in Canada," ordination is given as fol-
lows: "The presiding minister then engages in prayer, dur-
ing which, by the laying on of the hands of the Presbytery,
the candidate is solemnly sot apart to the office of the Holy
Ministry. After which the presiding minister gives him the
right hand of fellowship, saying unto him : " In the name of
the Lord Jesus Christ, the only King and Head of the
Church, and by authority of the Presbytery of 1 invite
you to take part of this ministry with us, induct you to the
pastoral charge of this congregation and admit you to all
the rights and privileges thereto pertaining." Ruling elders
are elected to office by the communicants of the congrega-
tion and are ordained with prayer by the moderator, the
right hand of fellowship being given after the act. Deacons
are also elected by the communicants and the same rules
and forms are observed in their ordination as in the case of
elders."
THE METHODIST CHURCH.
In the Methodist Church, a minister is " constituted by the
election of the Annual Conference, and ordained by the lay-
ing on of the hands of those duly appointed thereto." The
duties of a minister are (1) to conduct all parts of Divine
POINTS OF DIFFERENCE. SB
worship; (2) to adminiBter baptism and the Lord's Supper;
(3) to solemnize matrimony, and, in general, to perform all
the work of Christian service. Tlie ordination service is a
revised edition of the Church of England service for the
ordering of priests, and the Act of Ordination is as follows :
— " When this prayer is ended, the General Superintendent,
witjj two or more of tlio ministers present, shall lay their
hands severally upon the head of every one that receiveth
the order of ministers ; the receivers humbly kneeling upon
their knees, and the General Superintendent saying, 'The
Lord pour upon thee the Holy Ghost for the office and work
of a minister in the Church of God, now committed unto
thee by the imposition of our hands. And be thou a faithful
dispenser of the Word of God, and of His holy sacraments,
in the name of the Father, and of the Son, and of the Holy
Ghost, Amen.' Then the General Suiierintendont shall de-
liver to every one of them, kneeling, the Bible into hi«
hands, saying, ' Take thou authority to preach the Word of
God, and to administer the holy sacraments in the congre-
gation.*"
In the Standards of the Methodist Church, there is no
formal definition of the ministry, or any authoritative teach-
ing of a distinctive character, even on the subject of the
Methodist ministry. Ministers are recognised as " appointed
by the Holy Spirit in the Church," the "dignity of the
office " is referred to, and a promise of reverent obedience to
"chief ministers, to whom is committed the charge and
government over you," is demanded, but beyond these, and
like incidental teaching, the Methodist Standards appear
almost without dogmatic teaching on this all important
subject.
ON god's eternal decree: predestination and
ELECTION.
THE CHURCH OP ENGLAND
teaches " that predestination to life is the everlasting pur-
pose of God, whereby (before the foundations of the world
86 CHURCH UNITY.
were laid) He hath constantly decreed by His counsel, secret
to us, to deliver from curse and damnation those whom He
hath chosen in Christ out of mankind, and to bring them by
Christ to everlasting salvation as vessels made to honour,"
etc., etc. (Art. xvii.)
THE PRESBYTERIAN CHURCH
teaches (1) That God ordains whatsoever comes to pass. (2)
That he does not ordain as the result of fore-knowledge, but
of his own free-will alone. (3) That by the decree of God, for
the manifestation of his glory, some men and angels are pre-
destinated unto everlasting life, and others fore-ordained to
everlasting death. (4) These men and angels, thus pre-
destinated and fore-ordained, are particularly and unchangs-
ably designed, and their number is so certain and definite,
that it cannot be either increased or diminished. (5) Pre-
destinated mankind are so of God's free grace, without any
foresight of faith, or good works, or perseverance. (6) As
God hath appointed the elect unto glory, so hath he fore-
ordained all the means thereunto. (7) The rest of mankind
God was pleased, etc., to pass by, and to ordain them to dis-
honour and wrath for their sin, to the praise of His glorious
justice. (Confess. Faith, Art. iii.)
THE METHODIST CHURCH
Has no Article or dogmatic teaching on this subject, with
the exception of Wesley's 52nd Sermon, which may be fairly
regarded as representing Methodist doctrine. In this ser-
mon he teaches: (1) God knows all believers, not that Hia
knowledge makes them to be such, but that it enables Him
to foresee how they will, in the exercise of their freedom,
become such. (2) He wills that all such should be saved
from sin. (3) To that end He justifies them. (4) Sanctifies
them. (5) Takes them to glory.
Tl..> Church of England and the Methodist Church are in
practical agreement, as the Article of the former is capable
of being interpreted on the lines of Wesley's sermon. No-
POINTS OF DIFFERENCE. 8*7
thing is said in Article xvii. (Church of England) as to the
"moving cause" of Predestination; and as that moving
cause was distinctly stated in the Lambeth Articles to have
been " the sole will of God " (which Articles were designed
to express the Calvinistic doctrines), Arminians not un-
naturally claim that the present Article expresses their own
views.
Then both Churches are one in a practical rejection of the
doctrine of " the reprobation of the Non-Elect," which is
clearly taught by the Presbyterian Church in the Westmin-
ster Confession.
In connection with a tremendous doctrine of thia
natui-e, one might fairly hope that, out of a Chris-
tian Conference, some solution of existing difficulties
might arise. That there must be an Article on the
subject seems a necessity, but it might be so framed
as, on the one hand, to acknowledge the sovereignty
of God, and on the other, to allow the exercise of the
right of private judgment as to how God uses that
fiovereignty for His own glory and the good of His
Church.
That there are minor points of difference between
these three great systems is probable, but one can
see none of vital importance passed over in the
foregoing review. May God grant that, as points of
agreement are more clearly recognised and their
value realised, a spirit may be born which may
lead us to approach our differences as the long-parted
brothers of the one household of faith, anxious, at
88 CHURCH UNITY'
least, to do what is best for the glory of God ; and
willing, if He make the way clear, to resign the
cherished names of our past Church history, and to
strike out anew in this new country as a branch of
The Holy Catholic Church, the harbinger and pro-
phecy of a wider unity yet to come.
THE END.