LIBRARY OF PRINCETON SEP 4 2008 THEOLOGICAL SEMINARY BX8955 ,A6 1842 v. 4 Presbyterian Church in the U.S.A. Board of Publication. Series of tracts on the doctrines, order, and polity of the Presbyterian church in the United States A SERIES TRACTS DOCTRINES, ORDER, AND POLITY yOF THE PRESBYTERIAN CHURCH UNITED STATES OF AMEEICA EMBKACING SEVERAL ON PRACTICAL SUBJECTS. VOL. IV. PHILADELPHIA : PRESBYTERIAN BOARD OF PUBLICATION. Page CONTENTS FOUETH VOLUME. • / I. The Anglican Reformation, or the Church of England but half reformed. - _ - . _ 5 II. Hi^tatry of the Early Rise of Prelacy, by the Rev. Samuel Miller, D.D. - - - - - - 71 III. Permanent Sabbath Documents, or a Plea for jKe Sab- bath enforced by Facts, by the Rev. Justin Edwards, D.D. - - - - - - - 117 IV. Relative Influence of Presbytery and Prelacy, onjCivil and Ecclesiastical Liberty, by the Rev. T. V. Moore. 171 V. TheZJuty of Prayer for Ministers, by the Rev. W. J. McCord. - - - - - , - 203 VI. A Plea for Presbyterianism, by the Rev. Robert t)avid- son, D.D. - - -, - - - 215 VII. A Castaway, by the Rev. R. M. McCheyne. ^-' - 251 VIII. Systematic Benevolence, by the Rev. D. V. femock. 259 IX. The Work of theHoly Spirit, on the Hearts of Men, by the Rev. J. S. Armistead. - - - . 275 X. The Exclusive Claims of Prelacy stated and refuted, by the Rev. B.M.Smith. - - - - 291 XI. Inattention to Religion Wonderful, by the Rev. W. J. McCprd. .--_.„ 327 XII. The Gospel Call, or Look and be Saved. - - 339 XIII. Wh^Lt is Faith 1 — A letter to a friend. - - 347 XIV. A^efuge from the Storm. _ - - - - 351 (3) THE ANGLICAN REFORMATION: OR THE CHURCH OF ENGLAND BUT HALF REFORMED ORIGINALLY PUBLISHED IN THE EDINBURGH PRESBYTERIAN REVIEW, JANUARY, 1843. PHILADELPHIA : PRESBYTERIAN BOARD OF PUBLICATION. THE ANGLICAN REFORMATION The origin of Puritan nonconformity,'* its ample warrant, and complete justification, will be found in the character and proceedings of Queen Elizabeth, the principles on which the Anglican Church was at first based, and the means by which it was finally established. Elizabeth was one of those persons whose character it is difficult to portray, because it consisted of elements appa- rently irreconcilable. She possessed the peculiar character- istics of both sexes in almost equal proportions. She had all the masculine energy and enlarged capacity of a strono-- minded man, with all the caprice, vanity, and obstinacy of a weak-minded woman ; while the circumstances in which she was placed had a direct tendency to develope and mature all the elements of her character. She was suspicious by nature, by education, and by necessity, and despotic by temperament, by habit, and by policy. Thoroughly and intensely selfish, she made all the means within her reach minister to her own interests ; utterly insensible to the miseries she might occasion to the instruments of her will, or the objects of her policy ."I" Impatient of contradiction, * Puritans and nonconformists were, at first, the common titles of those who were subsequently called Presbyterians, while Brownites, sectaries, and separatists, were the ordinary appella- tions of those who are now called Independents. See Pierce's Vindication of the Dissenters, pp. 147, 189, 205, 206, 213, 215, 223. Hanbury's Eccl. Memorials of Independents, i. 3, 5, et passim. f " My good old mistress," says Sir Francis Bacon to King James, in 1612, "was wont to call me her watch candle, because it pleased her to say I did continually burn ; and yet she suffered me to waste almost to nothing." (Wordsworth Eccl. Biog. iv. 3 7 4 THE ANGLICAN REFORMATION, not less from the strong than the weak points of her char- acter, she quelled, with equal imperiousness, all opposition to her will, and crushed a refractory spirit in prelates, par- liaments, and privy council, in Puritans, Papists, and populace, with as iron a rigour as was ever displayed by Henry VIII. It was only by the favourable circumstances in which she was placed, and by the dexterity with which she regu- lated her personal deportment, as well as her general policy, that such a character, which could conciliate no love, enkindle no gratitude, and excite no sympathy, could inspire those feelings of national homage of which we know she was the object. Her life, to many of her Protestant subjects, appeared the only barrier against the return of Popery and persecution ; and therefore, for their own pr6- tection, they not only tolerated the strong measures of her government, but admired her prudence, and promoted her plans. Parsimonious to an extreme in granting salaries or pensions to her servants from the royal treasures, she was munificent in rewarding, if not her ministers, at least her minions, by donations from the estates of the Church ; and thus she secured the applause of those — and they are always a numerous party — who look more to the value of the gift, than the legitimacy of the source whence it is drawn. Theatrical, yet imposing, in her carriage ; mag- nificent, though coarse in her tastes ; thoroughly English in her feelings, and successful in her enterprises, she won and retained the admiration of those (always the mass in every nation) who are impressed only through their senses, judge merely by results, and admire power and splendour, without looking too curiously into the source whence the one is derived, or the objects to which the other is directed. It was part of her policy not to demand taxes from her parliaments, lest they might attempt to canvass her measures, and control her proceedings ;* while from the very same policy she directed the most judicious 70, n.) She kept Sir Francis Walsingham at Paris, because she found him serviceable to her purposes, till his health was com- pletely shattered, and his fortune utterly impoverished ; nor could all his petitions and representations to herself and her council, obtain either an accession to his income, a respite to his labours, or a recall from his embassy. See Strype's Annals, iii. pp. 339, 340. * Bishop Short's Sketch of the History of the Church of Eng- land. 2d edit. Sect. 439, 467. 8 THE ANGLICAN REFORMATION. O efforts to enlarge the wealth and prosperity of the kingdom ; and all this had, of course, the very strongest tendency to increase her general popularity. It must have been from sources such as these that so much of admiration was lavished upon one who never uttered one amiable sentiment, and never performed one generous deed. It is not less difficult to estimate Elizabeth's religious character, than to do justice to her personal and political life. During her sister's reign, she regularly attended con- fession and mass, and conformed to all the ritual observ- ances of Popery.* Nor was this merely from policy, or from' a desire to escape persecution from that ferocious bigot, who was well known to cherish no sisterly regard towards her; for after her accession to the throne, she continued to pray to the Virgin Mary, and, as we shall see, maintained many of the peculiar doctrines of Roman- ism. She believed in the real presence, which, as then understood, was synonymous with transubstantiation,f publicly censured a preacher, who preached against it in her presence, and praised another who preached in its favour. The people, in the sudden ebullition of their joy, at what they conceived the downfall of Romanism, pulled down the rood lofts, broke in pieces altars and images, and burnt up the pictures and crucifixes, which, in the days of their ignorance, they had worshipped.:]: Elizabeth, however, indignant at such sacrilege, ordered these appen- dages of idolatry to be restored ; and it was only after the most strenuous exertions of her prelates and counsellors, she could be induced to yield to their removal. § But » Strype's Annals, i. 2. f Ibid. 2, 3. ^ Ibid. 260-2. § Ibid. 237, 241. There is a singular letter from Jewell to Peter Martyr, (Burnet's Hist. Ref. Records, Bk. vi. No. 60,) dated 4th Feb. 1560, beginning, " O my father, what shall I write thee 1" in which he says, "That controversy about crosses (in Churches) is now hot amongst us. You can scarcely believe in so silly a matter, how men, who seemed rational, play the fool. Of these the only one you know is Cox. To-morrow a disputation is appointed to take place upon this matter. Some members of par- liament are chosen arbitrators. The disputants are, in favour of crosses, the Archbishop of Canterbury, (Parker) and Cox; against them Grindal (Bishop of London) and myself. The result lies at the mercy of our judges. However, I laugh when I think with what, and how grave and solid arguments they shall defend their paltry crosses. I shall write you the result, however it may go. At present the cause is in dependence. However, so far as I can divine, this is the last letter you shall receive from me as a bishop, 1* 9 6 THE ANGLICAN REFORMATION. although she gave a reluctant assent to have them removed from the churches, she still retained a crucifix, with tapers burning before it, upon the altar in her own private chapel. Against this open idolatry, all her prelates, not even Cox excepted, remonstrated in a style of very unusual vehe- mence ; and in terms the most obsequious, yet firm, they begged leave to decline officiating in her majesty's chapel until the abomination was removed. For the moment she seems to have given way to the storm. But she soon recovered her obstinate determination in favour of her cru- cifix and lighted tapers, — restored them to their former place upon the altar,* and there they remained at least as late as 1572."|* Nor were these badges of idolatry retained merely as ornaments. Strype informs us distinctly, that " she and her nobles used to give honour to them.":}: Nor could it be any ambiguous manifestation of popery and idolatry, which could extract from Cox that long and urgent declinature to officiate in her chapel, in which he says, " I most humbly sue unto your godly zeal, prostrate and with ' wet eyes, that ye will vouchsafe to peruse the considera- tions which move me, that I dare not minister in your grace's chapel, the lights and cross remaining.^ But although Elizabeth was thus obstinate in favour of these " dregs of Popery," and " relics of the Amorities," as Jewell termed them, she had not even the semblance of per- sonal religion. Those members of the Church of England who are favourable to Protestantism, and yet feel that their Church is identified with the Church of EUzabeth, may, as a matter of course, be expected to portray her both as Pro- for the matter is come to that pass, that we must either take back those crosses of silver and pewter, which we have broken, or resign our bishopricks." * In 1570. Slrype's Parker, ii. 35, 36. j- Strype, speaking of the year 1565, says, "The queen still, to this year, kept the crucifix in her chapel." Annals, i. ii. 198. Again, " I find the queen's chapel stood in statu quo seven years after." Ihid. 200. Cartwright also mentions the fact in his "Ad- monition to Parliament," published in 1570. Parker exerted him- self strenuously, but in vain, against this nuisance. Strype's Parker, i. 92. The encouragement which this attachment of the queen to some of the grossest errors of their system gave the papists, may be inferred from the fact, that a popish prie'st, in 1564, dedicated to her a work in defence of the crucifix being retained and worshipped as before. See Strype's An. i. 260-3. t Strype's An. i. 259, 260. § Strype's An. i. 260, and Ap. Rec. No. 22. 10 THE ANGLICAN REFORMATION. 7 testant and pious ; and this has been done to an extent which, in our mind, has rendered every history of Eliza- beth, by members of the Anglican Church, altogether unworthy of credit, except simply when they state facts, and give their authority for them. Even Strype, so favour- ably distinguished for veracity and candour, exerts himself to write a panegyric on Elizabeth, although the facts which he is too honest to conceal, jar oddly enough with his praises ; and although also, occasional expressions drop unguardedly from his pen, which show how dissatisfied he was with the personal character and religion of that queen. " And, indeed," he says, speaking of her religious char- acter at her accession, " what to think of the queen at this time as to her religion, one might hesitate somewhat." * She seldom or never attended Church except during Lent, (which she observed, and compelled others to observe, with all the formality of Rome,) when the best pulpit orators from all parts of England were summoned up to preach before her.t She, indeed, held the preaching of the gospel not only in contempt, but in something bordering upon de- testation, and wished that all her subjects should follow her own example in absenting themselves from hearing sermons. While nine parishes out of every ten throughout the king- dom were destitute of a preaching ministry, she commanded Grindal, in 1576, to diminish still further the number of preachers, declaring that three or four were sufficient for a whole county — that preaching did more harm than good, and that, consequently, *.' it was good for the Church to have few preachers.":}: And because he would not obey, sup- press " the prophesyings," and lessen the number of preach- ers, she suspended him from his functions, sequestered his revenues, and confined him a prisoner to his own house, and it was with some difficulty she was restrained from proceeding further against him, Grindal's firmness, how- ever, under God, saved England ; for had he yielded to her anti-christian tyranny, it is easy to perceive what the result must have been upon the moral and spiritual condition of the kingdom. Nor were her morals more eminent than her piety. With- out giving more attention than they deserve to the scandal- ous revelations of Lingard, or to the rumours which have * Annals, i. 2. f Strype's Parker, i. 401. + Strype's Grindal, pp. 328, 329, and Appendix B. ii. No. 9, which we recommend to our readers to read throughout. 11 8 THE ANGLICAN REFORMATION. descended to our own time in secret memoirs, in MSS., and by traditions, it is impossible to question that the " virgin queen" hardly deserved the epithet of which she was so ambitious.* She indulged freely in the pleasures of the table. During her annual " progresses," her prelates and nobles, aware of her taste for magnificent entertainments, rivalled one another in ministering to her gratification. After her return from these more than oriental /eres, she was generally indisposed, nature exacting her usual tribute, not less from the queen, than from more plebeian gour- mands. + She swore most profanely, not only in her con- versation, but also in her letters, and that not only to her profane men, but even to her prelates. | As Elizabeth did not often attend church, she had the more time to desecrate the Sabbath ; and while the Puritans were persecuted for not honouring saints' days, she, her nobles and her prelates, profaned the day of the Lord. In one of her " progresses," in 1575, she spent three weeks at * Leicester, in a private letter to Walsingham, while ambassa- dor at Paris, speaking of a mysterious illness, by which she was suddenly seized, says, " That, indeed, she had been troubled with a spice or show of the mother.^* And although he says that, " in- deed, it was not so," he was too good a courtier, as welf as too personally implicated, to be a trustworthy witness. Strype's An. iii. 319. f Thus, in 1571, after her return from one of these " progresses," " she was taken suddenly sick at her stomach, and as suddenly relieved by a vomit." Strype's An. iii. 175. i: Sir John Harrington, giving a description of an interview he had with her in 1601, a year or two before her death, says, "She swears much at those that cause her griefs in such wise, to the nr^^^mall discomfiture of all about her." Nugae Antiquae, i. 319. We owe the following anecdote to the same amusing gossip. Cox of Ely having refused to alienate some of the best houses and manors of his see to some of her courtiers, notwithstanding of a personal command from the queen, received from the indignant Elizabeth the following characteristic epistle. " Proud prelate, you know what you were before I made you what you are ; if you do not immediately comply with my request, by G — d, I will un- frock you. Elizabeth." However ludicrous to us, such a man- date must have been anything but laughable to the poor bishop of Ely. With a pertinacity, however, which would have been sub- lime, had it been displayed in a better cause. Cox preserved to the last the revenues of his see. After his death, however, Eliza- beth was revenged. She kept the diocese vacant for eighteen years, (as she kept Oxford for twenty-two years,) and before a succession was appointed, she stripped it so bare, that from hav- ing been one of the richest, it is now one of the poorest dioceses in England. 12 THE ANGLICAN REFORMATION. 9 Kenilworth, one of the seats of her favourite, the Earl of Leicester. A contemporary chronicler gives the following account of the manner in which two of the Sabbaths spent there were desecrated. In the forenoon she went to the parish church. But " the afternoon" was spent " in excel- lent music of sundry sweet instruments, and in dancing of lords and ladies, and other worshipful degrees, with lively agility and commendable grace. At night, late after a warn- ing or two," such as Jupiter's respects to the queen and other heathen masques and mummeries, there " were blazes of burning darts flying to and fro, beams of stars, coruscant streams, and hail of fiery sparks, lightning of wild-fire, in water and land, flight and shot of thunder-bolts — all with continuance, terror and vehemence, as though the heavens thundered, the water scourged, and the earth shook. This lasted till after midnight." Next Sabbath the same scene was repeated with sundry alterations. But, in addition, " this, by the kalendar," being " St. Kenelme's day," the genius or tutelary god of the place, there " was a solemn country bridal, with running at quintal, in honour of this Kenilworth Castle, and of God and St. Kenelme !"* When we bear in mind the manner in which the Sabbath has been desecrated in England down from the Reformation, by princes, peers, and prelates, by the " Book of Sports," by acts of parliament and convocation, and that the only friends * Apud Strype's An. ii. i. 584, 585. It may be said in palliation of Elizabeth's desecration of the Sabbath, tiiat she only followed the example set before her by the primate of all England. Parker having finished a princely dining hall in his palace at Canterbury, in 1565, gave several magnificent entertainments there. " The first," says his biographer, " was at Whitsuntide, and lasted three days, that is, Sunday, Monday, and Tuesday." ..." His second feast was on Trinity Sunday, following. . . . The hall Avas set forth with much plate of silver and gold, adorned with rich tapes- try of Flanders. . . . There were dainties of all sorts, both meals and drinks, and in great plenty, and all things served in excellent order by none but the archbishop's servants." Strype's Parker, i. 876 — 380. It was Parker's ambition upon these occasions to rival the fetes given by his predecessor Warham to the Emperor Charles V. and Henry VIII., and that such important matters might not be lost to posterity, he became their historian himself. Ihid. ii. 296, 297. Even when he retired to his smallest country residence, Parker's domestic establishment consisted of about a hundred retainers. Ibid. i. 277. Parker, however, was complete- ly outshone by Whitgift, who rivalled Wolsey himself. See his Life by "Sir George Paule, comptroller of his Grace's household," in Wordsworth's Ecclesiastical Biography, iv. 387 — 38^. B 13 10 THE ANGLICAN REFORMATION. of Sabbath observance have been the persecuted Puritans, the wonder is, not that it should be so grievously desecrated, but that any veneration whatever should continue to be paid to it. Among the manifold forms in which the queen's attach- ment to the " relics of Popery" displayed itself, few were so offensive to the clergy as her countenance of clerical celi- bacy and her opposition to the marriage of the priesthood. In her first parliament, an attempt was made to pass an act to legalize the marriage of the clergy, as had been done in the reign of her brother, but she would not permit it.* Various efforts were made by Cecil, Parker (who was married himself) and others, to induce her, at subsequent periods, to yield ; but their attempts only exasperated the vestal queen. In 1561, she issued an injunction forbidding married clergymen from living with their wives within the precincts of colleges or cathedral closes, and but for the importunity of Cecil, she would have absolutely forbidden the marriage of the clergy. When Parker shortly after- wards waited upon her, she scolded him with much " bitter- ness," and spoke in such terms not only against clerical matrimony, but the whole constitution of the Church of England, and threw out such hints of what it was her in- tention to do, to remedy the evils she complained of, that, as he wrote to Cecil, he expected nothing short of an abso- lute order to restore things to the condition in which they stood in the reign of her sister, or, at all events, that she would restore so much of popery that he could not conform to the Church. I When she cooled, however, and saw that Protestantism was the only tenure by which she held her crown, she relented so far as not to compel a return to popery, but she issued orders imposing conditions upon the marriage of the priesthood, which he must have been not only uxorious indeed, but degraded in taste and spirit, who could comply with.:j: Never could she be got to give any thing more than a tacit connivance to clerical matrimony, while ever and anon she poured her contempt upon both the married clergy and their wives. That amusing gossip. Sir John Harrington, gives the following ludicrous instance of her treatment even of the primate's lady. Parker had given Elizabeth one of his sumptuous banquets at Lambeth. * Strype's An. i. 118. f Strype's Parker, i. 213—217. 1: See the injunctions in Bishop Sparrow's Collections, 65, or in Dr. Cardwell's Documentary Annals of the Church of England, i. No 43. pp. 178—209. 14 THE ANGLICAN REFORMATION. 11 As the queen was retiring, she thus pubhcly addressed Mrs. Parker : " Madam" — (the usual title of married ladies) — " Madam I may not call you, Mistress," (the ordinary title of unmarried ladies) "I am loath to call you, but, however, I thank you for your good cheer." In 1594, she banished Bishop Fletcher, lately translated from Worcester to London, from her court, for having married " a fine lady," (sister to Sir George GifFord, one of her gentlemen pensioners,) which she said " was a very indecent act for an elderly clergyman." Nor did her wrath end here. She commanded Whitgifl to suspend him, and it was with con- siderable exertions on the part of Cecil that at the end of six months the suspension was removed. Still she would not suffer him for a twelvemonth afterward to appear in her presence. The poor court chaplain, who had hitherto basked in the sunshine of her smiles, pined away under her frowns, and died shortly afterwards of a broken heart, — a warning to all " elderly clergymen" not to be guilty of such *' indecent acts" in future.* VVe shall show in the sequel that if Elizabeth had had any regard to the morals of the clergy, (which she had not,) she ought rather to have pass- ed a la\v compelling them to marry, nor would it have mili- tated against good morals had she set them the example. Such having been Elizabeth's feelings against Protestant- ism and in favour of Popery, it must be matter of great sur- prise to ordinary readers that she should ever have become a Protestant at all. And, indeed, we are thoroughly per- suaded that if she had not been necessitated, both by her personal and political position, to promote the reformed in- terest, she would have remained herself, and kept the king- dom too, in communion with the Church of Rome. Religion with Elizabeth was, all her life, a mere political engine. While she persecuted in her own kingdom all who opposed her ecclesiastical views, she aided by counsels, men, and money, the Protestants of Scotland, France, Geneva, and the Netherlands, who opposed the ecclesiastical supremacy of their civil governors. The court of Rome had declared her father's marriage with her mother invalid, and herself consequently illegitimate, and incapable of inheriting the throne of England. On her accession, she despatched a notification of that event to Rome, 'and resolved in the mean- while to do nothing in favour of the Reformation, lest she might alienate the Vatican. The pontiff, however, ignorant * See the whole account in Strype's Whitgift, ii. a 15— 218. 15 12 THE ANGLICAN REFORMATION. equally of his oAvn impotency, and of the imperiousness of her whom he addressed, sent her back a haughty and arro- gant answer, declared her illegitimate, commanded her to abandon the throne she had usurped, and resign herself en- tirely to the will of the holy see of which England was but a fief. Such language Elizabeth could little brook even from the assumed vicar of Christ. Had the energetic but wily and insinuating Sixtus V. then occupied the chair of Peter, from his avov/ed regard for the congenial character of Eliza- beth, and from other politic considerations, the answer would assuredly have been different, and the result would as assu- redly have been different also. Or had Elizabeth been a weak-minded Papist, as she was a strong-minded one, she might have been terrified into compliance, and Mary of Scot- land would have ascended the throne of England in her own person instead of that of her son. But God made the wrath of men to praise him, and human infirmities and folly to magnify his own wisdom and might. Elizabeth's courage could as little falter at the spiritual thunders of the Vatican as at the more formidable artillery of the Armada of Spain. She therefore at once determined to declare open war with the Papacy, and to construct the Church of England after a model which, without banishing Popery in the splendour of its ornaments, the magnificence of its ritual, the mysticism of its sacraments, or the scholasticism of its dogmas, should be found more subservient to her own will, and more con- ducive to her personal aggrandizement, than if it held of Rome. She resolved to unite the 'pontificate with the regale in her own person, to incorporate the triple-storied tiara with the imperial diadem, and grasp the keys of Peter with the same hand which wielded the sword of Alfred. In one word, she determined to become to the Church of England what the Pope was to the Church of Rome ; and she carried her determination into execution. Elizabeth left neither her prelates nor her privy council at any loss to divine her intentions. She told Parker at the interview, at which, as already narrated, she had denounced the marriage of the clergy, that she meant to issue out in- junctions in favour of Popery.* Had she been so disposed, the act of supremacy, to which we shall immediately allude, placed the entire constitutional power so to do in her hands. Political considerations, however, dissuaded her from seek- ing reconciliation with Rome. She valued her ecclesiastical * Strype's Parker, i. 217, 218. 16 THE ANGLICAN REFORMATION. 13 supremacy at the very least as highly as her civil auto- cracy ; and as a reconciliation with Rome could be pur- chased only by the surrender of the former, and most prob- ably also of the latter, Elizabeth remained satisfied with the power to render the national religion Popish in every thing but a submission to the universal supremacy of the Pope. Parker, whose conscience was sufficiently elastic to enable him to remain in England during the reign of Mary, and whose nerves were not easily shaken, was in a "horror" at the determined manner in which she told him she was resolved to restore Popery ; and he anticipated nothing else than that he should be one of the first victims of a new Popish persecution.* Even Cox, who, next to Cheney of Gloucester, was the most papistical of Elizabeth's first bishops, was so well aware of her inclinations to restore more of Popery than even he desired, that one of the argu- ments which he employed to urge Parker to a more vigor- ous persecution of the Puritans, was an apprehension lest the opposition they gave to her ecclesiastical arrangements should provoke her to a total abandonment of Protestantism. f Indeed, so well established is this point by the clearest his- toric evidence, that no man acquainted with the facts of the case now doubts it, except, perhaps, some Anglican evan- gelicals, who are retained in the bosom of the Church of England through a delusive idea that it had really been reformed by Elizabeth. The High Church party are per- fectly aware that Elizabeth did prevent the reformation of the Church of England. "This arbitrary monarch," says one of that party, " had a tendency towards Rome almost in every thing but the doctrine of the papal supremacy. To the real presence she was understood to have no objec- tion ; the celibacy of the clergy she decidedly approved ; the gorgeous rites of the ancient form of worship she ad- mired, and in her own chapel retained."! The Puseyites gratefully acknowledge the service Elizabeth rendered to their cause. " Queen Elizabeth," says one of that school, " with her prejudices in favour of the old religion, was * Strype's Parker, Ap. Records, No. 17. f- Ibid. i. 4.56. t Quarterly Review for June 18"27, p. 31. See even the low- church Burnet, the indiscriminate panegyrist of Elizabeth's mea- sures, Hist. Ref. ed. 1839, ii. 582-3. Dr. Short, the present bishop of Sodor and Man, makes the same confession, Sketch of the Hist. of the Church of England, 2d ed. 313, et passim. And so, in short, as we have said, do all historians, except some evangelicals, to whose position it is essential to overlook the fact. b2 .2 17 14 THE ANGLICAN REFORMATION. doubtless an instrument in the hand of God for stopping the progress of the Reformation.''* Indeed, the only objec- tions that party have to Elizabeth's measures is, that she kept the supremacy to herself instead of leaving it in the hands of the clergy. Still with all her faults, and they are sufficiently numer- ous and aggravated, Elizabeth was a splendid monarch, and we can easily account for the admiration in which her memory is still held in England. To view her to advan- tage, or perhaps even to do her justice, we must forget her sex, overlook her religious opinions, bear in mind the un- settled form of the constitution, and judge her by the max- ims of her own age. That assuredly could be no ordinary personage who could task the consummate sagacity and finished tact of Cecil, fix the volatile passions of Leicester, bend the stubborn spirit of Parker, outmanceuvre the Ma- chiavellian policy of Montalto, and humble the genius, chivalry, and resources of Spain. In courage equal to Semiramis, in accomplishments to Zenobia, in policy and energy to Catherine, she possessed a combination of talents. to which none of them could lay claim. Forget for the moment her creed, overlook her treatment of parliament and the Puritans, place yourself in her own age, and view her merely as a monarch, and even prejudice must acknow- ledge that she was the most magnificent sovereign that ever occupied the English throne. The various steps by which the Church of England was brought to assume its present form, have been, as might well be expected, very keenly canvassed. We shall en- able the reader, by a simple induction of facts, to form his own opinion both of the Church itself, and of the various means by which it was primarily established, and made to assume its present form. The first act of Elizabeth's first parliament restored to the crown the supremacy in matters spiritual which was possessed by Henry VIII. and Edward VI., but which Mary had resigned to the Pope. By this act, " Such jurisdictions, privileges, superiorities and pre-emi- nences, spiritual and ecclesiastical, as by any spiritual or ecclesiastical power or authority hath heretofore been, or may lawfully be exercised or used for the visitation of the ecclesiastical state and persons, and for reformation, order and correction of the same, and of all manner of * British Critic for October 1842, p. 333. See also p. 330—1. 18. THE ANGLICAN REFORMATION. 15 errors, heresies, schisms, abuses, offences, contempts and enormities, shall for ever, by the authority of the present parliament, be united and annexed to the imperial crown of the realm." By a clause in the act of uniformity, it was enacted, " That the Queen's Majesty, by advice of her ecclesiastical commissioners, may ordain and publish such ceremonies or rites as may be most for the advancement of God's glory, and the edifying of the church." So highly did Elizabeth esteem the authority thus conferred upon her, that she told Parker she would never have consented to establish the Protestant religion at all, but for the power with which she was thus invested to change it according to her own will. Nor let it be forgotten that the present sovereign Victoria has, at this moment, the very same extent of power which the act of supremacy conferred upon Elizabeth. In order to enable Elizabeth, and all her successors, to exercise this most exorbitant power, by a clause in the act of supremacy she was empowered to delegate her authority to any persons, being natural born subjects, whether lay or clerical, who, as commissioners from, and for the crown, were empowered to " visit, reform, redress, order, correct and amend all such errors, heresies, schisms, abuses, con- tempts and enormities whatsoever, which, by any manner of spiritual or ecclesiastical power, authority or jurisdiction, can or may lawfully be reformed, ordered, redressed, cor- rected, restrained or amended." " Nothing," as a High-Church historian has well observ- ed, " can be more comprehensive than the terms of this clause. The whole compass of Church discipline seems (and not only seems, but in reality was) transferred upon the crown." * While all parties, except the most decided Erastians, low-churchmen, and some also of the Evangeli- cal body, have united in condemning, in the strongest terms, the spiritual powers thus conferred upon the crown, their indignation has been specially directed against that clause by which the whole ecclesiastical jurisdiction of the Church of England may be exercised by lay commissioners, acting by a warrant under the crown. Had the crown been restricted to employ only ecclesiastics in ecclesiastical causes, the evil would be practically redressed. But as the crown not only possessed, but exercised the power to place this jurisdiction in the hands of laymen, who, in vir- • Collier's Ecclesiastical History, Barham's edition, vi. 224. 19 10 THE ANGLICAN REFORMATION. tue of their commission, were empowered to examine, cen- sure, suspend, and even depose, not only the inferior clergy, but even the prelates and the primates, and did too, in manifold instances, execute their commission, it were strange, indeed, if any man who can distinguish the Church from the world, and things spiritual from things civil, could but deplore and condemn this foul invasion of the privileges of Christ's kingdom. Such was the foundation of the high commission court, and of the star chamber, which in a subsequent age proved so disastrous, not only to the liberties and the lives of the subject, but also to the stability of the altar and the throne. The authority of these courts was so undefined, their powers so despotic, that they could be perpetuated only by the destruction of all liberty, both civil and religious. " Whoever," says a Romanist historian of high name, " will compare the powers given to this tribunal, ^the high commission court,) with those of the inquisition which Philip the Second endeavoured to establish in the Low Countries, will find that the chief difference between the two courts consisted in their names." * And all that a learned and zealous advocate of the Church of England can say in her defence is, that " Dr. Lingard ought to have added, that though such commis- sions were not unknown in the time of Edward VI., the person who first brought into England the model attempted in the Low Countries was Queen Mary ; . . . and that the same system was continued in the reign of Elizabeth, not because it was congenial with the spirit of Protestantism, but because the temper of the times had been trained and hardened in the school of Popery."| As if it were not admitted, even by this apologist himself, that the Church of England had the precedency of Philip in the institution of a court of inquisition under Edward, as if any man but an out-and-out apologist of the Church of England would identify the actions of Elizabeth with the genuine manifes- tations of " the spirit of Protestantism," and as if, besides, the high commission court and the star chamber, as Dr. Cardwell's words would insinuate, had terminated with the reign of Elizabeth, or had been abolished by the Church of England, when he very well knows the horrors these courts * Lingard's History of England, v. 316. t Dr. Cardwell's Documentary Annals of the Church of England, i. 223. 20 THE ANGLICAN REFORMATION. 17 perpetrated in subsequent reigns, and knows, too, tliat it was the rising power of the Puritans that demolished these infernal courts, which an increasing party in the Church of England, who fairly represent her genius, will ere long restore, if the old Puritan spirit do not prevent such a na- tional calamity. Ample as the spiritual and ecclesiastical powers thus conferred upon Elizabeth were, she was not satisfied, until, by a clause in the act of supremacy, all persons holding public ojfiice, civil, juridical, municipal, military or eccle- siastical, were required to take an oath in recognition of the supremacy royal, binding themselves to defend the same, under pain of being deprived of their offices, and of being declared incapable of further employment. This oath, by the 36th canon, continues to be taken by all eccle- siastics down to this day. Thus, by one disastrous stroke, the liberties of the Church of England were cloven down, and laid prostrate in the dust. All ecclesiastical jurisdiction, all spiritual power, were lodged in the crown, without respect to the sex, creed, or character of the party, who, for the time, might happen to wear it. The prelates and pastors of that Church thus became, even in the discharge of their most sacred func- tions, the mere vicars and delegates of the supreme civil magistrate. Not one rite, even the most trivial, can they alter, not one canon, however necessary, can they pass, not one error, however gross, can they reform, not one omission, even the most important, can they supply. The civil magistrate enacts the creed they are bound to profess and inculcate, frames the prayers which they must offer at the throne of God, prescribes in number and form the sa- craments they must administer, arranges the rites and vest- ments they must use, down to the colour, shape, and stuff of a cap or a tunicle, and takes discipline altogether out of their hand. The parish priest has no authority to exclude the most profligate sinner from communion ; the lordliest prelate and primate cannot excommunicate the most aban- doned sinner, or suspend the most immoral ecclesiastic from his functions ; and should either the priest or the prelate attempt to exercise the discipline prescribed by the Lord Jesus in his house, he will speedily be made to under- stand, by the terrors of a prcemicnire, or the experience of a prison, that he is not appointed in the Church of England to administer the laws of Christ, but the statutes of the im- 2* 21 18 THE ANGLICAN REFORMATION. perial parliament, or the injunctions of the crown.* Never was there so autocratical a despotism placed in the hands of a human being, as, by the Constitution of the Church of England, is reposed in the sovereign — never, on earth, was there so fettered and enthralled a community as the southern establishment. The muftis and other ecclesiasti- cal functionaries (so to term them) have an indefinite au- thority by the constitution of Turkey to resist the jurisdic- tion of the Sultan — A general council, it is the prevalent opinion among Romanists, can control the authority of the pope, and in both cases the supreme functionaries are con- sidered spiritual officers ; but in the Church of England, priests, prelates, and primates, have no authority what- ever, ecclesiastics though they be, to control, or even to modify, the spiritual supremacy of a lay and civil magis- trate. So anomalous a society was never witnessed, if society it can be called, which has not one single element of an organized community, — which consists of a mere conge- ries of individual atoms without laws enacted by themselves, without officers appointed by themselves, or powers lodged in themselves, which has no self-existing attributes, no self- regulating agency, which, in one word, has not one single element, even the most essential of a corporate body. Were we disposed to push our arguments, as far as we are warranted, we might deny that the Church of England is a Church at all. For let it be observed that, as from the nature of the case, spiritual power cannot be lodged in lay or civil hands, any more than authority to administer the * It is only one or two years ago that a country clergyman wrote the editor of the Christian Observer for advice under the follow- ing circumstances. A married gentleman in his parish lived in a state of open adultery with the wife of another man. A child was the fruit of this unhallowed union. The guilty, but shameless mother, actuated by feelings which we are glad we cannot analyze, came to the minister, insisting upon being "churched;" that is, that a particular office, appointed for the purpose, should be offer- ed up next Sabbath, returning thanks to the God of all holiness for the safe delivery of this infant, born in double adultery. We know not what was the issue of the case, but our brethren of the Synod of Ulster, in one of their late admirable works in favour of presbytery (Presbyterianism Defended, pp. 183-4. 203-4,) men- tion an instance of a minister who was kept for years in prison for having refused the strumpet of a gentleman resident in his parish admission to the Lord's Supper. The late case of the dean of York shows the jurisdiction, or rather total want of jurisdic- tion, which the prelate possesses over the clergy. 22 THE ANGLICAN REFORMATION. 19 sacraments, the Lord's Supper, as well as baptism, and to confer orders, can be possessed by a layman or a woman ; and as all priestly powers, by the constitution of the Church of England, are placed in the sovereign — the prelates be- ing his mere delegates, (and that, whether as in the reign of Henry VIII., and of Edward VI., they are obliged to take out a commission to empower them to perform their func- tions, or submit, as they all must now do, to the 36th can- on;) 'and as, moreover, every society must possess some species of organization, suited to its peculiar character, which the Church of England, as a Church, does not pos- sess, it raises a serious question, whether that can be ac- counted a Church, if we are to take our ideas of a Church from the word of God. We certainly have no intention whatsoever to maintain, as so many of them do regarding us, that the individuals who compose that Church are cast out to the " uncovenanted mercies of God ;" for we rejoice to know that the grace of God is not restrained by any external impediments ; and we rejoice further to know, that there are many of God's chosen ones in communion with that Church, as we doubt not was also the case even in the Church of Rome, during the middle ages ; but as a Church, or scripturally constituted society, we dare not but have considerable difficulty in recognizing it.* * When Henry VIII. was about to appoint a commission to ex- amine the state of the religious houses, he, with one stroke of his pen, suspended all the prelates in England from the exercise of their jurisdiction. He afterwards, at the humble petition of each prelate separately presented, was graciously pleased to restore him to his functions by a commission, in which it was distinctly specified that he was to regard himself as the mere vicar of the crown. The terms of these commissions are sufficiently startling to any man who has not sounded the lowest depths of Erastian- ism. We may give a condensed summary of one clause of these singular instruments: "Since all authority, civil and ecclesiasti- cal, flows from the crown, and since Cromwell," (a mere layman, but made vicar-general in spiritualihiis over all the clergy) "to whom (and not to the prelates) the ecclesiastical part has been committed," {vices nostras as the vicar of the crown) "is so occu- pied, that he cannot fully exercise it, we commit to you (each in- dividual prelate) the license of ordaining, granting institution and collation,- and, in short, of performing all other ecclesiastical acts ; and we allow you to hold this authority during our pleasure, as you must answer to God and to us !" Similar commissions were granted by Edward VI. to his prelates. See the originals in Collier (fol.) ii. rec. Nos. 31, 41 ; or Barham's ed. ix. pp. 123, 157; Burnet, i. rec. b. iii. No. 14; and ii. No. 2; or London 8vo. ed. 1839; iv. pp. 104,249. 23 20 THE ANGLTPAN REFORIVrATION-, The Erastian thraldom to which the Church of England has been reduced, cannot but be galling to all her rightly- constituted clergy, and we so deeply sympathize with them, that we put the most favourable construction upon all their apologies for themselves. We cannot, however, lend the same indulgence to their attempts to prove that theirs is the best possible constitution, any more than we could listen with any patience to a West Indian slave, who should shake his fetters in our face as an evidence of the superior advan- tages of slavery. Even this, however, we might pass with a sigh for the degradation to which slavery reduces its vic- tims, but we cannot extend the same tolerance to their libels upon other Churches for having had the manliness of spirit to assert their proper liberty, and the regard to the honour of Jesus to vindicate his sovereign exclusive supremacy in his own Church. And yet a member of the Church of England can never think of defending his own Church, but he must at the same time attack the Churches of others, and especially the Church of Scotland.* Just notice the self- complacent absurdity of the following passage iTrom the last page of the work noticed in the preceding note, by the pre- sent bishop of Sodor and Man : " Compare," says Dr. Short, addressing men who are too ignorant to be capable of insti- tuting a comparison, or too prejudiced to be able to pass an impartial judgment, " compare what took place in Scotland with what took place in England, at the period of the Refor- mation ;" and after showing some of those things which did take place in England, and stating that "the admirer of our Episcopal Church — our apostolic establishment" must thank the timid, if not the time-serving and Erastian Cranmer, that the Church of England was reformed precisely as she was, and that it did not happen there as it did happen among us — we have Dr. Short's word for it — " that the force of the multitude ... in Scotland (had) thrown down what the Episcopalians will consider as almost the Church itself." And who, pray, composed that " multitude" of which Dr. Short speaks so very contemptuously ? The Christian people of Scotland, who through " the unction of the Holy One," had, by an ordination higher than the Church of England can confer, been made a " royal priesthood ;" * See some specimens of this line of defence and attack, which would be amusing enough from their ludicrousness, if they were not pitiable from the perversity of judgment they display, in Dr. Short's Sketch of the History of the Church of England, 104, 242 -3, 198, and elsewhere. 24 THE ANGLICAN REFORMATION. 21 and who, both by their position in the Church, and by their qualification, were thus entitled and bound by more author- itative " injunctions" than ever emanated from prince or prelate, to " try the spirits," and not to accept of any man to be minister over them, unless, as his credentials, he brought with him, not " letters of orders," or an excerpt from a pretended apostolical genealogy, but the gifts, graces, and gospel of the living God. And, pray, what horrible acts did this same " multitude" commit, which should be so enormous as to lead " an Episcopalian to consider that they had almost thrown down the Church itself?" Why, they just followed where their ministers led them — no great crime, one should suppose, in the eyes of a prelate ; and also, in conformity with the prophetic enunciation of their God-commissioned apostle, they fancied, that the " best way to prevent the rooks from returning was to pull down their nests," a proceeding, the prophetic sagacity of which has been demonstrated by the history of the Church of England, in whose dark cloisters rooks have continued to roost ever since the Reformation, to which as their safe retreats they betake themselves whenever the moral efful- gence of the truth becomes painful to their distempered optics, and from which, as at present, they come forth in darkening clouds whenever the fields seem ripe for their pillage. But let us return to the history of the Anglican Reformation. When Elizabeth ascended the throne. Popery, as restored by Mary, was the established religion. Those Protestants who had, in the words of Fuller, "contrived to weather out the storm" of Mary's persecutions at home in England, depending upon the protestantism of the daughter of Anne Boleyn, the early patroness of the Reformation, now ven- tured to celebrate public worship according to the liturgy of Edward VI. This was done with still more zeal by the exiles who had fled to the continent to avoid the persecu- tion of Mary, and had now returned in the hope of enjoy- ing liberty of conscience in their native land. Elizabeth, however, had hitherto done nothing to indicate that she was favourable to the reformed faith, but much to the contrary. She had been crowned according to the forms of the popish pontifical, of which a high mass was an essential part. The exiles, however, presuming at least upon a toleration, began to celebrate public worship according to the reformed ritual, and to preach to the people the unsearchable riches of Christ. Elizabeth, when apprized of this proceeding, C 25 22 THE ANGLICAN REFORMATION. issued a proclamation, forbidding all preaching, and the use of Edward's liturgy, and commanding that in public wor- ship the missal in Latin should be employed, except the litany, the Lord's prayer, and the creed, which were tole- rated in English. The only instruction to be given to the people consisted of the " gospel and the epistles of the day," with the ten commandments, which were allowed to be read in the English tongue. Religion, throughout this year, (1558) continued precisely as it had been in the reign of Mary, and was celebrated by precisely the same priests, with the addition of so many of the exiles as had returned, and the few Protestants who had remained at home.* Elizabeth, however, was aware that some alteration in religion must be made. Accordingly, about the period at which she summoned her first parliament, she appointed certain divines, under the presidency of Secretary Sir Thomas Smith, to prepare a liturgy which might be laid before the legislature. These divines were instructed to compare Edward's two liturgies with the popish offices, and to frame such a form of prayer as might suit the circum- stances of the times. They were, however, to give a pre- ference to Edward's first liturgy, which retained many popish dogmas and usages, in all matters to be very wary of innovations, and especially, to leave all matters in dis- cussion between the Protestants and the Papists so unde- fined, and expressed in such general terms as not to of- fend the latter. Elizabeth's great desire in this, and, indeed, in all her measures,, was to comprehend the Papists in any form of religion which might be estab- lished. She never seems to have entertained any desire to conciliate or concede any thing to her Protestant sub- jects. The divines having finished their work, brought the draft of a liturgy to Cecil, in order to its- being submitted to her majesty. Before presenting it to parliament Eliza- beth made various important alterations on it, all for the express purpose of reducing it to a nearer conformity to the popish liturgies, and thus conciliating the Papists. It were altogether beyond our present limits to give a minute enumeration of the various alterations introduced by Elizabeth into the draft presented to her by the divines, or to show in what, and how many particulars, her prayer- * Strype's Annals, i. 59, 74, 77 ; Burnet ii. 585 ; Collier vi. 200. 20 THE ANGLICAN REFORMATION. 23 book, which (with a few verbal alterations since introduced) is the liturgy at present in use in the Church of England, is still more popish than even that which was in use at the death of Edward. A few^ however, must be men- tioned.* In the litany of Edward's second liturgy there- was a prayer in the following terms : — " From the tyranny of the Bishop of Rome, and all his detestable enormites, good Lord deliver us." This was cancelled in the liturgy of Eliza- beth, — we can be at no loss to divine for what reason. In the communion office of the former, when the§minister delivered the bread to the communicant, he said, " Take, and eat this, in remembrance that Christ died for thee, and feed on him in thine heart by faith, with thanksgiving;" and when he delivered the cup, he said, " Drink this in remembrance that Christ's blood was shed for thee, and be thankful," — clearly implying that it was merely an eucha- ristict commemoration, rendered efficacious only through faith. In the communion office of the latter, the priest, in handing the bread, said to the communicant, " The body of our Lord Jesus Christ, whicji was given for thee, pre- serve thy body and soul unto everlasting life. Take and eat this," &c. And when delivering the cup, " The blood of our Lord Jesus Christ, which was shed for thee, pre- serve thy body and soul unto everlasting life. Drink this," &c. — words that were expressly intended to imply the real presence, and an opics operation, efficacy, without any regard whatever to the faith or spiritual condition of the communicant. In order to prevent the idea that when kneeling was retained as the required posture at the com- munion, it was intended to imply that Christ was bodily present, or that any adoration was designed to be given to the elements, a rubric was added to the office in Edward's second prayer-book, which declared that the elements re- * Those who desire fuller information, we recommend to study Dr. Cardwell's History of Conferences on the Book of Common Prayer; the two Liturgies of Edward VI. compared, by the same author; Dr. Short's Sketch of the History of the Church of Eng- land, 537—549 ; Collier's History, vi. 248—250 ; and Recor*, No. 77; Strype's Annals, i. 98—123: see also Baillie's Parallel of the Liturgy with the Mass Book, the Breviary, and other Romish Rit- uals, 4to., 1641; Wheatley's Rationale of the Book of Common Prayer, and the other Ritualists ; Palmer's Origines Liturgical. Burnet, Neale, and the other historiahs, all take up the subject, but very imperfectly. 27 24 THE ANGLICAN REFORMATION. mained unchanged, and that no adoration was given them. This rubric was omitted in Elizabeth's prayer-book, and the communicant was left to believe and to adore as he had been accustomed to do. The divines who had drawn up Elizabeth's liturgy left it to the choice of the communicant himself to receive the communion kneeling or standing; Elizabeth made it imperative upon all to receive it kneeling. These divines, besides, had disapproved of any distinction being made between the vestments worn by the ministers while celebrating the eucharist, and those worn at other parts of 4^he service ; Elizabeth, however, made it impera- tive on the officiating priest to administer the sacrament in the old popish vestments, as was the case in Edward's first liturgy, but had been altered in the second ; and in order that the benighted Papists might, by act of parliament, and of the supremacy royal, have every encouragement to con- tinue in their idolatry, it was ordered that the bread should be changed into the ivafer formerly used at private masses. Not satisfied with the popish innovations she had already made, and seemingly apprehensive that if she went at once so far as she felt inclined in her retrogression towards Rome, she might find sonie difficulty in carrying the pre- lates and the parliament along with her, Elizabeth intro- duced into the act of uniformity (to which we shall allude immediately) a clause by which she was empowered " to ordain and publish such further rites and ceremonies as should be most for the reverence of Christ's holy myste- ries and sacraments ;" words of ominous import ; and, as we have already stated, she told Parker that if it had not been for the power thus conferred upon her, " she would not have agreed to divers orders of the book." * The liturgy having been thus prepared was introduced into parliament, in a bill for " Uniformity of prayer, and administration of sacraments," and passed through the Commons, seemingly without opposition, in the short space of three days. It met with some opposition in the upper house from a few of the popish prelates and peers, but was carried, without one word being altered, by a most trium- phant majority ; and having received the royal assent, be- came a law. * Peirce's Vindic. of Dis. p. 47. Strype, Burnet, Collier, &c., fancy that some of these alterations were introduced by parlia- ment, but Dr. Cardwell has shov/n that they were the work of Eliza- beth ; see Cardwell's History of Conf. pp. 21, 22. 28 THE ANGLICAN REFORMATION. 25 The population of England at this time consisted of two great parties, Puritans and Papists, with of course some neutrals, who were prepared to join either party accord- ing as their interests might seem to dictate. These great parties differed, as in every thing else, so also in their esti- mation of the prayer-book. We now proceed to consider the opinions and the conduct of each of these parties in regard to the newly imposed liturgy. The intrinsic character of the Anglican liturgy may be very safely inferred from the sources whence it was drawn, and the estimation in which it was held by Papists. In re- gard to the former, it is known to all in any measure con- versant with the subject, that the book of common prayer was taken from the Romish service-book. " In our public services," says the present bishop of Sodor and Man, " the greater part of the book of common prayer is taken from the Roman ritual." Again, — " In giving an account of the common prayer-book, it will be more correct to describe it as a work compiled from the services of the Church of Rome, or rather as a translation than as an original com- position." Again, speaking of Edward's first prayer-book, of which, indeed, he spoke in both the preceding instances, he says, " almost the whole of it was taken from diflerent Roman Catholic services, particularly those after the use of Salisbury, which were, then generally adopted in the south of England, and the principle on which the compilers proceeded in the work, was to alter as little as possible what had been familiar to the people. Thus the litany is nearly the same as in the Salisbury hours." Speaking of the Anglican ordination office, he says, " its several parts are taken from that in use in the Church of Rome," with few exceptions, which he mentions. In a note, he states that those parts of the liturgy which were not taken from the service books of the Church of Rome, were drawn from a prayer-book compiled about this time by Hserman, the popish bishop of Cologne.* Edward's second prayer-book was a revised edition of the first, omitting some of the grosser abominations of Popery which the first contained. The present prayer-book of the Church of England stands about half-way between the first and second of Edward, and was, as we have seen above, taken almost verbatim from the popish service book. Such, theti, is the parentage of " our apostolical prayer-book — our incomparable liturgy * Sketch of the History, &c., 201, 537, 540, 541. c2 3 29 28 THB ANGLICAN REFORMATION. — our inestimable service book," of which even evangeli- cal members of the Church of England cannot speak in terms sufficiently expressive of their rapturous admira- tion. Bearing all this in mind, we shall cease to feel any sur- prise at the fact mentioned by all historians of the period, that so well satisfied were the Papists with the Reformed (so termed) services, and so little difference did they dis- cover between the modern and the ancient ritual, that for the first ten years of Elizabeth's reign they continued, " without doubt or scruple," as Heylin says, to attend pub- lic worship in the Church of England. Indeed, as all acknowledge, who know any thing of the subject, if the court of Rome had not altered its policy towards England, excommunicated Elizabeth, and forbidden her subjects to attend the Established Church, the Papists would have remained conscientiously convinced, that in worshipping in the Anglican establishment, they were still attending upon the Romish services ; so imperceptible to their well-prac- tised senses was the difference between the two, and so well did the compilers of the prayer-book or the revisers of their work accomplish the task prescribed to them by the queen, viz, to frame a liturgy which should not oflend the Papists.* Nay, but what is more, when a copy of the prayer-book had been sent to the Pope, so Wjsll was he satisfied with it, that he offered, through his nuncio Parpalia, to ratify it for England, if the queen would only own the supremacy of the see of Rome.f Such was the estimation in which the Pope and his followers held the prayer-book, which Angli- cans now can never mention without exhausting all the superlatives in the vocabulary of commendation to express their most unbounded admiration of " our inimitable, inesti- mable, incomparable, apostolic, (?) and all but inspired lit- urgy." Nothing strikes so painfully upon the ear as to * Sir George Paule relates in his panegyric on Whitgift, that an Italian Papist, lately arrived in England, on seeing that ambitious primate in the cathedral of Canterbury one Sabbath, "attended upon by an hundred of his own servants at least, in livery, where- of there were forty gentlemen in chains of gold; also by the dean, prebendaries, and preachers, in their surplices and scarlet hoods, and heard the solemn music, with the voices and organs, cornets and sackbuts, he was overtaken with admiration, and told an Eng- lish gentleman, that unless it were in the Pope's chapel, he never saw a more solemn sight, or heard a more heavenly sound." — Wordsworth's Eccl. Biog., iv. 388—9. t Strype's An. i. 340. Burnet, ii. 645. Collier, vi. 308—9. 30 THE ANGLICAN REFORMATION. 57 hear a man of evangelical sentiments utter such hyperboles in laudation of a popish compilation, which even antichrist offered to sanction. In attempting to account for so start- ling a phenomenon, we have heard men less charitable than ourselves surmise, that the only principle on which it can be accounted for is, that the less intrinsic merit any object possesses, the more loudly must it be praised, to secure for it popular acceptance. For our own parts we must say we rank the matter under the category de gusti- bus, &c., and say there is no disputing about taste. And if members of the Church of England were satisfied with enjoying it themselves, without thrusting it upon other peo- ple, and if moreover they did not, as some of them do, place it upon a level with the Bible, we should for our own part be as little disposed to deny them its use, as we cer- tainly are to envy them its possession. The commendations bestowed by Papists upon the An- glican prayer-book, might of itself lead us to infer that it did not satisfy the Reformers ; and the conclusion thus ar- rived at is as much in accordance with historic facts as it is the result of logical accuracy. The continental Reformers to a man expressed both contempt and indignation towards the Anglican liturgy. Calvin* declared, that he found in it many {tolerabiles ineptias,) i. e. " tolerable fooleries ;" that is, tolerable for the moment, as children are allowed, (to use quaint old Fuller's illustration) to " play with rattles to get them to part with knives." Knox+ declared, that it contained " diabolical inventions, viz. crossing in baptism, kneeling at the Lord's table, mumbling or singing of the liturgy," &c., and " that the whole order of (the) book ap- peared rather to be devised for upholding of massing priests, than for any good instruction which the simple people can thereof receive." Beza,:j: writing to Bullinger about the state of England and the English Church, says, " 1 clearly perceive that Popery has not been ejected from that king- dom, but has been only transferred from the Pope to the queen ; and the only aim of parties in power there is to bring back matters to the state in which they formerly stood. I at one time thought that the only subject of con- tention (between the Puritans and the Conformists) was * Epist. p. 28, t. ix. ed. 1667. f Calderwood's History, (Wodrow ed.,) i. 431. See the whole letter, pp. 425 — 434. \ Strype's An. ii. Rec. No. 29. The whole letter deserv€S a care, ful perusal. 31 28 THE ANGLICAN REFORMATION. about caps and external vestments ; but I now, to my in- expressible sorrow, understand that it is about very dilfer- ent matters indeed," even the most vital and fundamental elements of the Christian Church, as the sequel of the letter shows.* Beza concludes by saying, " such is the state of the Anglican Church, exceedingly miserable, and indeed, as it appears to me, intolerable." We might quote similar sentiments from other continental divines, such as BuUinger and Gualter, and may perhaps do so ere we close. But since the opinions of the Anglican Reformers themselves will be, in the circumstances, of more importance, and since we are very much hampered for want of space, we come at once to the recorded judgment which these great and good men passed upon the prayer-book and the Church of England. The opinions of Grindal, successively bishop of London and archbishop of York and Canterbury ; of Sandys, suc- cessively bishop of Worcester and London, and archbishop of York; of Parkhurst of Norwich, Pilkington of Durham, Jewell of Salisbury, and others, we need not refer to, as every one knows that they expressed themselves as strong- ly against the state of the Anglican Church as Sampson, Fox, Coverdale, or Humphreys. The only prelates of the first set appointed by Elizabeth who are claimed by Angli- cans themselves, as having been in favour of the reformed condition of the Church of England, are Archbishop Parker, Cox of Ely, and Home of Winchester, (as for Cheney of Gloucester and Bristol, we give him up an avowed Papist,) and if we show that these were dissatisfied with the condi- tion of the Church of England, even her apologists must acknowledge that all Elizabeth's first prelates desired that that Church should be further reformed. Parker was one of the compilers of the prayer-book, and we have already seen how much the first draft excelled the present liturgy. Even after it had been enjoined, both by parliament and the queen, that the communion should be received kneeling, Parker administered it in his own cathe- dral to the communicants standing."]* At the very time when he was persecuting the Puritans for nonconformity, (1575,) he wrote Cecil, "Doth your lordship think that I * The vicar of Leeds not only admits, but contends that Beza was correct in statin;? that the contention entered into the vital elements of Christianity. See Di'. Hook's Sermon, a Call to Union, &c., 2d ed., 74, 75. f McCrie's Life of Kaox, Glh ed., p. 64, note. 32 THE ANGLICAN REFORMATION. 29 care either for caps, tippets, surplices, or wafer bread or any such 1"* And Strype says expressly, that this " press- ing conformity to the queen's laws and injunctions, pro- ceeded not out of fondness to the ceremonies themselves," which he would willingly see altered, " but for the laws establishing them he esteemed them."f " It may fairly be presumed," says Bishop Short, " that Parker himself entertained some doubts concerning the points which were afterwards disputed between the Puritans and the High- Church party ; for in the questions prepared to be sub- mitted to convocation in 1563, probably under his own direction, and certainly examined by himself," for his an- notations stand yet upon the margin of the first scroll, *' there are several which manifestly imply that such a dif- ference of opinion might prevail. "J The questions here alluded to by Bishop Short embrace most of those matters which were at first disputed between the Puritans and con- formists. In particular, " It was proposed that all vest- ments, caps, and surplices, should be taken away ; that none but ministers should baptize ; that the table for the sacrament should not stand altar- wise ; that organs and curious singing should be removed ; that godfathers and godmothers should not answer in the child's name ;" and several other matters, which were then loudly complained of, but which remain in the Church of England till this day.§ It was only after he had been scolded into irritation by the queen, after his morose and sullen disposition and despotic temper had been chafed and inflamed by the re- sistance of the Puritans, and he felt or fancied that his character and the honour of his primacy were in jeopardy, that Parker committed himself to that course of persecution which has " damned his name to everlasting infamy." Had he even the inquisitor's plea of conscience, however unenlightened, to urge in his own defence, some apology, how inadequate soever, might be made for him. But Parker was a persecutor only from passion, or at best from policy. II Parker himself then was inclined to a further re- formation of the Church of England. * Strype's Parker, ii. 424. f Ibid. p. 528. ^ Sketch, &c,, p. 250. § Burnet, iii. 457, 458. Strype's Parker, i. 386. Rec. No. 39. II Bishop Short candidly acknowledges, that " when Parker and the other bishops had begun to execute the laws against noncon- formists, they must have been more than men," or less, " if they could divest their own minds of that personality which every one 3* 33 30 THE ANGLICAN REFORMATION. As to Cox again: in a letter to Bullinger, in 1551, we find him writing thus : — " I think all things in the Church ought to be pure and simple, removed at the greatest dis- tance from the pomp and elements of the world. But in this our Church what can I do in so low a station ?" (he was then, if we rightly remember, only archdeacon of Ely :) *' I can only endeavour to persuade our bishops to be of the same mind with myself. This 1 wish truly, and I commit to God the care and conduct of his own work."* In the following year we find him complaining bitterly of the op- position of the courtiers to the introduction of ecclesiastical discipline, and predicting that if it were not adopted, " the kingdom of God would be taken away from them."f After his return from exile, he joined with Grindal, (whose scru- ples in accepting a bishopric were hushed only by all the counsels and exhortations of Peter Martyr, Bullinger, and Gualter)j and the other bishops elect in employing the most strenuous efforts to effect a more thorough reformation in the Church of England, before they should accept of dio- ceses in it. When they found that they could not succeed, they seriously deliberated whether they could accept of pre- ferments in so popish a Church. At last they were in- duced to yield to the counsels of Bullinger and Gualter, and other continental divines whom they consulted, because the rites imposed were not in themselves necessarily sinful; because they anticipated that when elevated to the mitre, they should have power to effect the reformation they de- sired, and because, moreover, by occupying the sees they might exclude Lutherans and Papists, who would not only not reform, but would bring back the Church still further towards Rome.§ Even Cox, then, desired further reforma- tion in the Church of England, and was so dissatisfied with its condition, that notwithstanding of the gold and power it would bestow, (and both of them he loved dearly) he scru- pled to accept a bishopric within its pale. When we bear in mind his conduct at Frankfort, and his subsequent career in England, we may safely conclude that the Church that was too popish for Cox had certainly but few pretensions to the name either of Reformed or Protestant. must feel when engaged in a controversy in which the question really is, whether he shall be able to succeed in carrying his plans into execution." Sketch, &c., p. 251. * Burnet, iii. 303—4. f Strype's Mem. Ref. ii. 366. i Strype's Grindal, 41 — 44, Ap. No. 11. § Strype's An. ii. 263. Strype's Grindal, 41— -49, 438. THE ANGLICAN REFORMATION. 31 And finally, as to Home, he not only had scruples at first, like the rest, as to accepting a bishopric, but when he found that the reformation he anticipated he should be able to effect after his elevation could not be accomplished, he deliberated with himself, and consulted with the continental divines, whether it did not become his duty to resign his preferments. In conjunction with Grindal, he wrote for advice to Gualter, asking, whether, under the circumstances, he thought they could with a safe conscience, continue in their sees. Gualter induced Bullinger, whose influence was greater, to answer the question submitted to him. Bullinger accordingly replied, that if, upon a conscientious conviction, it should appear that, upon the whole, and all things considered, it were better to remain, then it became their duty to occupy their places, but if the reverse, then it was as clearly their duty to renounce them. He cautions them, however, against imagining, that because he gives this counsel, he therefore, in any manner, approved of the conduct of those who were for retaining " Papistical dregs." On the contrary, he urges, with the greatest warmth, that the queen and the rulers of the nation should be importuned to proceed further with the Reformation, and that, among other reasons, lest the Church of England should remain " polluted with the Popish dregs and otfscourings, or afford any ground of complaint to the neighbour Churches of Scotland and France." Further information on this sub- ject will be found in the note below.* * Since attempts have been, and are still made to represent the divines of Zurich as having been satisfied with the length to which reformation was carried in the Church of England, it is ne- cessary to show that the very reverse is the truth. Those who have access to the work, and can read the language, we would re- commend to peruse in full the letters sent by Grindal and Home to Bullinger and Gualter, and the answers returned by these di- vines, as they appear in Burnet's Records, B. vi. Nos. 75, 76, 82, 83, 87. Those who cannot read the original, may form some idea of their contents from the translated Summary, iii. pp. 462 — 476. Grindal, whose scruples were never removed, and who therefore, wrote frequently and anxiously to foreign divines to obtain their sanction to the course he was pursuing, had, in conjunction with Home, written to Bullinger and Gualter, requesting further coun- sel regarding the propriety of their remaining in the Church of England. Perceiving, most probably, the wounded state of the consciences of their brethren in the Lord, Bullinger and Gualter wrote a soothing reply, saying as much as they conscientiously could in favour of remaining in their cures. When the Anglican 35 32 THE ANGLICAN RKFORMATION. Such, then, was the judgment deliberately formed and often repeated, even of those Anghcan High-Church pre- lates, regarding the constitution and usages of the Church of England. We should much deepen the impression we prelates received this answer, they at once saw that the judgment of those eminent foreign divines would go far to stop the censures which the Puritans pronounced against their conforming brethren ; and although the letter was strictly private, they published it. As soon as Bullinger and Gualter were apprised of this act, they wrote a letter to the Earl of Bedford, one of the leaders of the Puritan party, complaining of the breach of confidence of which Grindal and Home had been guilty, and explaining the circum- stances in which their letter had been written, deploring that it had been made the occasion of further persecution against their dear brethren in Christ (the Puritans,) and urging upon the good Earl to proceed strenuously in purifying the Church of England of the dregs of Popery, which, to their bitter grief, they found were still retained within her. When Home and Grindal learned the feelings of their continental correspondents, they sent them a most submissive and penitential apology. In reply, Bullinger and Gualter mentioned several of those errors still existing in the Church of England, which they urged all her prelates to reform ; such as subscriptions to new articles of faith and discipline, theat- rical singing in churches, accompanied by the " crash of organs," baptism by women, the interrogations of sponsors, the cross, and other superstitious ceremonies in baptism, kneeling at the com- munion, and the use of wafer bread (which Strype informs us was made like the " singing cakes" formerly used in private masses, Life of Parker, ii. 32 — 5,) the venal dispensations for pluralites, and for eating flesh meat in Lent, and on "fish days," (which dis- pensations were sold in the archbishop's court,) the impediments thrown in the way of the marriage of the clergy, the prohibition to testify against, to oppose or refuse conformity to those abuses, the restricting all ecclesiastical power to the prelates; and con- cluded by imploring them, "in the bowels of Jesus Christ," to purge the temple of God from such Popish abominations. In reply to this faithful appeal, poor Grindal and Home write a very penitent and submissive letter, which we cannot read over at this day without the most painful emotion at the condition to which these men of God were reduced between their desire to serve God in the gospel of his Son, and their scruples of conscience against the antichristian impositions to which they were subjected. The drift of their letter was to show that they had no power to reform the evils complained of, (and which they condemn and deplore as much as their correspondents,) and that either they must remain as they are, or abandon their benefices, and see them filled by Papists, who would destroy the flock of Christ. In conclusion, they promise — but we must give their promise in a literal transla- tion — " We shall do the utmost that in us lies, as already we have done, in the last sessions of parliament and of convocation, and that, even although our future exertions should be as fruitless as THE ANGLICAN REFORMATION. 33 desire to produce upon our readers, had we space also to give the sentiments of the more evangelical prelates ; of Parkhurst, for example, who, in a letter to Gualter in 1573, fervently exclaims, — " Oh, would to God, would to God, that now at last the people of England would in good earn- est propound to themselves to follow the Church of Zurich as the most perfect pattern ;" * or of his scholar and fellow- prelate Jewell, who calls the habits enjoined upon the min- isters of the Church of England, " theatrical vestments — ridiculous trifles and relics of the Amorites," and satirizes those who submitted to wear them as men " without mind, sound doctrine or morals, by which to secure the approba- tion of the people, and who, therefore, wished to gain their plaudits by wearing a comical stage-dress. "f But it is unnecessary. The following passage from a High-Church writer of the present day concedes all we desire to estab- lish. After having condemned the Erastianism of Cran- mer, and the want of what he terms " catholic" feeling and the past, that all the errors and abuses which yet remain in the Church of England shall be corrected, expurgated and removed, according to the rule and standard of the word of God," In a preceding part of their letter they had said, that " although they might not be able to effect all they desired, they should not yet cease their exertions until they had thrust down into hell, whence they had arisen," certain abuses which they mention. And are these, then, the men who are to be regarded as approving of the extent to which reformation had been carried in the Church of England 1 We have given the sentiments of the divines »f Zurich at the greater length, because some of their letters are, till this day, per- verted, as they were at the time when* they were written. Had this been done only by Collier, Heylin, and their school, we should not take any notice of it in our present sadly limited space. But when such writers as Strype, Cardwell, and Short, lend their names to palm such impositions upon the public mind, it is ne- cessary at once to show what was the real state of the case. Dr. McCrie (Life of Knox, note R.) has charged the Anglican prelates with having given "partial representations" to the foreign divines, for the purpose of obtaining their sanction to the state of maUers in England: and any man of competent knowledge of the subject, who reads over their letters, must be painfully aware, that, although they may not have designed it, yet, as was so very natural in their circumstances, they did write in a manner which could not but lead their correspondents into the grossest mis- takes. * Strype's An. ii. 286—342. f See many such passages in Dr. McCrie's note last referred to, and the letters in Burnet's Records. D 37 34 THE ANGLICAN REFORMATION. spirit in his coadjulors, and having denounced Hooper as " an obstinate Puritan — a mere dogged Genevan preacher," (the most opprobrious epithets the writer can bestow,) and Coverdale as a " thorough Puritan and Genevan, who offi- ciated at the consecration of Archbishop Parker in his black gown^'' (in italics^ to indicate the sacrilegious profanation of the act — we wonder whether it invalidated his share, or the whole of the proceeding,) the writer proceeds thus : — " The immediate successors, however, of the Reformers, as often happens in such cases, went further than their predecessors did, and were more deeply imbued with the feelings of the day. The Episcopate, in the first part of Queen Elizabeth's reign, were successors of Hooper and Coverdale, almost more than they were of Cranmer and Ridley : indeed, it was only her strong Tudor arm that kept them within decent bounds," (that is, that kept them from assimilating the Church of England to the other Re- formed Churches.) " The greater part of them positively objected to the surplice — including Sandys, Grindal, Pil- kington, Jewell, Home, Parkhurst, Bentham, and all the leading men who were for simplifying our Church ceremo- nial in that and other respects, according to the Genevan, (that is, Presbyterian) model ; Archbishop Parker almost standing alone with the queen in her determination to up- hold the former." (And we have already seen that he was about as little enamoured of them as his coadjutors.) After having referred to some of Jewell's letters to the foreign divines written against the Anglican ceremonies, the writer maikes an observation which ought to be ever present to the minds of those who read the censures of Jewell and his cotemporaries. " It was no Roman Catholic ritual, we repeat, of which he thus expressed himself, but our own doubly reformed prayer-book — the divine service as nmv 'performed.^'' * Who now are the lineal descendants and proper representatives of the Anglican Reformers ? — the Puritans who desired further reformation, or those who so loudly praise our " Catholic Church, our apostolic es- tablishment," and vigorously resist every attempt to amend the most glaring corruptions in the Church of England ? We wish the evangelical party would ponder the answer that question must receive ; — -^ve say, the evangelical party, for we are aware that high churchmen, if they moved at all, would move in the direction of Rome. * British Critic for October 1842, pp. 330, 331. 38 THE ANGLICAN REFORMATION. 85 Having thus shown the opinions of the prelates regarding the constitution and ceremonies of the Church of England, let us now show the opinions of the inferior clergy : And here one fact may stand for all. In the year 1562, a peti- tion was presented to the lower house of convocation, sign- ed by thirty-two members, most of them exiles, and the best men in the kingdom, praying for the following altera- tions in the service of the Church of England : 1 . That organs might be disused, responses in the " reading psalms" discontinued, and the people allowed to sing the psalms in metre, as was the custom on the continent, and had also been practised by the English exiles, not only when there, but after they had returned to their native land, and as was also the case among the Puritans when they non-conform- ed to (for they never seceded or dissented from) the Church of England, of which they could never be said to have been bona fide members. 2. That none but ministers should be allowed to baptize, and that the sign of the cross should be abolished. 3. That the imposition of kneeling at the communion should be left to the discretion of each bishop in his own diocese ; and one reason assigned for this part of the petition was, that this posture was abused to idolatry by the ignorant and superstitious populace. 4, That copes and surplices should be disused, and the ministers made to wear some comely and decent garment, (such as the Geneva gown, which all the early Puritans wore.) 5. That, as they expressed it themselves, " The ministers of the word and sacraments be not compelled to wear such gowns and caps as the enemies of Christ's gospel have chosen to be the special array of their priesthood." 6. That certain words in Article 33, be mitigated, which have since been omitted altogether. 7. That saints' days might be abolish- ed, or kept only for public worship, (and not, as was then the case, for feasting, jollity, superstition, and sin,) after which ordinary labour might be carried on. This petition was eventually withdrawn, and another very much to the same purpose substituted for it. This second petition prayed for the following alterations : — 1 . That saints' days be abolished, but all Sundays, and the principal feasts of Christ be kept holy. 2. That the liturgy be read audibly, and not mumbled over inaudibly, as had been done by the massing priests. 3. That the sign of the cross in baptism be abolished as tending to superstition. 4. That kneeling at the communion be left to the discre- tion of the ordinary. 5. That ministers may use only a 39 36 THE ANGLICAN REFORMATION. surplice, or other decent garment in public worship, and the administration of the sacraments. 6. That organs be removed from churches. After a protracted and vigorous debate, these articles were put to the vote, when forty-three, most of them exiles, voted that the petition be granted, and only thirty-live against it ; thus leaving a clear majority of eight in favour of a further reformation. When, however, proxies were called for, only fifteen appeared for, while twenty-four appeared against the petition, being, on the whole, fifty- eight for, and fifty-nine against, leaving a majority of one for rejecting the prayer of the petition.* There is one point mentioned in the minutes of convoca- tion, an extract from which is given, both by Burnet and Cardwell, which must be kept in view, to enable us to ar- rive at a correct conception of the sentiments of those who voted against the above articles. In the minute, it is dis- tinctly mentioned, that the most of those who voted against granting the prayer of the petition, did so, not upon the merits, but only from a feeling that since the matters in debate had been imposed by public authority of parliament and the queen, it was not competent for convocation to take up the subject at all. Thus, the motion for which they really voted was, not that the abuses complained of should be continued, but that the convocation had no power to alter them. A second section of those who voted against the articles, was composed of those who had held cures under Edward, and had a hand in the public affairs of his reign, and who, having remained in England daring the reign of Mary, had not seen the purer churches on the continent, and regarded the reformation of Edward as sufficiently perfect. A third section of the majority consisted of those who held benefices under Mary, and who were of course Papists in their hearts, and would therefore vote against any further reformation. After we have thus analyzed the parties, and weighed, instead of numbering, the votes, and when, besides, we bear in mind that a majority of those who heard the reasoning upon the matters in dispute, voted for further reformation, it is easy to see on whose side truth and justice lay. There is, besides, another point to which Dr. Cardwell * Strype's An. i. 500—6. Burnet iii. 454, 455. Records, Bk. vi. No. 74. Collier, vi. 371—3. Card well's Hist, of Conf. 117— 120. 40 THE ANGLICAN REFORMATION. 37 has called our attention,* which we regard of the very- highest importance, and to which, consequently, we call the special attention of our readers. It is this, that although, since the time of Burnet and Strype, it has been always said that the number of those who voted for the Articles was fifty-eight, yet, when we count them fairly, they are fifty-nine, precisely the number who voted against them. Now, if we give the prolocutor (the same as our moderator,) a casting vote, Nowell, dean of St. Paul's, who was prolocutor of that convocation and voted in favour of the Articles, and would of course give his casting vote on the same side, this would give a majority in favour of further reformation. But how are we to account for the fact, that, if thus the numbers were equal, that fact should not be known to the members ? We should be glad to hear of any other way of solving the difiiculty ; but the only mode of doing so that occurs to us, is to suppose that Parker or the queen had recourse to the artifice employed by Charles I. in the Scottish parliament, viz., concealed the roll and declared that the majority was in their favour, while it was against them, as was clearly seen when the original came into the hands of the public. That Parker was capable of the manoeuvre, no man who knows his character can for one moment question : and that Elizabet-h would feel at the least as little scruple in doing so as Charles I., he that doubts may consult the note at the foot of the page.f * Cardwell's Hist, of Conf., p. 120, note. f In 1559 a bill passed through parliament authorizing the queen to restore to their former cures, such of the returned exiles as had been unlawfully deprived; that is, by Mary on account of their Protestantism. "Yet," says Strype, (Annals i. 99,) "I do not find it was enacted and passed into law." It must therefore have been clandestinely suppressed by Elizabeth, who both hated and feared the Protestantism of the exiles. She acted very much in the same way in regard to the re-enacting of Edward's statute in favour of clerical marriages, (Ibid. 118.) The convocation of 1575, among other articles of reformation, breathing the spirit of Grindal who was just then raised to the primacy, passed the following, that none but ministers lawfully ordained should baptize, and that it should be lawful to marry at any period of the year: but Eliza- beth cancelled both, (Strype's Grindal, 390 — 1.) We need not, however, multiply instances in which Elizabeth exercised this power, as it is admitted on all hands, that she both claimed and exercised it. (Cardwell's Documentary Annals, ii. 171 — 2, note.) The case most in point is the following, along with the liberty we have already been, she took with the first draft of the liturgy. d2 4 41 88 THE ANGLICAN REFORMATION. From this induction of facts, it is most abundantly mani- fest that the prelates and the great majority of the leading members of the lower house of convocation, were de- cidedly in favour of a further reformation. It only further remains to finish this branch of our argument, that we show the feelings of the leading statesmen of the kingdom. This may be done in the following passage from one who is certainly a competent enough witness so far as know- ledge is concerned, and whom no one will accuse of any partiality towards the Puritans. After stating that several of the bishops were in favour of the Puritans, Hallam* goes on to say, " They" the Puritans, " had still more effectual support in the Queen's council. The Earl of Leicester, who pos- sessed more power than any one to sway her wavering and capricious temper, the Earls of Bedford, Huntington and Warwick, regarded as the steadiest Protestants among the aristocracy, the wise and grave Lord Keeper Bacon, the sagacious Walsingham, the experienced Sadler, the zealous KnoUys, considered these objects of Parker's se- verity (the Puritans) either as demanding a purer worship than had been established in the Church, or at least as worthy, by their virtues, of more indulgent treatment. Cecil himself, though on intimate terms with the arch- bishop, and concurring generally in his measures, was not far removed from the latter way of thinking, if his natural caution and extreme dread, at this juncture, of losing the Our readers are aware of the controversy as to how the celebrated clause, ("The Church hath power to decree rites and ceremonies, and authority in controversies of faith,") crept into the Twentieth Article of the Church of England, when it occurs neither in the first printed edition of the Articles, nor in the draft of them which was passed by convocation, and which is still in existence, with the autograph signatures of the members. It is now the universal belief that Elizabeth inserted this clause, as well as cancelled the whole of the Thirty-ninth Article, whose title sufficiently indicates its contents, viz. "the ungodly (impii) do not eat the body of Christ in the sacrament of the supper," a dogma which Elizabeth, who believed in transubstantiation, could not admit. (See Lamb's Historical and Critical Essay on the the thirty-nine Articles, p. 35, &,c. Cardwell's Hist, of Conf. 21, 22, note. Card- well's Synodalia, i. 38, 39, note. Cardwell's Doc. An. ii. 171, note. Bishop Short's Sketch, &c. 327, note.) The person who could thus act was certainly capable of falsifying the votes of con- vocation, 1562. * Constitutional Hist, of England, i. 256, 257. 42 THE ANGLICAN REFORMATION. 39 Queen's favour, had permitted him more unequivocally to express it." Mr. Hallam by no means does full justice to the senti- ments of Cecil. No one can read his correspondence with the Puritans, and his private letters to the prelates, without being satisfied that that great statesman fully concurred in all the general principles of the former. Jn regard again to "The upper ranks among the laity, setting aside cour- tiers and such as took little interest in the disputes," these, says Mr. Hallam, " were chiefly divided between those attached to the ancient Church, and those who wished for further reformation in the new. I conceive the Church of England party, that is, the party adverse to any species of ecclesiastical change, to have been the least numerous of the three, (that is, Puritan, Popish, and Anglican,) during this reign, still excepting, as I have said, the neu- trals who commonly make a numerical majority, and are counted along with the dominant religion. . . . The Puritans, or at least those who rather favoured them, had a majority among the Protestant gentry in the Queen's days. It is agreed on all hands (and is quite manifest) that they predominated in the House of Commons. But that house was (then) composed, as it has ever been, of the principal landed proprietors, and as much represented the general wish of the community when it demanded a further reform in religious matters, as on any other sub- jects. One would imagine by the manner in which some (that is unscrupulous high churchmen) express them- selves, that the discontented were a small fraction, who, by some unaccountable means, in despite of the government and the nation, formed a majority of all the parliaments under Elizabeth and her two successors." Who now, then, constituted the real Church of England party ? Elizabeth chiefly — a host in herself — aided by all the Popish, immoral and irreligious persons in the kingdom, whether lay or clerical. 'Lest our readers should fancy that we have been all this time describing merely the transition state of the Church of England before she became fully organized as she is now established, — a state which is interesting in the pre- sent day only as it serves to indicate to a philosophic in- quirer, in the same manner as a fossil does to a compara- tive anatomist the bygone condition of some primeval state of society ; — in order to prevent such a mistake, we beg 43 44 THE ANGLICAN REFORMATION. sequent history of the Church of England, read to our own ministers in their present arduous struggle ! The second set of bishops appointed by Elizabeth were, without a single exception, men of more Erastian sentiments, of more lax theology, of more Popish tendencies, than their predeces- sors. The first prelates had been trained amid the ad- vancing reformation of Edward, and among the Presbyte- rians on the continent, and had imbibed the sentiments of their associates. But their successors had been trained in the Church of England, and bore the impress of her char- acter. And such would also be the case in our own Church, were our ministers, by an unhallowed submission, to yield to the antichristian invasion of the Church's rights and liberties now attempted. To these our ministers, God has committed a glorious cause. May they be found worthy to maintain it. Their deeds are before men and angels. Future historians shall record their acts, and in- scribe their names in the glorious muster-roll of martyrs and confessors, or denounce them to eternal infamy. We shall watch their proceedings with an interest which the shock of armed empires would not excite in our bosoms, and, by God's grace, shall lend our aid to make known to posterity how they have fought the good fight and kept the faith. The arena of their struggle may appear obscure and contracted. But it is the Thermopylae of Christen- dom. On them, and on their success, under God, it de- pends, whether worse than Asiatic barbarism and despotism are to overwhelm Europe, or light, and life, and liberty, to become the birthright of the nations. May the Captain of the host of Israel ever march forward at their head. May the blue banner of the covenant, unstained by one blot, be victorious in their hands, as it was of yore. May the sword of the Lord, and of Gideon, now unsheathed, never return to its scabbard, until the Church of Scotland shall have vindicated her rights, and established her liber- ties on an immovable basis. No surrender ! No compro- mise ! Better the mountain side, like our fathers, and freedom of communion with our God, than an Erastian establishment, which would no longer be a Church, — than a sepulchral temple, from which the living God had fled. We return from this digression, (for which we make no apology, — we would despise the man that would require it,) to relate the internal condition of the Church of England at and after the accession of Elizabeth. 48 THE ANGLICAN REFORMATION. 45 One fact will prove, to every man who regards " Christ crucified as the power of God and the wisdom of God unto salvation," that the Church of England was at this time in the most wretched condition imaginable, both moral and spiritual. Of nine thousand four hundred clergymen, of all grades, then beneficed in that Church, and all, of course, Papists, being the incumbents of Mary's reign, only one hundred and ninety-two, of whom only eighty were paro- chial, resigned their livings ; the rest, as much Papists as ever, and now, in addition, unblushing hypocrites, who subscribed what they did not believe, and submitted to what they could not approve, remained in their cures, and became the ministers of the Protestant (?) Church of Eng- land.* We should do these nine thousand two hundred and eight who remained in their cures, an honour to which they have no claim, were we to compare them to the most ignorant, scandalous, and profligate priesthood at present in Europe. Many of them did not understand the offices they had been accustomed to " mumble" at the altar. Some of them could not sign their names, or even read the English liturgy. Yet into the hands of these men did Elizabeth and her prelates commit the immortal souls of the people of England. And if at any time the people, shocked at the immoralities and papistry of their parish priest, attended ordinances under some more Protestant minister in the neighbourhood, they were compelled, by fines and imprisonment, to return to their own parish church. When in the course of a few years, several of these papistico-protestant priests had died, and others of them had fled out of the kingdom, there were no properly quali- fied ministers to replace them. Patrons sold the benefices to laymen, retaining the best part of the fruits in their own hands. Thus the parishes remained vacant. Strype, speaking of the state of the diocese of Bangor in 1565, says, " As for Bangor, that diocese was much out of order, there being no preaching used." And two years -Qfter- wards the bishop wrote to Parker, that " he had but two preachers in his whole diocese," the livings being in the * The following is Strype's list of those who resigned, — viz., 14 bishops, 18 deans, 14 archdeacons, 15 heads of colleges, 50 pre- bendaries, 80 rectors, 6 abbots, priors, and abbesses, in all 192. Annals, i. 106. Burnet, ii. 620, makes them only 189. Collier, vi. p. 252, following, as is his wont. Popish authorities, when they can add credit to their own Churcli, makes them about 250. E 49 42 THE ANGLICAN REF0K3IATI0N. ened, who saw further into the intentions of Elizabeth, and who would not accept of any benefice in the Anglican Church until they saw her further reformed. Among these, not to speak of those who are known as avowed Puritans, may be mentioned Bishop Coverdale,* and Fox the martyrologist. Parker used every means to induce Fox to conform, in order that the great influence of his name might prevail upon others to follow his example. " But the old man, producing the New Testament in Greek, * To this,' saith he, ' I will subscribe.' But when a sub- scription to the canons was required of him, he refused, saying, < I have nothing in the Church save a prebend at Salisbury, and much good may it do you if you will take away.' " f The best part of the inferior clergy again, who conformed, did so in the hope that the prelates whom they knew to be of tlieir own sentiments would, now that they were elevated to places of power, be able to accomplish the further reformation which all so very ardently desired. Of all the true Protestants, not one would have consented to accept a preferment in the Anglican Church, if he had been at the outset aware that no further reformation was to be accomplished. What, then, it may be asked, con- tinued to retain them in her communion, when they found that they could not reform that Church? It is a delicate question, but we have no hesitation in rendering an answer. The deteriorating influence of high stations of honour, power, and wealth, has been rendered proverbial by the experience of mankind ; but never was it more disastrously manifested than by Elizabeth's first bishops. :|: Not one of them had escaped the corrupting influence of their sta- huntlred times more perfect than that which was then in being," (Edward's Second Liturgy,) and if the king had been spared a little longer, it is agreed on all hands, it would have been introduced along with many other alterations. See Dr. Cardwell's Two Prayer-Books, &c. Compared, preface, 34 — 6. And yet the pre- sent prayer-book, as we have seen, is more Popish than that which Cranmer would reform. * Strype's Ann. ii. 43 ; Life of Parker, i. 295, 297. f Fuller's Ch. Hist. ii. 475. + Cecil, writing to Whitgift about filling up some bishoprics then vacant, says, " he saw such worldliness in many that were otherwise affected before they came to cathedral churches, that he feared the places altered the men." Strype's Whitgift, i. 338. He makes very much the same complaint to Grindal in 1575. Strype's Grindal, 281. 46 THE ANGLICAN REFORMATION. 43 tions.* Having so far overcome the scruples they at first entertained against conformity, not it must be feared with- out doing violence to their convictions, it was but natural that they should entertain not the most kindly feelings towards those whose consistency of conduct not only would degrade them in their own eyes, but open up afresh the wounds yet raw in their consciences. The apostate is ever the most vindictive persecutor of his former brethren. Besides, no one can fail to have noticed, that when a man has irretrievably committed himself to a cause which he formerly opposed, he is compelled, by the necessity of his position, to become more stringent and inflexible in his proceedings, than the man who is now pursuing only the course on which he first embarked. Bishop Short, in a passage already quoted, has candidly admitted, that " when Parker and the other bishops had begun to execute the laws against non-conformists, they must have been more than men if they could divest their own minds of that person- ality which every one must feel when engaged in a contro- versy in which the question really is, whether he shall be able to succeed in carrying his plans into execution." We could assign other reasons for the conduct of Eliza- beth's first bishops, but we entertain too high a regard for what they had been, to take any pleasure in exposing their faults. What now would these great and good men do were they, with their avowed principles, when they returned from exile, to appear in our day ? Would they praise the Church of England as " our primitive and apostolic Church, — the bulwark of the Reformation, — the safeguard of Pro- testantism, and the glory of Christendom," as some who boast of being their successors continue to do? Would they even accept cures in the Church of England, know- ing, as all her ministers now do, that no further reforma- tion is so much as to be mooted, — nay, that it must not be so much as acknowledged that it is required-? He knows neither the constitution of the Church of England, nor the character of the reformers, who hesitates for one moment to answer, and with the most marked emphasis, they ivould not. And what a lesson of solemn warning do the conse- quences of a compromise of principles, as seen in the sub- * See a painful letter on this subject from Sampson to Grindal. Strype's Parker, ii. 376, 377. 47 44 THE ANGLICAN REFORMATION. sequent history of the Church of England, read to our own ministers in their present arduous struggle ! The second set of bishops appointed by Elizabeth were, without a single exception, men of more Erastian sentiments, of more lax theology, of more Popish tendencies, than their predeces- sors. The first prelates had been trained amid the ad- vancing reformation of Edward, and among the Presbyte- rians on the continent, and had imbibed the sentiments of their associates. But their successors had been trained in the Church of England, and bore the impress of her char- acter. And such would also be the case in our own Church, were our ministers, by an unhallowed submission, to yield to the antichristian invasion of the Church's rights and liberties now attempted. To these our ministers, God has committed a glorious cause. May they be found worthy to maintain it. Their deeds are before men and angels. Future historians shall record their acts, and in- scribe their names in the glorious muster-roll of martyrs and confessors, or denounce them to eternal infamy. We shall watch their proceedings with an interest which the shock of armed empires would not excite in our bosoms, and, by God's grace, shall lend our aid to make known to posterity how they have fought the good fight and kept the faith. The arena of their struggle may appear obscure and contracted. But it is the Thermopylae of Christen- dom. On them, and on their success, under God, it de- pends, whether worse than Asiatic barbarism and despotism are to overwhelm Europe, or light, and life, and liberty, to become the birthright of the nations. May the Captain of the host of Israel ever march forward at their head. May the blue banner of the covenant, unstained by one blot, be victorious in their hands, as it was of yore. May the sword of the Lord, and of Gideon, now unsheathed, never return to its scabbard, until the Church of Scotland shall have vindicated her rights, and established her liber- ties on an immovable basis. No surrender ! No compro- mise ! Better the mountain side, like our fathers, and freedom of communion with our God, than an Erastian establishment, which would no longer be a Church, — than a sepulchral temple, from which the living God had fled. We return from this digression, (for which we make no apology, — we would despise the man that would require it,) to relate the internal condition of the Church of England at and after the accession of Elizabeth. 48 THE ANGLICAN REFORMATION. 45 One fact will prove, to every man who regards " Christ crucified as the power of God and the wisdom of God unto salvation," that the Church of England was at this time in the most wretched condition imaginable, both moral and spiritual. Of nine thousand four hundred clergymen, of all grades, then beneficed in that Church, and all, of course. Papists, being the incumbents of Mary's reign, only one hundred and ninety-two, of whom only eighty were paro- chial, resigned their livings ; the rest, as much Papists as ever, and now, in addition, unblushing hypocrites, who subscribed what they did not believe, and submitted to what they could not approve, remained in their cures, and became the ministers of the Protestant (?) Church of Eng- land.* We should do these nine thousand two hundred and eight who remained in their cures, an honour to which they have no claim, were we to compare them to the most ignorant, scandalous, and profligate priesthood at present in Europe. Many of them did not understand the offices they had been accustomed to " mumble" at the altar. Some of them could not sign their names, or even read the English liturgy. Yet into the hands of these men did Elizabeth and her prelates commit the immortal souls of the people of England. And if at any time the people, shocked at the immoralities and papistry of their parish priest, attended ordinances under some more Protestant minister in the neighbourhood, they were compelled, by fines and imprisonment, to return to their own parish church. When in the course of a few years, several of thcvse papistico-protestant priests had died, and others of them had fled out of the kingdom, there were no properly quali- fied ministers to replace them. Patrons sold the benefices to laymen, retaining the best part of the fruits in their own hands. Thus the parishes remained vacant. Strype, speaking of the state of the diocese of Bangor in 1565, says, " As for Bangor, that diocese was much out of order, there being no preaching used." And two years -after- wards the bishop wrote to Parker, that " he had but two preachers in his whole diocese," the livings being in the * The following is Strype's list of those who resigned, — viz., 14 bishops, 18 deans, 14 archdeacons, 15 heads of colleges, 50 pre- bendaries, 80 rectors, 6 abbots, priors, and abbesses, in all 192. Annals, i. 106. Burnet, ii. 620, makes them only 189. Collier, vi. p. 252, following, as is his wont, Popish authorities, when they can add credit to their own Church, makes them about 250. E 49 46 THE ANGLICAN REFORMATION, hands of laymen.* In 1562 Parkhurst of Norwich wrote Parker, in answer to the inquiries of the privy council, that in his diocese there were 434 parish churches vacant, and that many chapels of ease had fallen into ruins. + Cox of Ely, in 1560, wrote the archbishop, that in his diocese there were 150 cures of all sorts, of which only " 52 were duly served," — many of them, of course, only b.y readers, — 34 were vacant, 13 had neither rector nor vicar, and 57 were possessed by non-residents. " So pitiable and to be lamented," exclaims Cox, " is the face of this diocese ; and if, in other places, it be so too," (and so it was,) "most miserable indeed is the condition of the Church of England,"! We never can think of the condition of Eng- land, — when thus darkness covered the earth, and thick darkness the people, and when, emphatically, the blind led the blind, — without admiring gratitude to that God who did not altogether remove his candlestick, and leave the whole nation to perish, through the crimes of their rulers, civil and ecclesiastical. In order to keep the churches open, and afford even the semblance of public worship to the people, the prelates were compelled to license, as readers, a set of illiterate mechanics, who were able to read through the prayers without spelling the hard words. § The people, however, could not endure these immoral, base-born, illiterate read- ers ; and then, as if the mere act of ordination could confer upon them all the requisite qualifications, " not a few me- chanics, altogether as unlearned as the most objectionable of those ejected, were preferred to dignities and livings. "|1 The scheme, however politic, failed, through the indecorous manners, and the immoral lives, and the gross ignorance, of these upstart priests.^ And then an order was issued to the bishop of London to ordain no more mechanics, because of the scandals they had brought upon religion ;** but the necessity of the case compelled the provincial bishops still to employ lay readers, and ordain mechanics to read the prayers. Such was the condition of England when Parker, partly goaded on by the queen, and partly by his own sullen despotism, commenced a course of persecutions, suspen- * Strype's Parker, i. 404, 509. § Strype's An. i. 202, 203. t Strype's An. i. 539, 510. || Collier, vi. 264. + Strype's Parker, i. 143, 144. ^ Strype's Parker, i. 180. ** Strype's Grindal, GO. Collier, vi. 313. 50 THE ANGLICAN REFORMATION. 47 sions, and silencing against the Puritans, who were the only preachers in the kingdom. In January 1564, eight were suspended in the diocese of London. It was hoped that this example would overawe the rest, and three months afterwards the London clergy were summoned again to subscribe to the canons, and conform to all the usages of the Church of England ; but thirty refused, and were, of course, suspended.* A respite of eight months was given to the rest ; and then in January 1565 they were cited, and thirty-seven having refused to subscribe, were sus- pended.! These, as we may wfeU believe, were, even in the estimation of Parker himself, and, indeed, as he ac- knowledged, the best men and the ablest preachers in the diocese.:): The insults offered, and the cruelties inflicted upon these men, would, had we space to detail them, intensate the indignation of our readers against their ruth- less persecutors. The silencing of such preachers, and the consequent desolation in the Church excited the attention of the nation. All men who had any regard for the ordinances of God, were shocked at the pi'oceedings of the primate, and bitter complaints were made of him to the privy council. Eliza- beth herself ordered Cecil to write him on the subject. Parker sullenly replied, that this was nothing more than he had foreseen from the first, and that when the queen had ordered him to press uniformity, " he had told her, that these precise folks would offer their goods, and even their bodies to prison, rather than they would relent. "§ And yet Parker, who could anticipate their conduct, could neither appreciate their conscientiousness, nor respect their firmness. The persecutions commenced in London soon spread over the whole kingdom. We have already seen the most destitute condition of the diocese of Norwich, in which four hundred and thirty-four parish churches were vacant, and many chapels of ease fallen into ruins. Will it be credited, that in these circumstances thirty-six ministers, almost the whole preaching ministers in the diocese, were, in one day, suspended, for refusing subscription to the anti- christian impositions of the prelates ?|| This is but a speci- men of what took place throughout the kingdom. And when the people, having no pastor to teach them, met * Strype's Grindal, 144, 146. f Ibid. 154. \ Strype's Parker, i. 429. § Ibid. i. 448. |1 Ibid. ii. 341. 51 48 THE ANGLICAN REFORMATION. together to read the Scriptures, forthwith a thundering edict came down from the primate, threatening them with fines and imprisonment if they dared to pray together or read the word of God. In a certain small village a revival took place, under the ministrations of a reader, so illiterate that he could not sign his own name. As always happens under such circumstances, the people formed fellowship meet- ings. No sooner was this known than they were sum- moned to answer for such violations of canonical order. In a simple memorial, which would melt a heart of stone, these pious peasants stated to the inquisitors, that they only met together in the evenings, after the work of the day was over, to devote the time they formerly misspent in drinking and sin, to the worship of God and the reading of his word. Their judges were deaf to their petitions and representations, and forbade them absolutely to meet any longer for such purposes, leaving it to be inferred, by no far-fetched deductions, that a man might violate the laws of God, with impunity ; but woe be unto him that should break the injunctions of the prelates.* And what was the crime for which these Puritans were suspended, sequestered, firjed, imprisoned, and some of them put to death? Simply because they would not acknowledge that man, whether prelate, primate, or prince, has authority to alter the constitution of God's Church, to prescribe rites and modes of " will-worship," and adminis- tration of sacraments, different from what He had appoint- ed in his word. Nothing but gross ignorance, or grosser dishonesty, will lead any man to say, as has been said, and continues to be said down to this day, and that not by ministers of the Church of England alone, but by others of whom better things might be expected,*)" that the Puritans refused to remain in their ministry merely because of the imposition of " square caps, copes, and surplices ;" or even, which are of higher moment, because of the " cross in baptism," and kneeling at the communion-; these things being considered simply in themselves. What they con- demned and resisted was the principle, that man has authority to alter the economy of God's house. " Consid- ering, therefore," said the ministers of London, in 1565, in a defence they published of their own conduct, " con- » Strype's Parker, ii. 381—5. f See Orme's Life of Owen, commented on by Dr. McCrie in his Miscellaneous Works, pp. 465, 466. 52 THE ANGLICAN REFORMATION. 49 sidering, therefore, that at this time, by admitting the out- ward apparel, and ministering garments of the" Pope's Church, not only the Christian liberty should be manifestly infringed, but the whole religion of Christ would be brought to be esteemed no other thing than the pleasure of princes, they (the London ministers) thought it their duty, being ministers of God's word and sacraments, utterly to refuse" to submit to the required impositions. But if the prelates were determined to proceed in their infatuated career, then these enlightened servants of God professed their willing- ness " to submit themselves to any punishment the laws did appoint, that so they might teach by their example true obedience both to God and man, and yet to keep the Christian liberty sound, and show the Christian reli- gion to be such, that no prince or potentate might alter the same." * When Sampson and Humphreys were required to sub- scribe and submit to the prescribed impositions, they re- fused upon the following, among other accounts : — " If," they said, " we should grant to wear priests' apparel, then it might and would be required at our hands to have shaven crowns, and to receive more Papistical abuses. Therefore it is best, at the first, not to wear priests' appa- rel. "f It was the principle involved in these impositions they opposed. And well are we assured, that had it not been for the resistance to the first attempts to enslave the conscience, which were made by these glorious confessors and martyrs, other and still more hateful abuses of Popery would have teen perpetuated in the Anglican Church. Only grant the principle, that man has the right to make such impositions, and where is the application of the prin- ciple to find its limit ? And as to the stale objection, that these men relinquished their ministry for frivolous rites and habits, it is enough to reply, that the objection is not founded upon truth. " As touching that point," (the habits,) says Cartwright, " whether the minister should wear it, although it be inconvenient ; the truth is, that I dare not be author to any to forsake his pastoral charge for the inconvenience thereof, considering that this charge (the ministry) being an absolute commandment of the Lord, ought not to be laid aside for a simple inconvenience or uncomeliness of * Apud Strype's An. ii. 166, 167. f Strype's Parker, i. 340. e2 5 53 50 THE ANGLICAN REFOBMATION. a thing which, in its own nature, is indifferent. . . . When it is laid in the scales with the preaching of the word of God, which is so necessary to him who is called thereunto, that a woe hangcth on his head if he do not preach it ; it is of less importance than for the refusal of it we should let go so necessary a duty." * We might challenge their accusers, whether Brownist or Prelatist, to show us sentiments more enlightened or more consistently maintained, since the world began. We have said so much upon this point, because we do not mean at present to enter upon a formal defence of the Puritans, although we may, perchance, do so elsewhere, and at greater length, hereafter, if God spare us. We have done this also to prevent our readers from being carried away by the oft-repeated libels of pert preten- ders to liberality, or of servile conformists to hierarchical impositions, against the best men that England has ever produced. The universities did little or nothing to provide minis- ters for the necessities of the times. The condition of Oxford at the accession of Elizabeth was deplorable in the extreme. t In 1563, Sampson, Humphreys, and Kings- mill, three Puritans, were the only ministers who could preach, resident in Oxford ;f and as if to deliver over that university to the unrestrained sway of Popery, the two former were ejected, while Papists swarmed in all the colleges. In one college, (Exeter,) in 1578, out of eighty resident members, there were only four professed Protes- tants. § Whenever a Puritan was discovered, he was instantly expelled; but never, — so far as we could dis- cover, and we paid attention to the point, never, for mere Popery, was one Papist ejected, from either cure or college, throughout the whole reign of Elizabeth. Oxford con- tinued thus the stronghold of Popery ; and instead of pro- viding ministers for the Church of England, it provided members for Popish colleges " beyond the seas."|| It is instructive, not less to the statesman and the philosopher, than to the divine, to find the self-propagating power of error, and the tendency to conserve corruption, which has * Rest of Second Replie to Whhgift,.ed. 1577, p. 262. f See Jewell's Letters to Bullinger and Peter Martyr on the State of Oxford; Burnet's Records, bk. vi..48, 56. i SLrype's Parker, i. 313. <§ Strype's An. ii. 196, 197. II Ibid. 390, 391. 54 THE ANGLICAN REFORMATION. 51 been manifested in that celebrated seat of learning. When- ever Popery is assailed, it uniformly finds a safe retreat in Oxford. In the reign of Edward, Cambridge had received a larger diffusion of the gospel than the rival university. Almost all the first prelates of Elizabeth had been educated on the banks of the Cam, and all the principal preachers of the same period had been trained in the same place. Cam- bridge, in fact, along with London, was the head quarters of Puritanism, not less among the undergraduates, than the heads and members. From a faculty which had been granted by the Pope to that university, to license twelve preachers annually, who might officiate in any part of the kingdom, without having their licenses countersigned by the prelates, Cambridge seemed destined to be the salva- tion of England. The Protestant prelates, however, could not tolerate a license to preach, which even their Popish predecessors had patronized, and never ceased until they had deprived Cambridge of its privilege. Not satisfied with this prevention of preaching, Parker and his successor determined to root out Puritanism from its stronghold ; and as they had silenced its preachers in London, so they silenced its professors at Cambridge. Cartwright, John- son, Dering, Brown, Wilcox, and their fellows, were expelled, some of them imprisoned, and some of them driven into banishment. The salt being thus removed, the body sunk into partial corruption. Of Cambridge, however, it is right that it should be recorded, that what- ever of Protestantism England possesses, it owes to that university. How singular it is, that after the lapse of three centuries, the two English universities should, at this day, retain the distinguishing features which characterized them at the Reformation. In order to supply as much as they possibly could some instructors for their parishes, the Anglican prelates estab- lished in their diocese what was called " prophesyings," or " exercises," that is, monthly or weekly meetings of the clergy for mutual instruction in theology and pulpit ministrations ; and the plan was found to work so admi- rably, that, as Grindal told the queen in 1576, when she commanded him to suppress the prophesyings, and di- minish the number of preachers, " where afore were not three able preachers, now are thirty meet to preach at Paul's Cross, and forty or fifty besides able to instruct 55 52 THE ANGLICAN REFORMATION. their own cures." * The prophesyings, however, were suppressed, and the people left to perish for lack of know- ledge. On a survey of the condition of England at the time, nothing can more strongly convince a pious mind of the superintendence of a gracious Providence, than that the kingdom did not sink into heathenism, or at least re- main altogether Popish. The moral character of the Anglican priesthood was of a piece with their ignorance and Popish tendencies. This subject is so disgusting, and the disclosures we could make so shocking, that we hesitate whether it were not better to pass by the subject in total silence. We may give an instance or two, however, as a specimen of what was the almost universal condition of this clergy, and our speci- mens are by no means the worst we could adduce. San- dys of Worcester, in his first visitation in 1560, found in the city of Worcester, five or six priests," who kept five or six whores a-piece."")" And were they suspended? Our author gives not one single hint that they were. But had they preached the gospel at uncanonical hours, or saved sinners in uncanonical garments, they would not only have been deposed, but fined, imprisoned, and perhaps banished or even put to death. The laws of God might be violated with impunity, but woe unto him who broke the laws of Elizabeth and Parker. Again, in 1559, at a commission appointed to visit the province of York, com- prising the whole of the north and east of England, with the diocese of Chester, which includes Lancashire, "the presentments," that is, the informations lodged against the incumbents, " were most frequent, almost in every parish, about fornication, and keeping other women besides their wives, and for having bastard children.":}: « As to Bangor, that diocese was much out of order, there being no preach- ing used, and pensionary concubinacy openly continued, which was an allowance of concubinacy to the clergy by paying a pension (to the bishop or his court,) notwithstand- ing the liberty of marriage granted." And Parker him- self was openly charged with having " such a commis- sioner there as openly kept three concubines. "§ This, let it be noticed, was not a libel by " Martin Marprelate," but * Strype's Grindal, Rec. B. ii. No. 9, p. 568. We recommend to our readers to peruse the whole of that noble letter, the noblest that was ever addressed to Elizabeth. t Strype's Parker, i. 156. + Strype's An. i. 246. § Strype's Parker, i. 404. 56 THE ANGLICAN REFORMATION. 53 an official report from a royal commission presented to the privy council. While Puritans crowded every pestifer- ous jail in the kingdom for merely preaching the truth as it is in Jesus, these infamous priests filled every parish in England. Let any man assert that we have given the only, or the most scandalous instances we could rake up from the polluted sewer of the early Anglican Church his- tory, and we shall give him references to fifty times as many more ; for we decline polluting . our pages with such abandoned profligacy. One of the most fruitful sources of these enormous evils under which the Church of England at this time groaned, was that prolific mother of all corruption, patronage^ which has never existed in a Church without corrupting it. In 1584, " a person of eminency in the Church" gives a fearful picture of the evils which " the devil and corrupt patrons" had occasioned to the Anglican estab- lishment. " For patrons now-a-days," he says, " search not the universities for most fit pastors, but they post up and down the country for a most gainful chapman ; he that hath the biggest purse to pay largely, not he that hath the best gifts to preach learnedly is pre- sented." * The bishops were just as corrupt in the disposal of the benefices in their gift as the lay patrons. Curtes of Chi- chester, for example, was charged by several gentlemen and justices of peace of his dioceSe, among other malver- sations of office, with keeping benefices in his gift long vacant, that he might himself pocket the fruits, and selling his advowsons to the highest bidder.! After a visitation of his province, Parker writes Lady Bacon, that " to sell and to buy benefices, to fleece parsonages and vicarages, was come to that pass, that omnia sunt "venalia /" that all ranks were guilty of the practice, " so far, that some one knight had four or five, and others, seven or eight benefices clouted together," and retained in their own hands, the parishes all the while being vacant ; while others again set boys and servants " to bear the names of such livings," and others again bargained them away at a fixed sum per year. " And," he adds, " this kind of doing was common in all the country.":}: * Strype's An. ii. 146. Ibid. Whitgift, i. 368. f Ibid. 117. \ Strype's Parker, i. 495 — 8. By the 22d apostolical canon, the 2d council of Chalcedon, and the 22d Trullan canon, Siraonists, 5* 57 54 THE ANGLICAN REFORMATION. When the Simonists came for orders or institution, they sometimes were rejected by the more conscientious pre- lates, on account, not indeed of their Simony, which, so far as we have noticed, never happened, but on account of their gross ignorance and scandalous lives. But the pat- rons, and these dutiful sons of the Church, anticipating by three centuries, the practices with which we are, alas, but too familiar in our own day, were not thus to be defrauded of their " vested rights" and " patrimonial interests." They commenced suits in the civil courts, and harassed the bishops with the terrors of a quare impedit^ and of a prcemiinire. They did not always, however, put them- selves to that trouble. Some of the presentees at once took possession of their benefices without waiting for orders, (as we shall by and by show,) and set themselves to read prayers, and administer quasi sacraments, or what was much more congenial to their tastes, to cultivate their glebes ; varying the monotony of attending " farmers' dinners" by occasional other indulgences much less " moderate." In consequence of this state of matters, pluralities and non-residence became universal. Nor could it well be otherwise when the prelates set such examples as that we are about to adduce before men by no means disinclined to follow them. VVe could show several examples of pluralism such as never, we are persuaded, was witnessed in any other Church. The case of the following Jacobus de Voragine, however, may stand for all. From the frequency and the urgency of the complaints that came up to the privy council regarding the state of the diocese of St. Asaph, a commission was appointed in 1587 to visit it. The visitors, on their return, laid the following report before the high commission court, viz. that " most of the great livings within the diocese, some with cure of souls and some without cure, are either holden by the bishop (Flughes) himself in commendam^^ or by non-residents, the most of whom were laymen, civilians, or lawyers in the archbishop's court, through which dispensations to hold commcndams were obtained. The prelate kept to his own share sixteen of the richest benefices. Fourteen of if prelates, or priests, or deacons, were to be deposed and excom- municated. Pray, what becomes of the "apostolical succession" in the Church of England, if these canons are held valid 1 And if the canons are rejected, pray, on what other foundation does the Church of England stand 1 58 THE ANGLICAN REFORMATION. 55 the same class were held by the civil lawyers, of course, as fees for granting him dispensations to hold the rest. There was not a single preacher within the diocese, the " lord bishop only excepted," but three. One of the resi- dent pluralists holding three benefices, two of them .among the richest in the diocese, kept neither " house nor hospi- tality," but lived in an ale house. The prelate also sold (some on behoof of his wife, some on that of his children, and some on his own) most, if not all, the livings in his gift, besides those reserved in his own hands. He would grant the tithes of any living to any person who would pay for them, reserving for the support of an incumbent what would not maintain a mechanic : in consequence of which the parishes remained vacant. In his visitations he would compel the clergy, besides the customary " pro- curations," as they are called, (that is, an assessment upon the clergy to pay the ordinary expenses of a prelate during a visitation through his diocese,) to pay also for all his train.* Our readers will not be surprised to hear that this wholesale dealer in tithes and benefices was amassing a handsome fortune and purchasing large estates, besides dealing in mortgages and other profitable speculations. But they will be surprised to hear that no coynmendmn could be held without a dispensation from the archbishop's court, and that while hundreds of parishes throughout England were vacant for want of ministers to supply them, and while hundreds more were so poor that they could not support a minister,']' Parker was accustomed to grant dis- pensations to prelates to hold commendams, for the purpose * Strype's An. iii. 435, 436, and iv. Ap. No. 32. ■j- There are in England 4543 livings, if livings they can he called, nnder £10. See an extract from a document from the state paper office on the value of all the benefices in England in Collier ix. Rec. No. 99. " The Church of England probably stands alone," says Bishop Short, "in latter times as exhibiting instances of ecclesiastical offices unprovided with any temporal support." Sketch, &c. p. 188. "The extreme poverty which has been entailed on many of our livings," he says again, "is one of the greatest evils which afflicts our Church property," p. 509. • And he says elsewhere, that if it were not for the number of persons of independent fortune who take orders in the Church of England, (allured of course by the highest prizes,) many of the cures must remain vacant. The manner in which the Church of England, and our own Church also, were pillaged at the Reformation by our benevolent friends the patrons, is an inviting subject for a dissertation, but we must not enter upon it here. 69 56 THE ANGLICAN REFORMATION. of being able to maintain wbat he so much loved and com- mended to others, viz., " the port of a bishop ;"* and they may also be surprised, that is to say, if they are not so well acquainted with the primate as we happen to be, when we tell them that Parker was paid a sort of per centage upon all these dispensations ; not that we insinuate that this had any share in inducing him to grant them, although his own maintenance of the " port of bishop" entailed upon him no trifling expense.^ Our readers will now be prepared to receive the follow- ing account of the state of the Church and kingdom of England, drawn up by the industrious Strype| from the papers of Cecil : — " The state of the Church and religion at this time (1572) was but low and sadly neglected The churchmen heaped up many benefices upon themselves and resided upon none, neglecting their cures. Many of them alien- ated their lands ; made unreasonable leases and wastes of their woods ; granted reversions and advowsons to their wives and children, or to others for their use. Churches ran greatly into dilapidation and decay, and were kept nasty and filthy, and indecent for God's worship Among the laity there was little devotion ; the Lord's day greatly profaned and little observed ; the common prayers not frequented ; some lived without any service of God at all ; many were mere heathens and atheists ; the queen's own court an harbour for epicures and atheists, and a kind of lawless place because it stood in no parish ; — which things made good men fear some bad judgments impend- ing over the nation." And yet ministers of the Church of England can find no terms sufficiently strong in which to praise the reformation in their own Church, or dispraise that in the other Protes- tant churches. * F-or this purpose, he granted to Cheney a dispensation to hold Bristol in commendam with Gloucester. And for precisely the same purpose, he granted Blethyn of LandafF a dispensation to hold the archdeaconry of Brecon, the rectory of Roget, a prebend in LandafF, the rectory of Sunningwell, and in addition, "to hold alia quaecunque, quotcunqiie, qualiucunque, not exceeding J£100 per ann." Strype's Parker, ii. 421, 422. ■j- As a specimen of the manner in which Parker maintained the "port of a bishop," the reader may consult Strype's Parker, i. 378—380, 253, 254; ii. 278, 298, 297, &c. t Life of Parker, ii. 204, 205. 60 THE ANGLICAN REFORMATION, 57 It may not be improper, although we have scrupulously- confined ourselves to Church of England authorities, to give the testimony of a contemporary Puritan as to the condi- tion of that Church about 1570 : — " I could rehearse by name," says our author, " a bishop's boy, ruffianly both in behaviour and apparel, at every word swearing and staring, having ecclesiastical promotions — a worthy prebend (prebendary?) no doubt. I could name whoremongers being taken, and also con- fessing their lechery, and yet both enjoying their livings and also having their mouths open, and not stopped nor forbidden to preach. I know also some that have said mass diverse years since it was prohibited, and upon their examination confessed the same, yet are in quiet possession of their ecclesiastical promotions. I know double beneficed men that do nothing but eat, drink, sleep, play at dice tables, bowls, and read service in the Church, — but these infect not their flocks with false doctrine, for they teach nothing at all."* Where is the man who ponders over these statements that will not sympathize with the bishop of Sodor and Man, in the reflection with which he closes his history of the reign of Elizabeth ? — " The feeling which the more attentive study of these times is calculated to inspire," says Dr. Short,']' '< is the conviction of the superintendence of * Parte of a Register, p. 8. See also pmsim, the first of the Mar Prelate Tracts, just reprinted by Mr. John Petheram, book- seller, 71 Chancery Lane, London. The Mar Prelate Tracts having been written in a satirical style, were disclaimed by the stern and severe Puritans of the times, but so far as facts are con- cerned, we hold them perfectly trustworthy. We have read through Martin's Epistle, just published, and will at any time, at five min- utes' warning, undertake to establish by positive or presumptive evidence the substantial, and in the great majority of cases the verbal, truth of any important fact it contains. Mr. Petheram intends, should he receive sufficient encouragement, to reprint by subscription, in a neat cheap form, several of the old Puritan tracts, such as The Troubles at Frankfort, Admonition to Parlia- ment, Parte of Register, and others exceedingly valuable, but so exceedingly rare, that not one in a hundred of our readers can ever have seen them. Mr. Petheram illustrates these tracts by judicious antiquarian notes, that add greatly to their value. We recommend our readers in the strongest terms to possess them- selves of these curious and valuable productions, and trust Mr. Petheram may receive such encouragement in his spirited enter- prise as may induce him to reprint even larger works of the old Puritan divines. •j- Sketch, God, and the wants of the human family. There is not a labourer on the canal, or railroad, in the manufactory or workshop, or in any department of worldly business, who has not a right, when the Sabbath comes, to keep it holy to the Lord ; to wor- ship him, and promote the spiritual good of men. This right is understood, asserted, and maintained, by increasing numbers. The crew of a vessel in one of our harbours was ordered by the captain to labour on the Sabbath, in preparation for a voyage. They refused, assigning as a reason their right to rest on the Sabbath while in the harbour, and to attend to the appropriate duties of that day. The captain dis- missed them, and attempted to procure another crew. He applied to numbers who refused. He then met an old sailor, and asked him if he would ship. He said, "No!" " Why not ?" said the captain. "Be- cause," said the sailor, "the man who will rob the Almighty of his day, I should be afraid, would, if he could, rob me of my wages." The captain could not find a crevV, and on Monday was glad to take the old one. They engaged again, and showed by their con- duct, that the keeping of the Sabbath had 'fitted them the better for the duties of the v/eek. A man was applied to, and offered a large salary, to superintend the running of the cars on a railroad. He consented to take the office on condition that no cars should run on the Sabbath. This caused tlie board of directors to discuss the question whether they should confine the running of the cars to the six work- ing days. A part were in favour of it ; but two, who were very rich, were opposed to it, and had sufficient M 2^ l'^3 IS influence to turn the vote the wrong way. The man refused to accept the office. '^ It will not do for me," said he, "to work on the Sabbath. I know how it will end. I have seen it tried, till I am satisfied. It is the way to fail and come to nothing.^' Soon after one of those rich men did fail. The other died. Did either of them receive any lasting benefit from the running of their cars on the Sabbath ? And do men ordinarily, on the whole, gain any thing valuable in that way? Another man, who had been accustomed to go with the cars on week days, informed his wife that he had been requested to go with the cars on the Sabbath. She replied, " I take it for granted that you do not intend to go." Such was her confidence in her hus- band, that she took it for granted that he would not do a wicked thing for money. He told her that, if he should not go, he might lose his place; that he had no other employment, the times were hard, and he had a family to support. " I know it," said she, "but I hope you. will not forget that, if a man cannot support a family by keeping the Sabbath, he certainly cannot support them by breaking it" — a sentence which ought to be written in letters of gold, and held up to the view of all Christendom. If a man cannot support a funnily by keeping the Sabbath, he certainly cannot support them by breaking it. "I am very glad," said the man, " that you think so. I think so myself. That was what I wanted— to see whether we think alike." He told the superintendent that he liked his situation, and should be very sorry to lose it, but that he could not go with the mail on the Sabbath ; that he wished to attend public worship, and go with his children to the Sabbath school. He did not lose his place, nor did he suffer in a pecuniary point of view. He prospered more than before, and lives to bear his testimony, not only to the duty, but to the utility, even for this world, of keeping the Sabbath. The pros- pects of children whose parents go regularly with them to the house of God on the Sabbath, are far dif- ferent from those of children whose parents go with 134 19 the rail-cars, or engage in secular business on that day. The Lord visits the iniquities of the fathers upon the children to tJie third and fourth generation of those wlio hate him, and shows mercy to thousands of those who love him and keep his commandments. In the way of righteousness there is life, and in the pathway thereof there is no death. There is a sense in which, under God, a man owns himself. But he has no such title even to himself, as gives him a ri^ht to employ himself in worldly busi- ness on the Sabbath. That right was not given, when his body and soul were given. When a man buys a horse he owns him. But he has no such title as gives him a right to use the horse in secular business on the Sabbath. That right was not given, when the horse xoas given. A man raises an ox on his farm ; but that gives him no right to employ the beast in worldly business on the Sabbath. That right was not given, when the beast was given. On the contrary, that right was expressly withheld by the Maker and Owner of the beast. Though the heaven of heavens cannot contain him, yet he cares even for oxen^ and provides for their wants. He has guarantied to them one day of rest in seven, and he will not suffer any one to de- prive them of it with impunity. Men have a right to fire and to water. But it is only for the purposes for which those elements were made. A man has no such right to fire, that he may throw it into his neighbour's building. He has no such right to water that he may drown his neighbour's child in it. And he has no such right to fire, or water, as makes it proper to kindle the one, or raise the steam of the other, to run a rail-car on the Sabbath, for purposes of worldly gain. That right was not given, when the fire and water were given. Nor was the wind given to take a vessel from the harbour on the Sabbath, carrying the sailors away from the house of God and all the means of grace, for the purpose of making money. And men have no moral right to employ it for that end. They have no right to the elements, or the animals, 135 20 except for the purposes for which they were made and given to men. To be employed in secular business on the Sabbath is not one of those purposes. No man has a right so to employ them, and if he does so, it is wholly ivithont right. It is also in opposition to an express statute, written, by the finger of God, on tables of stone, among the permanent, unchanging laws of his kingdom, which will be binding, in their spirit, upon all who shall know them, in all countries, to the end of time. // is ill opposition to another law; not merely to that which ivas written on the tables of stone, hut to a law written^ by the finger of God, on the nature of both man and beast. They ivere not made for seven days'' labour in a week, and they cannot en- dure it, without lessening their health and shorten- ing their lives. The sabbatical institution is not a positive, or morxil institution merely. It is based upon a natural law. And if it is the duty of labouring men not to commit suicide, it is their duty to keep the Sabbath. In the year 1832, the British House of Commons appointed a committee to investigate the effects of labouring seven days in a week, compared with those of labouring only six, and resting one. That commit- tee consisted of Sir Andrew Agnew, Sir Robert Peel, Sir Robert Inglis, Sir Thomas Baring, Sir George Murray, Fowell Buxton, Lord Morpeth, Lord Ashley, Lord Viscount Sandon, and twenty other members of Parliament. They examined a great number of witnesses, of various professions and employments. Among them was John Richard Farre, M.D., of Lon- don; of whom they speak as "an acute and experi- enced physician." The following is his testimony. " I have practised as a physician between thirty and forty years; and, during the early part of my life, as the physician of a public medical institution, I had charge of the poor in one of the most populous dis- tricts of London. I have had occasion to observe the effect of the observance and non-observance of the seventh day of rest during this time. I have been iu 136 21 the habit, during a great many years, of considering the uses of the Sabbath, and of observing its abuses. The abases are chiefly manifested in labour and dis- sipation. Its use, medically speaking, is that of a day of rest. As a day of rest, I view it as a day of com- pensation for the inadequate restorative power of the body under continued labour and excitement. A physician always has respect to the preservation of the restorative power ; because, if once this be lost, his healing office is at an end. A physician is anx- ious to preserve the balance of circulation, as neces- sary to the restorative power of the body. The ordi- nary exertions of man run down the circulation every day of his life ; and the first general law of nature, by which God prevents man from destro^dng himself, is the alternating of day and night, that repose may suc- ceed action. But although the night apparently equal- izes the circulation, yet it does not sufficiently restore its balance for the attainment of a long life. Hence, one day in seven, by the bounty of Providence, is thrown in as a day of compensation, to perfect, by its repose, the animal system. You may easily determine this question, as a matter of fact, by trying it on beasts of burden. Take that fine animal, the horse, and work him to the full extent of his powers every day in the week, or give him rest one day in seven, and you will soon perceive, by the superior vigour with which he performs his functions on the other six days, that this rest is necessary to his well-being. Man, possessing a superior nature, is borne aloiig by the very vigour of his mind, so that the injury of contin- ued diurnal exertion and excitement on his animal system is not so immediately apparent as it is in the brute ; but, in the long run, he breaks down more suddenly; it abridges the length of his life, and that vigour of his old age which (as to mere animal power) ought to be the object of his preservation. I consider, therefore, that in the bountiful provision of Providence for the preservation of human life, the sabbatical ap- pointment is not, as it has been sometimes theologi- cally viewed, simply a precept partaking of the nature m2 137 22 of a political institution, but that it is to be numbered amongst the natural duties, if the preservation of life be admitted to be a duty, and the premature destruc- tion of it a suicidal act. This is said simply as a phy- sician, and without reference at all to the theological question ; but if you consider further the proper effects of real Christianity, namely, peace of mind, confiding trust in God, and good-will to man, you will perceive in this source of renewed vigour to the mind, and through the mind to the body, an additional spring of life imparted from this higher use of the Sabbath as a holy rest. Were I to pursue this part of the question, 1 should be touching on the duties committed to the clergy : but this I will say, — that researches in physi- ology^ by the analogy of the working of Providence in nature, will show that the divine commandment is not to be considered as an arbitrary enactment, but as an appointment necessary to man. This is the position in which I would place it, as contradistin- guished from precept and legislation ; I would point out the sabbatical rest as necessary to man, and that the great enemies of the Sabbath, and consequently the enemies of man, are, all laborious exercises of the body or mind, and dissipation, which force the circu- lation on that day in which it should repose ; while relaxation from the ordinary cares of life, the enjoy- ment of this repose in the bosom of one's family, with the religious studies and duties which the day en- joins, — not one of which, if rightly exercised, tends to abridge life, — constitute the beneficial and appropri- ate service of the day. " I have found it essential to my own well-being, as a physician, to abridge my labour on the Sabbath to what is actually necessary. I have frequently observed the premature death of medical men from continued exertion. In warm climates and in active service this is painfully apparent. I have advised the clergyman also, in lieu of his Sabbath, to rest one day in the week; it forms a continual prescription of mine. I have seen many destroyed by their duties on that day; and to preserve others, I have frequently sus- 138 23 pended them, for a season, from the discharge of those duties. 1 would say, further, that, quitting the grosser evils of mere animal living from over-stimulation and undue exercise of body, the working of the mind in one continued train of thought is destructive of life in the most distinguished class of society, and that sena- tors themselves stand in need of reform in that par- ticular. I have observed many of them destroyed by neglecting this economy of life. Therefore, to all men, of whatever class, who must necessarily be occu- pied six days in the week, I would recommend to abstain on the seventh; and, in the course of life, by giving to their bodies the repose, and to their minds the change of ideas, suited to the day, they would assuredly gain by it. In fact, by the increased vigour imparted, more mental work would be accomplished in their Vives. A human being is so constituted that he needs a day of rest both from mental and bodily labour." Sach is the opinion of this distinguished man. Nor is it peculiar to him. Other physicians of great emi- nence, and in great numbers, have expressed the same; and facts show that this opinion is correct. 3Ie?i who. labour seven days in a week are not as healtJiy, and do not ordinarily live as long, as those who work hut six, and rest one. Many a man has lost his reason and his life, who, had he kept the Sab- batli, might have continued to enjoy them. The celebrated VVilberforce ascribes liis continuance for so long a time, under such a pressure of cares and labours, in no small degree, to his conscientious and habitual observance of the Sabbath. " ! what a blessed day," he says, "is the Sabbath, which allows us a precious interval wherein to pause, to come out from the thickets of worldly concerns, and giv-e our- selves up to heavenly and spiritual objects. Ohserva^ Hon and my own exjierience have convinced me that there is a special blessing on a right employment of these intervals. One of their prime objects, in my judgment, is, to strengthen our impressions of invisi- ble things, and to induce a habit of living much under 139 24 their influence." " ! what a blessing is Sunday, interposed between the waves of worldly business, like the divine path of the Israelites through Jordan," " Blessed be God, who hath appointed the Sabbath, and interposed these seasons of recollection." " It is a blessed thing to have the Sunday devoted to God." " There is nothing in which I would recommend you to be more strictly conscientious, than in keeping the Sabbatli holy. By this 1 mean not only abstaining from all im becoming sports, and common business, but from consuming time in frivolous conversation, paying or receiving visits, which, among relations, often -leads to a sad waste'of this precious day. I can truly declare that to me (he Sabbath has been inval- uable.^^ In writing to his friend, he says, " I am strongly impressed by the recollection of your endeavour to prevail upon the lawyers to give up Sunday consul- tations, in which poor Romilly would not concur." What became of this same poor Romilly,* who would not consent, even at the solicitation of his friend, to give up Sunday consultations? He lost his reason, and terminated his own life. Four years afterwards, Castlereagh came to the same untimely end. When Wilberforce heard of it, he exclaimed, "Poor fellow! He was certainly deranged — the effect, probably, of continued wear of mind. The strong impression on my mind is, that it is the eftect of the non-observance of the Sabbath; both as to abstracting from politics, and from the constant recurring of the same reflec- tions, and as correcting the false views of worldly things, and bringing them down to their true diminu- tiveness. " Poor Castlereagh! He was the last man in the world who appeared to be likely to be carried away into the commission of such an act ; so cool, so self- possessed." " It is curious to hear the newspapers speaking of iixcessant application to business; forget- ting that by the weekly admission of a day of re'st, * Sir Samuel Romilly, solicitor-general of England during the ad- ministration of Fox, who committed suicide November 2, 1818. 140 25 which our Maker has enjoinedj our faculties would be preserved from the effect of this constant strain." Being reminded again, by the death of .Castlereagh, of the death of Sir Samuel Romilly, he said, " If he had suffered his mind to enjoy such occasional remis- sion, it is highly probable that the struigs of life would never have snapped from over-tension. Alas! alas! Poor fellow." Well might Dr. Farre say, " The working of mind in one continued train of thought is destructive of life in the most distinguished class of society; and sena- tors themselves need reform in that particular. I have observed many of them destroyed by neglectuig this economy of life." A distinguished financier, charged with an im- mense amount of property during the great pecuni- ary pressure of 1836 and '37, said, " I should have been a dead man, had it not been for the Sabbath. Obliged to work from morning till night, through the whole, week, I felt on Saturday, especially Saturday afternoon, as if I must have rest. It was like going into a dense fog. Every thing looked dark and gloomy, as if nothing could be saved. I dismissed all, and kept the Sabbath in the good old way. On Monday it was all bright sunshine. I could see through, and I got through. But had it not been for the Sabi3ath, I have no doubt I should have been in the grave." A distinguished merchant, who, for the last twenty years, has done a vast amount of business, remarked to the writer, " Had it not been for the Sabbath, I have no doubt I should have been a maniac long ago.?' This was mentioned in a company of mer- chants, when one remarked, " That is the case ex- actly with Mr. — — . He was one of our greatest importers. He used to say that the Sabbath was the best day in the week to plan successful voyages; showing that his mind had no Sabbath. He has been in the Insane Hospital for years, and will prob- ably die tliere." Many men are there, or in the 3 141 26 maniac's grave, because they had no Sabbath. They broke a law of > nature, and of nature's God, and found " the way of transgressors to be liard." Such cases are so numerous that a British writer remarks, "We iiev^er knew a man work seven days in a week, who did not kill himself, or kill his mind." Thomas Sewall, M. D., professor of pathology and the practice of medicine in the Columbian College, Washington, D. C, remarks, " While I consider it the more important design of the institution of the Sabbath to assist in religious devotion and advance man's spiritual welfare, I have long held the opinion that one of its chief benefits has reference to his physical and intellectual constitution; affording him, as it does, one day in seven for the renovation of his exhausted energies of body and mind ; a proportion of lime small enough, according to the results of my observation, for the accomplishment of this object. I have remarked, as a general fact, that those to whom the Sabbath brings the most entire rest from their habitual labours, perform the secular duties of the week more vigorously and better, than those who continue them without intermission. For a number of years, I have been in close intimacy and intercourse with men in public life, officers of the government, and representatives in the national legis- lature, and eminent jurists, whose labours are gener- ally great, and whose duties are ardent and pressing. Some of them have considered it their privilege, as well as their duty, to suspend their public functions, while others have continued them to the going down of the Sabbath sun. Upon the commencement of the secular week, the one class arise with all their powers invigorated and refreshed, while the other come to their duties with body and mind jaded and out of tone. I have no hesitation in declaring it as my opinion that, if the Sabbath were universally observed, as a day of devotion and of rest from secular occupa- tions, far more work of body and mind would be accomplished, and be better done; more health 142 27 vmnJd be enjoyed^ loith more of ivealfh and indejjen- dence, and we should have far less of crime, and 2}0verty, and suffering.'^'' Reuben D. Mussey, M.D., professor of surgery in the Ohio Medical College, remarks, " The Sabbath should be regarded as a most benevolent institution, adapted alike to the physical, mental, and moral wants of mau. The experiment has been made with animals, and the value of one day's rest in seven, for those that labour, in recruiting their energies and pro- longing their activity, has been established beyond a doubt. In addition to constant bodily labour, tlie cor- roding influence of incessant mental exertion and so- licitude cannot fail to induce premature decay, and to shorten life. And there cannot be a reasonable doubt, that, under the due observance of the Sabbath, life would, on the average, be prolonged more than one seventh of its whole period ; that is, more than seven years in fifty." John P. Harrison, M.D., professor of materia med- ica in the same institution, adds, " The Sabbath was made for man. This truth is forcibly exemplified in the benefits conferred on the bodies of men by a pro- per observance of God's holy day of rest. Incessant, uninterrupted toil wears out the energies of man's lim- ited strength. The elasticity of the spring is destroyed by unabated pressure. The nervous system is espe- cially relieved by alternations of activity and repose, and by diversification of impressions. The sacred quietness of the Sabbath takes off from the brain that excessive fulness of blood which the mental and bodily exercise of six days is calculated to produce. The change of dress, the social worship, the physical rest, and the transfer of thought and feeling from earthly interests to higher objects, not only harmonize the mo- ral, but they refresh and invigorate the bodily powers. All experience is expressive of this universal proposi- tion, that a longer life, and a greater degree of health, are the sure results of a careful regard to the com- mandment, ' Remember the Sabbath day to keep it holy: " 143 2S Tn the above remarlcs of Professors Miissey and Harrison, numerous other educated and highly res- pectable physicians concur. Ebenezer Alden, M.D., of Massachusetts, remarks, "After mucli reflection, I am satisfied that the Sab- bath was made for man, as a j^hysical, as well as an intellectual and moral being. I View it as a day of compensation for the inadequate restorative power of the body, under continued labour and excitement. The Sabbath holds the same relation to the week that night does to day. It is mercifully interposed as an interruption of labour; a day when the cares and anxieties of life, so far as they relate to the body, should be laid aside, that man may recruit his strength and renew his exhausted powers. Unnecessary la- bour on the Sabbath is a physical sin, a transgression of a physical law, a law to which a penalty is attach- ed, a penalty which cannot be evaded. Whoever tramples upon the Sabbath, making it a day of toil, instead of a day of rest, is living ^ too fast,' and will, in consequence, the sooner reach, ^that bourn from whence no traveller returns.' Such is my opinion, and such, I apprehend, will be found to be substan- tially the opinion of every reflecting and well-educated physician." At a regular meeting of the New Haven Medical As- sociation, composed of twenty-five physicians, among whom were the professors of the Medical College, the- following questions were considered: 1. Is ^he position taken by Dr. Farre, in his testi- mony before the Committee of the British House of Commons, in your view, correct? 2. Will men who labour but six days in a week be more healthy and live longer, other things being equal, than those who labour seven? 3. Will they do pi ore work, and do it in a better manner? The vote on the above was unanimously in the affirmative ; signed by Eli Ives, chairman, and Pliny A. Jewett, clerk. John C. Warren, M.D., of Boston, professor in the 144 29 Medical College of Harvard University, observes, " I concur entirely in the opinion expressed by Dr. Farre, whom I personally know as a physician of the highest respectability. The utility of observing the Sabbath as a day of rest, considered in a secular point of view, rests upon one of the most general of the laws of nature, the law of periodicity. So far as my obser- vation has extended, those persons who are in the habit of avoiding worldly cares on the Sabbath, are those most remarkable for the perfect performance of their duties during the week. The influence of a change of thought, on the Sabbath, upon the minds of such persons, resembles that of the change of food upon the body. It seems to give a fresh spring to the mental operations, as the latter does to the physi- cal. I have a firm belief that such persons are able to do more work, aj}d do it in a better manner^ in six days, than if they worked the ivhole seven. The breathing of the pure and subUme atmosphere of a reUgious Sabbath refreshes and invigorates the spirit. It forms an epoch in our existence from which we receiv^e a new impulse, and thus constitutes the best preparation for the labours of the following week.'^ Gilbert Smith, M. D., late president of the College of Physicians in the city of New York, says, " I have read with much satisfaction Dr. Farre's testimony, and unhesitatingly subscribe to his views." The opinions of the above and many other distin- guished medical gentlemen are abundantly confirmed by facts. Men who labour but six days in a week are more healthy and strong than those who labour seven. They do more work, and live, upon an aver- age, to a greater age. This has been strikingly ex- emplified in numerous cases. Eight respectable phy- sicians of Rochester, New York, viz., F. Backus, M.D.; J. E. El wood, M.D.; M. Strong, M.D.; J. W. Smith, M. D.; J. Brewster, M. D.; J. H. Hamilton, M. D.; E. W. Armstrong, M. D.; and M. Long, M. D., have given the following testimony: "We fully con- cur in the opinions expressed by Drs. Farre and Warren. Having most of us lived on the Erie Canal . N 3* 145 30 since its completion, we have uniformly witnessed the same deteriorating effects of seven days' working upon the physical constitution, both of man and beast, as have been so ably depicted by Dr. Farre." They are more sickly than others, bring upon themselves, in great numbers, a premature old age, and sink to an untimely grave. Nor is it true that men who labour six days in a week, and rest on one, are more healthy, merely, and live longer than those who labour seven ; but they do more ivork, and in a better manner. The experiment was tried in England upon two thousand men. They were employed for years, seven days in a week. To render them contented in giving up their right to the Sabbath as a day of rest, that birth- right of the human family, they paid them double wages on that day, eight days wages for seven days' work. But they could not keep them healthy, nor make them moral. Nor can men ever be made moral, or kept most healthy in that way. Things went badly, and they changed their course — employed the workmen only six days in a week, and allowed them rest on the Sabbath. The consequence was, that they did more work than ever before. This, the superintendent said, was owing to two causes, viz., the demoralization of the peojjle under the first system, and their exhaustion of bodily strength, which was visible to the most casual observer. Such a course will always demoralize men, and diminish their strength. It was tried on the northern frontier of the United States, during the last war. When building vessels, making roads, and performing other laborious services, the commander stated that it was not profitable to em- ploy the men on the Sabbath, for it was found that they could not, in the course of the week, do as much work. In the year 1S39, a committee was appointed in the legislature of Pennsylvania, who made a report with regard to the employment of labourers on their canals. In that report, they say, in reference to those who had petitioned against the employment of the work- men on the Sabbath, " They assert, as the result of 146 31 their experience, that both man and beast can do more work by resting one day in seven, than by working on the whole seven." They then add, " Your committee feel free to confess, that their oivn experience as busi- ness men, farmers, or legislators, corresponds with the assertion." The minister of marine in France has addressed a letter to all the maritime prefects, directing that no workman, except in case of absolute necessity, be employed in the government dock-yards on the Sab- bath. One reason which he gives is, that men who do not rest on the Sabbath do not perform as much .abour during the week, and, of course, that it is not profitable to the state to have labour performed on that day. Another reason is, that it is useful to the state to promote among the labouring classes the reli- gious observance of the Sabbath. This is, no doubt, the case. And one way to promote among the la- bouring classes, the religious observance of the Sab- bath is, for functionaries of the government to suspend their secular business, and religiously observe the day themselves. Let the distinguished classes of society set an example of keeping the Sabbath, and others may be expected to follow it. And let employers in no case unnecessarily deprive those whom they em- ploy, of the rest and privileges which God has provi- ded for them, and the enjoyment of which would pro- mote the mutual good of all. The policy ivhich seeks to gain by the violation of the laws ivhich infinite loisdom and goodness have established, is selfish, short-sighted, and defeats its own end. The experiment was tried in a large flouring estab- lishment. For a number of years they worked the mills seven days in a week. The superintendent was then changed. He ordered all the works to be stop- ped at eleven o'clock on Saturday night, and to start none of them till one o'clock on Monday morning, thus allowing a full Sabbath every week. And the same men, during the year, actually ground thousands of bushels more than had ever been ground, in a single year, in that establishment before. The men, 147 32 having been permitted to cleanse themselves^ put on their best apparel, rest from wordly business, go with their families to the house of God, and devote the Sabbath to its appropriate duties, were more healthy, moral, punctual and dihgent. They lost less time in drinking, dissipation and quarrels. They were more clear-headed and whole-hearted, kneAV better how to do things, and were more disposed to do them in the right way. This, under similar circumstances, will always be the case. Men who labour six days in a week, and rest one, can do more work in all kinds of business, and in all parts of the world, and do it in a better manner, than those who labour seven. The Sabbath was not designed, and it is not adapted to injure men, even in their business for this world, but to benefit them; and those who will not keep it, reject their own mercies. It has been said that those who manufacture salt by boiling must violate the Sabbath, because it will not do to let the kettles cool down as often as once a week. But a gentleman tried the experiment, who said that, if he could not keep the Sabbath, he would not make salt. He had thirty-two kettles. He allow- ed the fires to go out, and all the works to stop, from Saturday till Monday. His men attended public wor- ship on the Sabbath. In the course of the season, they boiled seventy-eight days, and made, upon an average, over two hundred bushels of salt a day — in all fifteen thousand eight hundred and seventy bush- els ; and at an expense, for breakage and repairs, of only six cents. At the close of the season, he told his Sabbath-breaking neighbours how much he had made ; but it was so much more than they had made themselves, that they could hardly believe him. Their expenses for breakage and repairs had been much greater than his. Not a man, with the same dimen- sion of kettles, liad made as much salt as he. Rest- ing on the Sabbath does not, on the whole, hinder men in their business. It helps them both as to the quantity and the quality of their work. Even fisher- 148 33 men abroad on the ocean, who fish but six days hi a weekj.ordmarily prosper better tlian those who fish seven. A gentleman who resides in a fishing town, and who has made extensive inquiries, remarks, " Those who fish on the Sabbath do not, ordinarily, take any more during the season, than those who keep the Sabbath. They do not make more money, or prosper better for this world. They are not more respectable or useful, nor are their families. Their children are not more moral, and it seems to be no better for them, 171 any respect, than if they fished and did business only six days in a week. *•' One man followed fishing eight years. The first four he fished on the Sabbath. The next four he strictly kept the Sabbath, and is satisfied that it was for his advantage in a temporal point of view. An- other man, who was accustomed, for some years, to fish on the Sabbath, afterwards discontinued it, and found that his profits were greater than before. An- other man testifies that, in the year 182 7, he and his men took more fish by far than any who were asso- ciated with them, though he kept the Sabbath, and they did not. It was invariably his practice to rest from Saturday till Monday. Though it was an un- favourable season for the fisheries, he was greatly prospered in every way, and to such an extent that many regarded his success as almost miraculous. "Examples like the above might be multiplied to almost any extent. So far as T can learn by diligent inquiry, all who have left off fishing on the Sabbath, ivithout an exception, think the change has been for their temporal advantage. '^ He who has been more successful than any other among us, this season, has strictly kept the Sabbath, as have also his men. They went to the coast of Labrador, were gone less time than usual, took more fish than the crew of any other vessel, and more than they could bring home. They gave away thirty-five hundred fish before they left the ground. In thirteen days they caught eleven hundred quintals." n2 149 34 A gentleman belonging to another fishing town, which sends out more than two hundred vessels in a year, writes as follows: "I think it may safely be stated that those vessels which have not fished on the Sabbath have, taken together, met with more than 07'dinary success. The vessel whose earnings were the highest the last year and the year before, was one on board which the Sabbath was kept by refraining from labour, and by religious worship. There is one firm which has had eight vessels in its employ this season. Seven have fished on the Sabbath, and one has not. That one has earned seven hundred dollars more than the most successful of the six. There are two other firms employing each three vessels. Two out of the three, in each case, have kept the Sabbath, and in each case have earned more than two-thirds of the profit sP The sabbatical institution is in accordance with the nature of7nan,and the observance of it is profit- able unto all things. The same law is impressed, by the same divine hand, on the nature of the labouring animals. When employed but six days in a week, and allowed to rest one, they are more healthy than they can be when employed during the whole seven. They do more work, and live longer. The experiment was tried on a hundred and twenty horses. They were employed, for years, seven days in a week. I3ut they became unhealthy, and finally died so fast, that the owner thought it too expensive and put them on a six days' arrangement. After this he was not obliged to replenish them one-fourth part as often as before. Instead of sinking continually, his horses came up again, and lived years longer than they could have done on the other plan. A manufacturing company, which had been accus- tomed to carry their goods to market with their own teams, kept them employed seven days in a week, as that was the time in which they could go to the mar- ket and return. But by permitting the teams to rest on the Sabbath, they found that they could drive 150 35 them the same distance in six days that they formerly did in seven, and, with the same keeping, preserve them in better order. At a tavern in Pennsylvania, a man, who had arrived the evening before, was asked, on Sabbath morning, whether he intended to pursue his journey on that day. He answered, " No." He was asked, " Why not ?" " Because,'^ said he, " I am on a long journey, and wish to perform it as soon as I can. I have long been accustomed to travel on horseback, and have found that, if I stop on the Sabbath, my horse will travel further during the week than if I do not." A gentleman in Vermont, who was in the habit of driving his horses twelve miles a day, seven days in a week, afterwards changed his practice, and drove them but six days, allowing them to rest one. He then found that, with the same keeping, he could drive them fifteen miles a day, and preserve them in as good order as before. So that a man may rest on the Sabbath, and let his horses rest, yet promote the benefit of both, and be in all respects a gainer. Two neighbours in the state of New York, each with a drove of sheep, started on the same day for a distant market. One started several hours before the other, and travelled uniformly every day. The other rested every Sabbath. Yet he arrived at the market first, with his flock in a better condition than that of the other. In giving an account of it, he said that he drove his sheep on Monday about seventeen miles, on Tuesday not over sixteen, and so lessening each day, till on Saturday he drove them only about eleven miles. But on Monday, after resting on the Sabbath, they would travel again seventeen miles, and so on each week. But his neighbour's sheep, which were not allowed to rest on the Sabbath, before they arrived at the market, could not travel, without injury, more than six or eight miles in a day. Two men from another part of the same state, each with a drove of sheep, started at the same time for another market. One rested, and the other travelled, 151 36 on the Sabbath, through the whole journey. And the man who kept the Sabbath arrived at the market as many days before the other, as he rested Sabbath da37-s on the road. A number of men started together from Ohio, with droves of cattle for Philadelphia. They had often been before, and had been accustomed to drive on the Sabbath as on other days. One had now changed his views as to the propriety of travelling on that day. On Saturday he inquired for pastures. His associates wondered that so shrewd a man should think of con- suming so great a portion of his profits by stopping with such a drove a whole day. He stopped, how- ever, and kept the Sabbath. They, thinking that they could not afford to do so, went on. On Monday he started again. In the course of the week he passed them, arrived first in the market, and sold his cattle to great advantage. So impressed were the others with the benefits of thus keeping the Sabbath, that ever afterwards they followed his example. A gentleman started from Connecticut, with his family, for Ohio. He was on the road about four weeks, and rested every Sabbath. From morning to night, others, journeying the same way, were passing by. Before the close of the week he passed them. Those who went by late on the Sabbath he passed on Monday; those who went by a little earlier he passed on Tuesday; and so on, till, before the next Sabbath, he had passed them all. His horses were no better than theirs, nor were they better fed. But having had the benefit of resting on the Sabbath, according to the command of God and the law of nature, they could out-travel those who had violated that law. A company of men in the state of New York pur- chased a tract of land in Northern Illinois, and started, with their families and teams, to take possession of it. A part of them rested on the Sabbath. The others continued their journey on that, as on other days. Before the next Sabbath, those who had stopped, passed by the others. This they did every week, and each succeeding week a little earlier than they did the 152 37 week before. Had the journey continued, they would soon have been so fcir ahead that the others would not be able to overtake them on the Sabbath. They were the first to arrive at their new homes, with men and teams in good order. Afterwards the others came, jaded and worn out by the violation of the law of na- ture and the command of God. Great numbers have made similar experiments, and uniformly with similar results; so that it is now settled by facts, that the observance of the Sabbath is required by a natural laio, and that, were man nothing more than an animal, and were his existence to be confined to this world, it would be for his interest to observe the Sabbath. Should all the business, which is not required by the appropriate duties of the Sabbath, be confined to six days in a week, the only time which God has made, or given to man, or to which he has a right, for that purpose, both man and beast might en- joy higher health, obtain longer life, and do more work, and in a better manner, than by the secular em- ployment of the whole seven. But man is an angel as well as an animal. He has a soul as well as a body. The Sabbath was made for both, especially for the soul. It derives its chief importance from its influence on that which is deathless. It is the great institution for elevating, purifying, and blessing the soul, and fitting it not only for usefulness and happiness on earth, but for glory, honour, immortality, and eternal life, in heaven. Even the intellect incessantly employed, becomes jaded, enfeebled, and deranged. Men of strong and vigorous powers, disciplined and trained for the most eff'ective efl"orts, have found, by experience, that they can accomplish more, and in a better manner, by employing the mind, especially in one continued train, not over six days in a week, and resting one, than they can by employing it the whole seven. After trying both ways, they find that they can ac- complish in one what they cannot accomplish in the other, and have thus proved that the Sabbath was 3 153 38 made for the intellect, as well as the other parts of man. Scientific and literary men, who study but six days in a week, ordinarily make greater progress, in the course of the year, than those who study seven. Experience has shown the same with reference to stu- dents in colleges. After the rest and duties of the Sab- bath, the mind is in a better state for vigorous and successful effort. The following declaration of Sir Matthew Hale is an illustration of this truth. "Though my hands and my mind have been as full of secular business both before and after I was judge, as, it may be, any man's in England, yet I never wanted time in six days to ripen and fit my- self for the business and employments I had to do, though I borrowed not one minute from the Lord's day, to prepare for it, by study or otherwise. But, on the other hand, if I had, at any time, borrowed from this day, any time for my secular employment, I found it did further me less than if I had let it alone; and therefore, when some years' experience, upon a most attentive and vigilant observation, had given me this instruction, I grew peremptorily re- solved never in this kind to make a breach upon the Lord's day, which I have now strictly observed for more than thirty years." He also declared that it had become almost proverbial with him, when any one importuned him to attend to secular business on the Sabbath, to tell them that if they expected it, to " succeed amiss," they might desire him to undertake it on that day; that he feared even to think of secu- lar business on the Sabbath, because the resolution then taken would be disappointed or unsuccessful; and that the more faithfully he applied himself to the duties of the Lord's day, the more happy and success- ful was his business during the week. The late distinguished Dr. Wilson, pastor of the First Presbyterian Church in Philadelphia, for a num- ber of years before he became a preacher of the gos- pel, was an eminent lawyer in the state of Delaware. He was accustomed, when pressed with business, to make out his briefs, and prepare for his Monday's 154 39 pleading on the Sabbath. But he so uniformly failed, during the week, in carrying out his Sunday plans, that it arrested his attention. As a philosopher, he inquired into the cause of his uniform failure, and came to the conclusion that it might be, and probably was, on account of his violation of the Sabbath, by employing it in secular business. He therefore, from that time, abandoned the practice of doing any thing for his clients on that day. The difficulty ceased. His efforts on Monday were as successful as on other days. Such were the facts in his case, and many others have testified to similar facts in their experi- ence. A mechanic in Massachusetts, whose business re- quired special skill and care, was accustomed, at times, when pressed with business, to pursue it on the Sab- bath, after having followed it during the six days of the week. But he so often made mistakes, by which he lost more than he gained, that he abandoned the practice, as one which he could not afford to continue. Mind is no more made to work vigorously and con- tinuously in one course of effort seven days in a week, than the body; and it cannot do it to advantage. There are laws of mind, as well as of body, which no man can annul; and they have penalties which no transgressor can evade. He may seem for a time to escape, and even to prosper; but judgment will come. If he continues his course of transgression, he will wither and droop, or, long before the proper time, and often suddenly, will come to his end, and have none to help him. The memory of many a man can recall instances among his own acquaint- ances which have been striking illustrations of this truth. Mind, as well as body, must have rest, and the more regularly it has it, according to the divine appointment, other things being equal, the more per- fect will be the health, and the greater the capability of judicious, well-balanced, long-continued, and effec- tive efforts. Clergymen, whose official duties^ require vigorous and toilsome efforts on the Sabbath, must have some 155 40 other day for rest, or their premature loss of voice, of health, or of life, will testify to them and to others the reahty and hiirtfulness of their transgressions. Dis- tinguished scholars, jurists, and statesmen, have often fallen victims to the transgression of this law. Stu- dents, literary and professional men, who have tho- roughly tried both ways, have all found that they could accomplish more mental labour, and in a better manner, by abstaining from their ordinary pursuits on the Sabbath, than by employing the whole week in one continuous course of efforts. But the great evil of transgressing the law of the Sabbath is on the heart. Man is a moral, as well as an intellectual being. His excellence, his useful- ness, and his happiness, depend chiefly on his char- acter. To the right formation and proper culture of this, the Sabbath is essential. Without it, all other means will, to a great extent, fail. You may send out Bibles as on the wings of the wind, scatter religious tracts like the leaves of the forest, and even preach the gospel, not only in the house of God, but at the corner of every street, — if men will not stop their worldly business, traveUing, and amusements, and at- tend to the voice which speaks to them from heaven, the cares of the world, the deceitfulness of riches, and the pride of Hfe, will choke all these means, and ren- der them unfruitful. Such men do not avail them- selves of the institution which God has appointed to give efficacy to moral influence, and which he blesses by his Spirit for that purpose. On the other hand, men who keep the Sabbath feel its benign effects. Even the external observance of it, is, to a great ex- tent, connected with external morality; while its inter- nal, as well as external observance will promote purity of heart and life. Of twelve hundred and thirty-two convicts, who had been committed to the Auburn State Prison pre- viously to the year 1838, four hundred and forty-seven nad been watermen, — either boatmen or sailors, — men who, to a great extent, had been kept at work on the Sabbath, and thus deprived of the rest and 156 41 privileges of that day. Of those twelve hundred and thirty-two convicts, only twenty-six had conscientiously kept the Sabbath. Of fourteen hundred and fifty, who had been com- mitted to that prison previously to 1839, five hundred and sixty-three had been of the same class of men ; and of the whole, only twenty-seven had kept the Sabbath. Of sixteen hundred and. fifty-three, who had been committed to that prison previously to 1840, six hun- dred and sixty had been watermen, and twenty-nine only had kept the Sabbath. Of two hundred and three, who were committed in one year, ninety-seven had been watermen, and only two out of the whole had " conscientiously kept the Sabbath. Thus it appears, from official documents, that, while the watermen were but a small proportion of the whole population, they furnished a very large propor- tion of the convicts; much larger, it is believed, than they would have done, had they enjoyed the rest and privileges of the Christian Sabbath. It appears, also, that nearly all the convicts were Sabbath-breakers — men who disregarded the duties and neglected the pri- vileges of that blessed day. The watermen had been kept at work, in many cases, under the delusive plea, that, should they be permitted to rest on the Sabbath they would become more wicked, — an idea, which facts, under the means of grace, show to be false. On the Delaware and Hudson Canal, on which are more than seven hundred boats, the experiment has been tried. The directors were told, at first, that, should they not open the locks on the Sabbath, the men would congregate in large numbers, and would become more wicked than if they should continue to pursue their ordinary business ; but the result is direct- ly the reverse. Since the locks have not been opened, and official business has not been transacted on the Lord's day, the men have become more moral, as well as more healthy, and the interests of all have been manifestly promoted by the change. O 4* 157 42 Let any class of men enjoy the rest and privileges of the Sabbath, and the effects will prove that it " was made for man,'^ by Him who made man ; and who, in view of all its consequences, especially as the great means of giving efficacy to moral government, with truth pronounced it " very good.'^ On the other hand, take away from man the influ- ence of the Sabbath and its attendant means of grace, and you take away the safeguard of his soul ; you bar up the highway of moral influence, and lay him open to the incursions and conquests of Satan and his legions. Thus man becomes an easy prey, and is led captive by the adversary at his will. Of one hundred men admitted into the Massachu- setts State Prison in one year, eighty-nine had lived in habitual violation of the Sabbath, and neglect of public worship. A gentleman in England who was in the habit, for more than twenty years, of daily visiting convicts, states that, almost universally, when brought to a sense of their condition, they lamented their neglect of the Sabbath, and pointed to their violation of it as the principal cause of their ruin. That prepared them for, and led them on, step by step, to the com- mission of other crimes, and finally to the commission of that which brought them to the prison, and often to the gallows. He has letters almost innumerable, he says, from others, proving the same thing, and that they considered the violation of the Sabbath the great cause of their ruin. He has attended three hundred and fifty at the place of execution, when they were put to death for their crimes. And nine out of ten who were. brought to a sense of their condition, attri- buted the greater part of their departure from God to their neglect of the Sabbath. Another gentleman, who has been conversant with prisoners for more than thirty years, states that he found, in all his experience, both with regard to those who had been capitally convicted and those who had not, that they referred to the violation of the Sabbath as the chief cause of their crimes ; and that this has 158 43 been confirmed by all the opportunities he has had of examining prisoners. Not that this has been the only cause of crime ; but, like the use of intoxicating liquors, it has greatly increased public and private immorality, and been the means, in a multitude of cases, of pre- mature death. Another gentleman, who has had the charge of more than one hundred thousand prisoners, and has taken special pains to ascertain the causes of their crimes, says, that he does not recollect a single case of capital offence where the party had not been a Sabbath-breaker. And in many cases they assured him that Sabbath-breaking was the first step in their downward course. Indeed, he says, with reference to prisoners of all classes, ni?iefee)i out of twenty have neglected the Sabbath and other ordinances of reli- gion. And he has often met with prisoners about to expiate their crimes by an ignominious death, who earnestly enforced upon survivors the necessity of an observance of the Sabbath, and ascribed their own course of iniquity to a non-observance of that day. Says the keeper of one of the largest prisons, ''Nine tenths of our inmates are those ivho did not value the Sabbath, and were not in the habit of attending public worship.^' It is not so strange, then, if human nature was the same, and the effect of Sabbath-breaking the same, under the Jewish dispensation as it is now, that God should cause the Sabbath-breaker, like the murderer, to be put to death. Sabbath-breaking prepared the way for murder, and often led to it ; and it would- not be possible to prove that Sabbath-breaking, now, is not doing even more injury to the people of the United States than murder. Should every person in this country habitually keep the Sabbath, and attend pub- lic worship, murders would, to a great extent, if not wholly, cease ; and prisons become comparatively empty. Sabbath-keepers very rarely commit mur- der, or perpetrate other heinous crimes. The secretary of a Prison Discipline Society, who has long been extensively conversant with prisoners, 159 44 was asked how many persons he supposed there are in State Prisons, who observed the Sabbath and habit- ually attended public worsliip up to the time when they committed the crime for which they were im- prisoned. He answered, " I do not suppose there are any." An inquiry into the facts, it is believed," would show, with but few exceptions, this opinion to be correct. Men who keep the Sabbath, experience the restraining, if not the renewing and sanctifying grace of God. fVhile they keep the Sabbath, God keeps them. When they reject the Sabbath, he rejects them; and thus suffers them to eat the fruit of their own way, and to be filled ivith their oivn devices. A father, whose son Avas addicted to riding out for pleasure on the Sabbath, was told that, if he did not stop it, his son would be ruined. He did not stop it, but sometimes set the example of riding out for plea- sure himself. His son became a man, was placed in a responsible situation, and entrusted with a large amount of property. Soon he was a defaulter, and absconded. In a different part of the country he obtained another responsible situation, and was again intrusted with a large amount of property. Of that he defrauded the owner, and fled again. He Avas apprehended, tried, convicted, and sent to the State Prison. After years spent in solitude and labour, he wrote a letter to his father, and, after recounting his course of crime, he added, " That was the effect of breaking the Sabbath when I was a boy.^^ Should every convict who broke the Sabbath when a boy, and whose father set him the example, speak out from all the State Prisons of the country, they would tell a story which would cause the ears of every one that should hear it to tingle. A distinguished merchant, long accustomed to ex- tensive observation and experience, and who had gained an uncommon knowledge of men, said, "When I see one of my apprentices or clerks riding out on the Sabbath, on Monday I dismiss him. Such an one cannot be trusted." Facts echo the declaration — " Such an one cannot 160 45 be trusted." He is naturally no worse than others. But he casts off fear, lays himself open to the assaults of the adversary, and rejects the means of divine pro- tection. He ventures unarmed into the camp of the enemy, and is made a demonstration to the world of the great truth that " he that trusteth to his own heart is a fool." Not a man in Christendom, whatever his character or standing, can knowingly and presumptu- ously trample on the Sabbath, devoting it to worldly business, travelling, pleasure, or amusement, and not debase his character, increase his wickedness, and aug- ment the danger that he will be abandoned of God, and given up to final impenitence and ruin. It was on Sabbath morning, while out on an ex- cursion for pleasure, that he who was intrusted with great responsibilities, and was thought to be worthy of confidence, committed an act which was like the letting out of great waters, which ceased not to flow, till, wearing their channels broader and deeper, they overwhelmed him and others in one common ruin. Many a man, setting at nought the divine counsel with regard to the Sabbath, and refusing, on that day, to hearken to his instruction or reproof, almost before he was aware of it, has found himself abandoned of God, in the hands of the enemy, chained and fettered by transgression, sinking from. depth to depth, till he was suddenly destroyed, and there was no remedy. Let every young man., especially him ivho has gone out from his father'^s counsels and his mother^ s pray- ers., remember the Sabbath, and keep it holy; be found habitually in the house of God, and under the sound of that gospel which is able to make him wise unto salvation, through faith in Christ Jesus. Let him avoid worldly business and amusements on that day, as he would avoid the gate of hell. Even where they do not lead to abandonment in crime, they harden the heart, pollute the affections, sear the conscience, and prevent the efficacy of all the means of grace. They carry the soul away from God on the rapid stream of time, towards eternal per- dition. Their language is, " No God — no heaven — o2 161 46 no hell ! No human accountability for the things done in the body! Who is Jehovah, that I should serve him? I know not Jehovah, neither will I obey his voice." In its progress, Sabbath-breaking sometimes seems to become a trial of strength between the Sabbath- breaker and his Maker. So besotted is he, that he acts as if he thought he could outwit or overcome the Almighty, and gain something valuable by opposing his will. A man in the state of New York remarked that he intended to cheat the Lord out of the next Sabbath, by going to a neighbouring town to visit his friends. He could not afford to take one of his own days, and therefore resolved to cheat the Lord out of his. On Saturday, he went with his team into a forest, to get some wood. By the fall of a tree, he was placed in such a condition that he did not attempt to carry his intended fraud into execution. He was willing to stay at home. But another man, in the same state, who had spent the Sabbath in getting in his grain, said that he had fairly cheated the Almighty out of one day. He boasted of it as a mark of his superiority. On Tues- day, the lightning struck his barn. He gained nothing valuable by working on the Sabbath. Another man acted as if he thought all the evil of working on the Sabbath consisted in its being seen. He went out of sight, behind the woods, and spent the day in gathering his grain, and putting it into a vacant building near his field. But the lightning struck the building, and, with the grain, it was burned to ashes. He who made the eye saw what this man did, and so ordered things, in his providence, that he gained no real good by his transgression. Men are not apt, in the end^ to gain in that way. Seven young men, in a town in Massachusetts, started in the same business nearly at the same time. Six of them had some property or assistance from their friends, and followed their busmess seven days in a week. The other had less property than either 162 47 of the six. He had less assistance from others, and worked in his business only six days in a week. He is now the only man who has property, and has not failed in his business. A distinguished merchant, in a large city, said to the writer of this, " It is about thirty years since I came to this city ; and every man through this whole range, who came dov/n to his store, or suifered his counting- room to be opened on the Sabbath, has lost his pro- perty. There is no need of breaking the Sabbath, and no benefit from it. We have not had a vessel leave the harbour on the Sabbath, for more than twenty years. It is altogether better to get them off on a week day than on the Sabbath." It is better even for this world. And so with all kinds of secular business. Men may seem to gain for a time by the profanation of the Sabbath ; but it does not end well. Their disappointment even here, often comes sud- denly. The writer of this, in a late journey, passed near the houses of four men, who started together for the far West. On Sabbath morning, they discussed the question whether it was right and best for them to travel on the Lord's day. The result was, three of them went onward, and reached the city of Buffalo in time to take the steamboat Erie, on her last voyage. On that same Sabbath morning, a company of travel- lers, in another place, discussed the same question with regard to the propriety of their travelling on that day. And they separated one from another. • A part went on their journey, and a part stopped and attend- ed public worship. Those who went on, arrived in time to take the same boat. But they had not pro- ceeded far, when it took fire, and was soon in a blaze. Some were consumed ; others jumped overboard, and were drowned. " Never,'' said a man who went out to their assistance, — "never shall I forget the sound that struck upon my ear, when I first came within hearing of that boat. They were hanging on the sides, and the burning cinders were pouring down on their heads, and they were dropping off, and dropping off. 0, it wa^ like the waiUng of despair." 163 48 Those who stopped and attended pubUc worship arrived in safety, took another boat, and Uve to testi- fy not only to the duty, but the utility, of remember- ing the Sabbath day and keeping it holy. " My own brother,'^ said a man who heard the above statement, " was in that very company. He stopped, and saved his life.^^ How many other men may have saved their lives, and how many may have instrumental] y saved their souls, by keeping the Sabbath and per- forming its appropriate duties, none but the I^ord of the Sabbath, and the Saviour of souls can tell. Cer- tain it is that in the keeping of his commands, though it should not exempt men from sudden aeath, there is great reward. A man and his wife were very desirous of arriving in New York in season to take the steamboat Lexing- ton. They were so anxious that they travelled a great portion of the Sabbath. They arrived in season, took the boat, and were among the multitude who, on that dismal night, perished in the flames, or found a watery grave. A man, on the previous Sabbath, requested his neighbour to go with him to New York, for the pur- pose of taking the same boat. His neighbour refused because it was the Sabbath. He was urged, but would not go. The other man then went to his son, and urged him to go. He was reluctant, but, being strongly urged, he finally, consented. They started on their journey. They reached the boat ; but it was to die and go to judgment. They did not gain what they expected by travelling on the Sabbath. Great numbers have often, very often, when they expected to gain an important object, been disappointed, sud- denly and awfully disappointed. That company of persons who went out on the Sabbath, in a pleasure-boat, expected to be gainers. But the tumult within, before the tumult without, told them that all was not right; and when the boat upset, and the hapless victims sank to rise no more, new tes- timony was added to that of thousands, that disobe- dience to God is not the way to gain, even for this world. 164 49 A distinguished mechanic, in a part of the country where the Sabbath was disregarded, had been accus- tomed for a time to keep his men at work on that day. He was afterwards at work for a man who regarded the Sabbath, and who, on Saturday, was anxious to know what he intended to do ; and therefore asked, " What do you expect to do to-morrow ?" He said, " I expect to stop, and keep the Sabbath. I used to work on the Sabbath, and often obtained higher wages than on otiier days. But I so often lost, during the week, more than all I could gain on the Sabbath, that I gave it up years ago. I have kept the Sabbath since, and I find it works better.'^ It does work bet- ter. And all who make the experiment will, in due time, find it so. Menivho work against the commandment of God, work against the providence of God; and that joro- vidence will be too strong for them. "I used," said the master of a vessel, "sometimes to work on the Sabbath ; but something would hap- pen, by which I lost so much more than I gained, by working on the Sabbath, that on one occasion, after having been at work, and met with some disaster, I swore, most profanely, that J never would work again, or suffer my men to work on that day. And I never have." He finds it works better. He does not swear now. He has induced many others not to swear, and not to break the Sabbath. He finds that in the keep- ing of God's commands, there is great reward. All who obey them will find the same. An old gentleman, in Boston, remarked, " Men do not gain any thing by working on the Sabbath. I can recollect men who, when I was a boy, used to load their vessels, down on Long Wharf, and keep their men at work from morning to night on the Sab- bath day. But they have come to nothing. Their children have come to nothing. Depend upon it, men do not gain any thing, in the end, by working on the Sabbath." In another part of the country, an old man remark- ed, " I can recollect more than fifty years ; but I can- 5 165 50 not recollect a case of a man, in this town, who was accustomed to work on the Sabbath, who did not fail or lose his property before he died.'^ There are some cases, however, where men who habitually break the Sabbath do not fail ; they make property, and keep it till they die. A case of this sort came to the knowledge of the writer. The man was notorious for disregarding the Sabbath, and prosecuting his worldly business on that day. He increased his riches till he thought that he had enough, and began to make preparation to retire and enjoy it. But before he was ready for that, he lost his reason, and died a maniac. But all Sabbath-breakers, who make property and keep it, do not lose their reason. Some continue to enjoy it while they live, and transmit their property to their children. But it is less likely to be a blessing to them, than if it had been acquired in obedience to the laws of God. It does not wear well, and, while it lasts, often appears to be under a curse. "Those views,'^ said a man, "are all superstition; the idea that it is not as profitable or safe to work on the Sabbath as on other days is false. I will prove that it is false.^ So he attempted it. He ploughed his field and sowed his grain on the Sabbath. It came up and grew finely. Often, during the season, he pointed to it, in proof that Sabbath-day labour is safe and profitable. He reaped it and stacked it up in the field. His boys took the gun, and went out into the woods. It was a dry time, and they set the leaves on fire. The wind took the fire ; it swept over the field, and nought but the blackness of ashes marked the place where the grain stood. " Let not him that putteth on the harness boast himself, as he that put- teth it off.^' He could not prove, though he tried long and hard, that it is safe or profitable to work on the Sabbath. But another man thought he had succeeded better. He even boasted, that he had found, by experiment, that it was more profitable to work on the Sabbath than to rest and attend public worship. The Sabbath 1G6 51 on which he had finished the gathering in of his crops, he told his neighbours who had attended public wor- ship, how much wiser he had been than others. lie had worked on the Sabbath all the year, and had thus gained more than fifty days, which his neighbours had lost by their superstition. But that very day the lightning struck his barn, and his Sabbath-day gains and his week-day gains were burnt together. His neighbours were not convinced that it was profitable or safe to work on the Sabbath. It was not in his power to convince them. They were more disposed than ever to confine their secular business to the six days which were made and given to men, and to which alone they have a right for that purpose. Thougli this is not a state of full retribution, yet Jehovah is " a God who judgetli in the earth,^^ and sometimes, even here, he visits certain sins with his curse ; causing a fearful looking-for of judgment and fiery indignation, which are to come hereafter. The intemperate man cannot compete with the temperate, nor, continuing such, can he escape the drunkard's grave. Notorious rebels against earthly parents will look in vain for those smiles of Providence which fall upon filial virtue. *' The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.'' And he that contemneth his Father in heaven, and openly trampleth on that institution which he hath appointed for giving efficacy to his moral government among men, and ditfusing the blessings of his parental love over the great human famity, will find that though his long-suffering is amazing, while his sun rises on the evil and the good, and his rain descends on the just and the unjust, judgment, in due time, lingereth not, and damnation slumbereth not. In many cases, before it comes there are indications of violated laws, by attendant retributions. Every intemperate man is an evidence of this truth. A man of remarkable talents for business, and good opportunities for the acquisition of property, was eon- 167 52 fident that he could succeed, and keep what he gained, without regarding the Sabbath, or obeying the natural and moral laws of God. He had no idea of being con- fined in his efforts to six days in a week. He would take all the days, and employ them as he pleased. For a time he succeeded. Property flowed in upon him, and he grew increasingly confident that the idea of the necessity or utility of keeping the Sabbath, in order to permanent prosperity, was a delusion. The last year his property was sold for the benefit of his creditors by the sheriff; and he now seems further than ever from being able to prove that ungodliness is profitable even for this life. It sometimes, for a sea- son, appears to superficial observers, to be so. But the end corrects the mistake ; and sometimes the retri- bution which follows convinces the transgressor him- self that it comes from God, and leads him to abandon his violations of the Sabbath. A man who ridiculed the idea that God makes a difference in his providence between those who yield visible obedience to his laws and those who do not, had been engaged, on a certain Sabbath, in gathering his crops into his barn. The next week, he had occasion to take fire out into his field in order to burn some brush. He left it, as he supposed, safely, and went in to dinner. The wind took the fire, and car- ried it into his barn-yard, which was filled with com- bustibles, and, before he was aware of it, the flames were bursting out of his barn. He arose in amaze- ment, saw that all was lost, and fixing his eyes on the curling flames, stood speechless. Then, raising his finger, and pointing to the rising column of fire, he said, with solemn emphasis, " That is the finger of God." Do you say, barns sometimes are burnt whose owners do- not break the Sabbath; buildings are struck with lightning while their owners are engaged in public worship ; steamboats take fire, and good men are burnt up in them; or their property takes wings and flies away, as well as the property of notoriously wicked men ? That is sometimes the case. 168 53 Calamities in this world come, to some extent, upon all. But do they come as often, and to so great an extent, upon those who obey the natural and moral laws of God, as upon those who openly and habitu- ally violate them? Do the intemperate, the thief, and the murderer ordinarily secure and retain as many blessings in this world, as the temperate, the honest, and the pious? Do notorious and habitual Sabbath-breakers, who devote the day to worldly business, travelling, and •amusement, acquire as much property, keep it as long, and as often transmit it, as a blessing to their children, as those who conscientiously abstain from those prac- tices, and regularly attend the public worship of God, on the Lord's day? Let the Bible and facts deter- mine. Look at the men who, for the last forty years, have disregarded the Sabbath, and pursued their course of business or amusement seven days in a week; look at their children and children's children, and compare them, as a body, with those who kept the Sabbath, and trained up their children in the nur- ture and admonition of the Lord ; and let the convic- tions of every sober, candid, and reflecting man deter- mine. Aged men, in great numbers, after extensive observation, through a long course of years, have ex- pressed a strong conviction that facts echo the decla- rations, " Six days shalt thou labour and do all thy work; but remember the Sabbath day, and keep it holy." Any man may die suddenly by fire or water, light- ning or disease. It is not a part of the Saviour's promise, even to his friends, that they shall not die suddenly. He evidently teaches that they may, and, in view of it, says, "Watch, therefore, for in such an hour as ye think not, the Son of man cometh." "And what I say unto 3^ou, I say unto all. Watch!" No man, whatever his character, can be sure that he will not, the next hour, be in eternity. That is a reason why no man should break the Sabbath, or in any way knowingly disobey God. He may die while doing it. That is a reason why every man should, at all times, P 5* 169 54 be found doing the will of his Father in heaven, in dependence on his grace, for the purpose of promoting his glory, and the good of men. ^' Blessed is that ser- vant whom his Lord, when he cometh, shall find so doing. If he shall come in the second watch, or in the third watch, blessed is that servant." While " the wicked is driven away in his wickedness," " the right- eous hath hope in his death." However suddenly, in whatever way, he is removed from earth, though to live was Christ, through Him that loved him and gave himself for him, to die shall be gain. Let each one, then, in every condition, fear God and keep his commandments ; for this is the duty, the right, the privilege, the wisdom, the safety, the excellence, and the blessedness ofm,an. RESOLUTIONS ADOPTED BY NUMEROUS BODIES OF" MEN IN VARIOUS PARTS OF THE UNITED STATES. 1. Resolved, That as but six days in a week have been made for secular business, and no more have ever been given to men for that purpose, if they take more, it is without right, in opposition to the revealed will of God, and in violation of his law, the penalty of which will show that " the way o£ transgressors is hard." 2. Rexolved, That, as the Sabbath was made for man, and the observance of it is essential to the highest social, civil, and religious interests of men, it is not only the duty, but the right and the privilege of all men to remember it and keep it holy. 3. Resolved, That the loading and unloading of vessels, the sailing of ves- sels from the harbour, the running of stage-coaches, rail-cars, and canal- boats, and the travelling in them, the visiting of post-offices, reading-rooms, and other places for secular reading, business, or amusement, are not only unnecessary, but are violations of the law of God, and ought to be aban- doned throughout the community. 4. Resolved, That it be recommended to all families to supply themselves with some good Sabbath Manual, that the rising generation may all under- stand the reasons for the universal and perpetual observance of the Chris- tian Sabbath. 5. Resolved, That all persons who are acquainted with /ac run to seed, and Oxfordism the pod that contains it : but this we must forego. Bringing our inquiries down to the time when pure Prelacy and pure Presbytery became distinct from Popery, we have more than sufficient testimony to determine the question. It is perhaps unnecessary to prove that to the Reforma- tion we owe the liberties of modern Europe and America. It was the uprising of the human soul against hoary op- pression ; an awakening of the ocean-like mind of the peo- ple, that had long been chained and charmed by a spell of words, by a priestly and kingly sorcery as cruel and bloody, as it was hollow and false ; and the mighty and thrilling voice of this flood-tide of the world, was " freedom to choose the worship of God, and freedom to resist the tyranny of man." And although thrones, hierarchies, armies, cabi- nets, and all the ancient embankments of prescriptive au- thority were piled upward with frantic and desperate energy to resist and roll back its waters, yet it continued to swell and rise in resistless might and majesty, until it swept away these bootless barriers like straws on the cataract's plunge : and, when pursued by a bigotry, dark, bloody and relentless, gathering its mingled tributes from the summits of the icy Alps, the bright waters of Geneva, the hills of sturdy Saxony, the green vales of England, the wild glens of Scotland, and the sunny plains of France ; and Are- thusa like, plunging beneath the dark waves of the ocean, it gurgled up in light and beauty, first at the rock of Ply- mouth, and next at Bunker Hill and Yorktown. Thus the Reformation was the fontal source even of American liberty. But it is equally clear that the Reformation was a Pres- byterian movement. It was the giant struggle of the Eu- ropean mind against prelatical usurpation, was conducted by Presbyters falling back on their original Presbyterial authority, and its result was Presbytery in every case ex- cept that solitary instance in which it was not properly a religious movement at all in its origin ; but the expedient of a brutal and gluttonous despot, to obtain that license for his beastly appetite by renouncing Rome, which he had before obtained by upholding her. But even in England, 192 OF PRESBYTERY AND PRELACY. 23 when Puritanism was struggling for purity, it was only by a single vote, and that one of a number of proxies, in tlie house of convocation, that a petition for reform was reject- ed, which, if granted, would most probably have led to the pure and simple ritual of Presbytery ; * and it was only by the most powerful efforts of the haughty Tudors and the treacherous Stuarts, that Prelacy was retained. The whole spirit of the Reformation set in strongly against it, and in the light of history, there is more truth than Popery, in the . Tractarian maxim, that the name " Protestant Episcopal" is an anomaly and contradiction in terms. Hence the in- fluence of the Reformation in favour of freedom, we unhes- itatingly claim as an illustration of the tendency of Pres- byterian principles and organizations. ' In the further history of English liberty, we trace the ■ influence of Presbytery at almost every important step. It is the language of Hume,"|" that " the precious spark of liberty had been kindled and was preserved by the Puritans alone," and " that their very absurdities were a shelter for the noble principles of freedom." Such a testimony forced from him is decisive. If we examine the forces that moulded the Puritan cha- racter, we shall find Presbytery bearing a prominent part, if it was not the very plastic influence that formed it. The bloody Mary, fulfilling with the characteristic blindness of bigotry the merciful designs of God, drove into banishment all who refused to receive the mark of the beast. That five years of exile formed the character of Puritanism, and gave birth to the liberties of the world. In the sweet em- bosomed vale of Geneva, they found " a church without a bishop, and a state without a king ;" and from the lips of Calvin himself, they learned that lesson of stern and lofty adherence to liberty, that was afterwards to be repeated in the halls of Westminster and on the fields of Naseby and Worcester ; and uttered to other lands and ages, by the clarion voice of a Hampden, the Washington of England ; by the high and majestic words of a Milton, whose pen of flame was more potent than the warrior's brand ; and by the thunder tones of a Cromwell,:}: that man of iron and * Burnet's Reformation by Nares, part iii. book vi. vol. iii. p. 455. t Hist, of Eng. vol. v. pp. 183, 469. t Yet so clearly did Cromwell perceive the point we contend for, that when he determined to make himself a king, if possible, he also determin- ed in that event to establish Episcopacy as the only sure support for hia monarchy. See this proven : Burnet's History of his own time, book i. vol. i. p. 89.^ 193 24 RELATIVE INFLUENCE clay, whom, though " a vulgar fanatic," Cardinal Mazarine was said to fear more than he did the devil ; and who, after all, did more for the good of England and the world than a whole generation of monarchs, jure divino. And the great revolution of 1688, that gave liberty to England, was in a great measure purchased by the labours, sacrifices, treasure, and blood of the Presbyterians of Scotland.* But it is in our own land that the influence of Presbytery receives its most triumphant demonstration. The Revolu- tion of 1776, so far as it was affected by religion, was a Presbyterian measure. It was only the natural result of the principles she had planted in the persons of her sons, the English Puritans, the Scottish Covenanters, the French Huguenots, and the Dutch Calvinists. The elder Adams, in a letter to Dr. Morse, dated Quincy, December 2, 1815,f says, " that the apprehension of Episcopacy contributed fifty years ago, as much as any other cause to arouse the attention, not only of the inquiring mind, but of the com- mon people, and urge them to close thinking on the consti- tutional power of Parliament over the colonies Pas- sive obedience, and non-resistance in the most unqualified and unlimited sense, were their principles in government, and the power of the church to decree rites and ceremo- nies, and the authority of the Church in controversies of faith, were explicitly avowed In Virginia, the Church of England was established by law in exclusion and with- out toleration of any other denomination. In New York it displayed its essential character of intolerance. Large grants of land were made to it, while other denominations could obtain none, and even Dr. Rodgers's congregation, in New York, numerous and respectable as it was, could never obtain a legal title to a spot to bury their dead." He adduces a number of facts to show what he terms " the bigotry, intrigue, intolerance, and persecution" of Episco- pacy in the New England States, and especially in Massa- chusetts ; all tending to prove that the dread of Episcopal intolerance was one of the moving causes of the Revolu- tion.:}: His testimony is corroborated by the remark of Bancroft, " that Episcopacy and monarchy were feared as natural allies." * Macaulay's Miscellanies, pp. 303, 306, 311. t Methodist Protestant, quoted from the New York Evangelist. X See this virtually admitted, Bishop White's Memoirs, p. 93. 194 OF PRESBYTERY AND PRELACY. 25 It is the testimony of a distinguished Episcopal jurist,* and of the venerable Bishop White himself, that a majority of the royalists in the colonies were Episcopalians, and that the Episcopal clergy were generally opposed to the Revo- lution, f whilst the Presbyterian clergy were its advocates and defenders, and suffered most severely from the brutality of the British soldiery.:}: The devotion of the sainted and massacred Caldwell and others is written in their blood. These are facts familiar to the merest novice in American history. The Presbyterian Church was the first to protest against British tyranny, and nerve the arms of her sons for the terrible conflict ; § the first to acknowledge the Dec- laration of Independence ; || (which a distinguished civilian of New YorklT has traced to the Solemn League and Cove- nant as its model,) and the wisdom and firmness of a Pres- byterian VVitherspoon in the halls of Congress, and the sturdiness of the Presbyterian valour of a Morgan, a Shelby, a Marion, and others, whose blood gushed forth on many a turf, and whose bones are now bleaching on many a sto- ried spot, contributed eminently to crown that fearful strug- gle with success. And in determining the structure of our Government, Chief Justice Tilghman has remarked, that the framers of the United States Constitution borrowed very much of the form of our Republic from that form of Church government developed in the constitution of the Presbyte- rian Church of Scotland.*^ And it is susceptible of the amplest proof that to Presbytery is due the separation of Church and State. For this they struggled against Prelacy in Virginia,"]""!" ^^^ ^^ ^^^st in advance of, if not in opposi- tion to, independency ;:i:i and it is to these struggles that we owe the absence of an established religion in the United States. Hence the influence of Presbytery was decidedly * W. B. Reed, Esq., Address to Philomathean Society. t See also Dr. Hawks' Contributions to Prot. Epis. Church, U. S. Hist, Virginia, p. 135. Bishop White's Case of the Episcopal Churches in U. S. Considered, pp. 4, 5, 16, 29, i Baird's Religion in the United States, p. 230. "S See the Pastoral Letter of the Synod of New York and Philadelphia. Records, p. 466. II See original paper of Hanover Presbytery, adopted 1776, in Baird's Re- ligion in United States, pp. 231 — 234. IT Hon. G. C. Vei-planck. ** Dr. W. Harris. Presbyterian, Feb. 24, 1844. tt See this proven, and Jefferson stripped of his borrowed plumes in this matter. Baird's Religion in U. S., book iii. chap, iii., and admitted reluc- tantly, in Dr. Hawks' Ecc. Hist., Virginia, pp. 139, 173. It The union of Church and State was not dissolved in most of the New Eno;land States until 1816, in Massachusetts not until 1833. '^ 195 20 RELATIVE INFLUENCE favourable, wliile that of Prelacy was at least indifferent, if not hostile to the establishment of American indepen- dence at the time it was actually declared and achieved. But we will be met by the standing reply that Puritanism was intolerant. Now without dwelling on the fact that the Puritans of New England, and of Old England, who were most intolerant, were not Presbyterians but Independents ; we contend that even the intolerance of Puritanism has many apologies that cannot be pleaded by Prelacy. It was the intolerance of self-defence ; the intolerance of those who, having lopped off the heads of the hydra that had well-nigh destroyed them, thought it necessary to crush those heads when they began to grow and hiss afresh around them ; the intolerance of those who, having fled from tyranny to the wilderness, wished to save the neces- sity for another flight, by choosing the inmates of their forest homes, and not warming into life that which at length would sting them. If Puritanism began with Calvin, as is alleged, surely persecution did not, and when safety was obtained after years of suffering, can we wonder that it should be employed in self-protection 7 Yet this is the fact as to most of the intolerance on which so many changes are rung. But the whole age was behind, though advanc- ing toward, perfect freedom ; and was the ideal to spring, Minerva-like, full-formed and panoplied from the labouring body politic? And compare the drivelling Laud, the impe- rious Strafford, the bloody Claverhouse, the traitorous Sharpe, or the perfidious Lauderdale, with any Puritan persecutor, as to those high and' noble traits of humanity, which we admire in action, and love in repose, and they were as far below them, as a Dominic or a Hildebrand is below a Chrysostom or an Augustine. The one class per- secuted because of their system, the other in spite of it ; the one, in defence of the faith, the other in defence of themselves. The age was advancing towards liberty, and Presbytery was in the front, whilst Prelacy was in the rear, where she will probably remain. The stag in the fable was fearful lest his hinder feet should overtake and outrun his fore ; a similar fear as to the outstripping tendencies of Prelacy is equally well-grounded. And even if the ten- dencies of the systems should in some cases be arrested and counteracted, yet the tendencies not the less certainly exist. Are not the tendencies of the svstems clearly marked in 196 OF PRESBYTERY AND PRELACY. 27 history? Do they not exhibit some invariable traits wherever they exist ? Has Prelacy been chosen spontane- ously by the champions and martyrs of liberty 1 Has she been invariably feared and persecuted by tyrants ; by the Charleses, and Jameses, and Elizabeths of the world ? Has she marked with her favour the great epochs of liberty, the Reformation, and the Revolutions of 1640, 1688, 1776, and 1798, so far as they were struggles for popular eman- cipation? Has she always been found on the side of struggling right against unholy might? Has she been marked by the sacrifice of benefices, and livings and state patronage for liberty and truth ? Have her " successors to the apostles" been found champions for the rights of the people to choose their own rulers, temporal and spiritual, and determine their compensation ? Were the Husses, the Luthers, the Calvins, the Knoxes, the Melvilles, and the Sidneys, the apostles and high-priests of liberty, Prelatists? Has Prelacy ever manfully resisted the usurpations of the civil power ? Did she so in the " prerogative" days of Elizabeth? Did she so when the Stuarts were goading England to madness ; when the dragoons of Claverhouse were staining the heather of Scotland with brave and inno- cent blood, and the gray-haired sire, the defenceless mother, and the unconscious babe, were massacred with indiscrimi- nate brutality ? Did she so when but yesterday, after re- peated struggles for freedom, the old and honoured banner of Christ's crown was unfurled from the castled crags of Scotland, and the thrilling battle-cry of other days awoke some of the stern and lofty spirit of the mighty dead ? Why has all this been true to the letter, of Presbytery ? But is this clearly marked tendency only a characteristic of the past ? Is it true, as we often hear from " apostolic" sources, that Presbytery is intolerant of the religious rights of others ? Does she arrogate to herself the title of tJie Church, and call others (except " the erring sister" that dwells in her vestal simplicity on the Tiber,) sects and con- venticles, if not synagogues of Satan ? Does she lay down a Procrustian rule of rites and organization, and then de- nounce, unchurch, and exclude even from " covenanted mercy," all non-conformists ? Does she deny the validity of all ecclesiastical acts but her own ? Does she pass loftily by, " on the other side," and rather see the wretched sub- jects of temperance, Bible, tract, and Sabbath associations, perish in their destitution, than soil her lawn in their res- R2 197 28 RELATIVE INFLUENCE cue, by coming in contact with dissenting Samaritans? Does she insolently brand with the epithet of " dissenters," those who think the unwieldy panoply of the dark ages, with its stains of blood, and its joints of iron, unsuiied to the battles of the Lord, and who prefer the shepherd's sling to the armour of Saul? Does she exclude the very dead from the sanctuary of the consecrated grave, for the sin of daring to worship God in life under their own vine and fig- tree ? Does she obstruct and trammel the exercise of pri- vate judgment, and the freedom of speech and debate, as far as she dare ? Does she follow the missionary labours of others, and rather see the bigoted Armenian, the igno- rant Nestorian, and the benighted Hindoo, die in delusion, than be dispossessed and exorcised by those who " follow not after her ?" Does she exalt her symbols with an idola- trous reverence, and dwell on forms and rites as absolute means and conditions of salvation ? Does she forsake the weightier matters of the law, and cling to a figment of apos- tolic succession as the very spinal marrow of the Church, which, if once sundered, life is extinct ? Does she denounce separation from her as schism, as the unpardonable sin, and significantly hint at the fate of Korah, Dathan, and Abiram? Does she induce a beardless striplins to insult a gray-haired father by disowning his ministerial commis- sion, and even virtually denying his own legitimacy, for the carrying out of " Church principles?" Are her minis- ters found, at one time invading the courtesies of a social entertainment to insult the children of the pilgrims by -un- churching their honoured and sainted sires, and at' another going down on their knees to one of those " who call them- selves apostles and are not," because the skirt of his liber- ality, that was too narrow to cover those men of whom the world was not worthy, and of the fruit of whose toil and tears they themselves were thanklessly eating, was yet wide enough to embrace that bloated harlot, whose hands are yet dripping with their blood? Are her moderators found dictating to her judicatories what shall go on their minutes, and treating their worthiest members, like school- boys or slaves? Are her ministers found vaunting with a starched and strutting dignity, and a swelling self-impor- tance, sonorous and lordly titles, that if not arrant non- sense, involve a claim of spiritual jurisdiction, to certain territory as absdute and exclusive as that of the civil government, calling themselves the Bishops, not of dioceses, 198 OF PRESBYTERY AND PRELACY. 29 or churches, but of States ? Is there nothing like intoler- ance here ? Is not this the very same spirit (they them- selves being the judges) that breathed in Charles, James, and Laud, those eminent and favourite polemics of Prelacy, when to these meek and gentle means of convincing and converting dissenters, were added such cogent and logical arguments as the thumb-screw, the boot, the pillory, the dungeon, and the scaffold ? And if we see modern Prelacy following in the footsteps of ancient Prelacy as far as it dare, or can go, are we to be deemed either incredulous or uncharitable, if we think it at least not a matter of regret, that it cannot go any further? And if, when we are met with such arrogant pretensions at every turn, we venture in all humility to make some inquiries as to their authority and tendency, in a land of liberty, will an " apostolic insti- tution" object to such a Berean process as " unwarrantable meddling?" Surely, in view of this mass of testimony, we cannot be charged with either illegitimate reasoning or un- charitable deduction, when we conclude from all this, that the influence of Presbytery is at least much more decidedly and positively favourable than that of Prelacy, to the de- velopment and establishment of civil and ecclesiastical liberty. In concluding- this discussion, we disclaim all intention of assailing or censuring indiscriminately those who com,, pose the Episcopal church. We rejoice to know that there are found amongst them as pure patriots, as sound republi- cans, as dev'oted and liberal Christians, and as scriptural and catholic theologians, as ever adorned the doctrine of Christ. There are those who reject and deplore the arro- gance, and Romish tendencies amongst their dignitaries, as cordially as we do, but who, owing to the structure of their, system, can only weep and pray over what they cannot correct. They have not the spirit of Prelacy, but the Spi- rit of Christ. With such we most cordially sympathize and fraternize, and would grieve if any thing now uttered should express toward them any feeling but brotherly kind- ness and charity. Did they give tone to the measures and language of their Church, contr6versy would cease, and we could unite our forces in the common cause, and against the common enemy. But when claims are made whose insolence is unparal- leled, except by their emptiness and wickedness; when spiritual religion, the piety of the heart, is treated with a 3* 199 30 RELATIVE INFLUENCE cold and ribald mockery that chills the blood with horror ;*' when it is loudly proclaimed that Prelacy is not only the sole, authorised system of polity, but it is boasted of as eminently even republican ; and when our commissions are rudely snatched from us and pronounced in the hearing of our people as forgeries, and impostures ; silence becomes at bnce cowardice and treason, and neither attack nor de- fence from us requires any apology. When we look at the rapid strides of Prelatical arro- gance in our own land, and see in other lands its shuffling, sidelong movement toward Popery ; and add to this the political signs of the times ; the systematic measures of the British government wantonly to insult the Presbyterians of Ireland in the most sacred and tender tie of human life ; whilst it meanly fawns on and crouches to Popery ; its disposition to oppress the Presbyterians of Eng- land by education bills, and chapel bills ; whilst it smiles even on the enemies of a Divine Saviour, if they are also enemies to this turbulent system ; its persevering efforts to crush the free sons of Scotland, who have dared to assert principles at once purchased and hallowed by the blood of their fathers ; the startling and ominous resemblances that exist between the present condition of England, and that which preceded and produced her two great revolutions ; the steady policy of France to cripple and destroy Presby- tery, in violation of the very letter and spirit of her prima- ry-laws; the evident tendency of all Protestant Europe toward a hierarchy, as the means of propping up the tot- tering turrets of usurped and frightened power ; and look at the accumulation of those internal elements, that may, ere long, burst forth with volcanic fury, in one of those earthquake explosions that scar and notch the record of the past ; there is no reflecting mind that does not seriously forecast the future. If that last fearful struggle of the em- battled hosts of truth and error, may be at hand, which passed in its mystic and shadowy but terrific grandeur be- fore the eye of the lonely exile of Patmos ; and if these ominous warnings may be the first distant clink of busy * The New York Churchman (Feb. 17, 1841) not content with contempt- uously sneering at " evangelical religion," actually avows itself drawn to the Christian Register, the Unitarian organ of Boston, " by many cords of sympathy, and among them are hostility to the popular religion How many of his disciples noiv, believe his word ? Faith must be manifested by works. The faith that does not produce works, " is dead," or no faith at all. Words are cheap, but actions are the true index of the sentiments of the heart. " By their fruits ye shall know them." This is a rule of common sense as well as of Scripture. I ask then, — be not startled at the question, though it be one of solemn import — I ask*, how many of his professed disciples believe Jesus Christ 1 How many, believing it to be more blessed to give than to receive, are constantly seeking opportunities of attaining this blessedness? All men desire to be happy, and if they really believe that giving has a tendency to make them happy, they will desire to give ; — they will give cheerfully, joyfully, unsolicited. They will not wait to be asked, urged, importuned to give. They will not wait for an agent to call, and press, and persuade them, and even then, manifest an unwillingness to give. Men have not to be urged and importuned to accept of hap- piness, or to do what tJiey believe will contribute to their enjoyment. You have not to force a hungry man to eat. Occasionally, to be sure — and to the praise of God's grace be it said — we hear of a father or mother in Israel, coming to their pastor, or elder, or deacon with a few dol- lars, asking to have it appropriated to the cause of missions, or some other object of religious benevolence. There are some who seem to "enjoy the luxury of giving;" and plan and labour, that they may be able to give. But, alas, so rare are such cases, that such persons are looked upon as singular. Do our church members and officers generally, believe that it is more blessed to give than to receive ? Do not many rather regard it as a happy escape, if the col lector should pass them by, or they should happen to be absent when a collection is taken ! The agent does not call, and it is regarded as so much saved — a clear gain — and he gives himself no further concern about it ! And how do our congregations feel and act? They are but the aggregate of the members ; and the feelings of the members are the feelings of the church. The agents of our Boards fail to call on a particular church, and for that very reason, often, no collection is made. Now if they regarded it as a *' blessed" privilege to give, would they forego the privilege, because no agent visits them ? Certainly not. Pastors often neglect their duty of pleading the cause of benevolence before 1 * 263 6 SYSTEMATIC BENEVOLENCE. their people, and inviting them to give ; — it may be, in some cases, because they do not consider it " more blessed to give," and are therefore not ready to set their people an example in that respect, — but no collection is taken ; — and do the people complain of the pastor for neglecting his duty, and not affording them the privilege of giving? Are they not more apt to find fault when he does his duty ; tells them it is more blessed to give than to receive, and invites them to enjoy the privilege of giving? Do they believe the saying of Jesus Christ ? Suppose the elders and deacons neglect to make any arrangement, for taking a collection : do the church mem- bers chide them for neglecting their duty in reminding them of the privilege of giving? Are they not more apt to be blamed when they conscientiously fulfil, to some good ex- tent, their offices, and have these matters all attended to with order and regularity ? When a collection is taken, if every man were allowed the choice either to give or receive according to his views of the relative advantages of each ; he who regards it as more blessed to give, would give, and he who thinks it more blessed to receive, — provided it were considered right and honourable — would receive. We have something like this test, in the arrangements of our Board of Missions. Those congregations that are able to give, are invited to do so, in order that those which need aid, may receive it. Now how many congregations, able to support their own pastors and assist others, are yet willing to receive rather than give ! It must be, because they think it better, more advantageous, more blessed, to receive than to give. Again : the faith of congregations, with regard to giving and receiving, will be tested by the building fund of the " Church-extension Scheme." The design is, that needy congregations shall receive, while others give, for the erec- tion of houses of worship. But if any apply for a share of the fund, who ought to contribute to it, it will be because they think it better to receive than to give. It is not necessary now to stop long, to show that it is the duty and privilege of all to give to objects of religious benevolence. Benevolence is of the very nature of the re- ligion of Christ. His own holy heart was full of benevo- lence, which led him to the most astonishing self-denial. He divested himself of the riches and glory of heaven, and became poor and despised, because of the overflowings of compassion in his benevolent soul. His spirit must be pos- 264 SYSTEMATIC BENEVOLENCE. 7 sessed, and his example imitated by all his disciples. " If any man have not tlie spirit of Christy he is none of his.'''' To be a follower of Christ, or, in other words, to be a Christian, implies necessarily the imitating of his example. The disciple may be poor and destitute, as was his Master, but yet he may have the blessedness of giving. It is re- *quired of him according to what he hath, and not accord- ing to what he hath not. There is less required where only one talent is given than where there are two, five or ten. But that one talent must not be buried in the earth. Each one is required to improve what he has, as he shall answer when his Lord comes to reckon with him and de- mand an account of his stewardship. There are many and weighty reasons urging every mem- ber of the Church of Christ to give cheerfully and liberally to the cause of religion. The preaching of the gospel to every creature, is made the imperative duty of the Church. She must give the gospel to the whole world. " How shall they hear without a preacher ? And how shall they preach except they be sent ?" No duty is more plainly enjoined in the New Testament, than that of supporting the ministry, and the means of grace in general. The training of men for the ministry, and supporting them in destitute places, and using all appointed and proper means of spreading re- ligion and converting the world, are the solemn duty of the Church of Christ. Who but an infidel would deny it ? This is her high calling — the grand purpose of her organi- zation. But what can the Church do, except through her members ? It is necessarily implied that each of her mem- bers must feel his individual obligation, and do his part by labours and contributions. No individual, old or young, male or female, can escape the responsibility. But can the disciple of Christ desire to avoid such a responsibility ? Can the redeemed sinner be destitute of gratitude to his Re- deemer, and of zeal for his glory ? Can the renewed soul be devoid of compassion for his fellow men ? Can he think of the love of Christy who became poor, that lost men might become rich, and not feel constrained by it to imitate his Master's example and give cheerfully and liberally ? Whatever moving and constraining motives drawn from the love of God and zeal for his glory, and the miserable condition of a dying world, can be presented, vjught to have their due influence on the hearts and lives of all the disci- ples of the Lord Jesus. But if they can be persuaded — • fully persuaded — that Jesus spoke the truth when he said, X 265 8 SYSTEMATIC BENEVOLENCE. * It is more blessed to give than to receive,' no other motive will be needed. They will then give, cheerfully, abun- dantly. They cannot be restrained from giving. The history of his Church proves the truth of this saying of Jesus. Where is the Church that has given regularly and liberally to benevolent objects, and cherished a deep interest in the general cause of religion, that has not been' richly blessed in spiritual gifts? Or, where shall we find the individual Christian who has thus felt and acted, who had not proportionably grown in grace and enjoyed the rich consolations of the gospel of Christ ? Here it is em- phatically true, — and it is a blessed truth — that " there is that giveth and yet increaseth." It is a glorious truth, that " he that watereth, shall be watered also himself!" How many " liberal souls have thug been made fat I" There are at least some that sow bountifully, and according to God's gracious promise, " reap also bountifully." Besides these better, spiritual blessings, we are authorized to conclude that temporal blessings shall be bestowed where Christian liberality abounds. " He that hath pity on the poor, lendeth to the Lord, mid that ivhich lie hath given, will He pay him again^ Those are emphatically ^'■poor'''' who are destitute of religious privileges and advantages. They will not be defrauded who lend their funds to the Lord. Assuredly, he will repay it, often, in kind. Many facts in the private history of individual Christians, show, that the Lord often repays in the kind that ivas lent, in addition to spiritual blessings. There is no danger of Christians becoming poor by lending to the Lord, or giving liberally to religious objects. No one who is willing to trust the Lord, need fear coming to want in consequence. But on the contrary, how many are " cursed in their basket and in their store," and cursed with spiritual poverty and leanness of soul, for the sin of covetousness ! " There is that withholdeth more than is meet, and it tendeth to poverty." The churches that do little or nothing for ob- jects of religious benevolence, feel but little interest in the spread of religion, care but little for the conversion of the world, are in a dwindling, unpromising, generally in a dying state. They are like the heath in the desert — ^like the mountains of Gilboa — they are without rain or dew — without verdure or life. " Ichabod" is written upon them — the glory is departed. The blighting curse of the Lord is upon them, for they " have robbed God." Nor need they expect his blessing until they bring " the tithes into his 266 SYSTEMATIC BENEVOLENCE. 9 storehouse." The strength and vigour of living piety is not only manifested, but increased, by active efforts to spread itself over the world. Religion is, in its very nature, diffu- sive. Like leaven, it will operate and extend itself, where it really exists. It cannot even live, without action. Truly, truly "it is more blessed to give, than to receive," even in this world. He that " honoureth the Lord with his substance, and with the first fruit of his increase," may confidently expect the gracious approval and blessing of the God of providence and grace. As it is the undoubted duty and privilege of all to give, it is a question of great practical importance. What method shall be pursued in collecting the contributions of the churches 1 Or shall there be anij system 1 Paul lays down a plan or system, in the passage already quoted from his first epistle to the Corinthians. The plan is wise, simple and practicable. He directs that contributions be regularly and systematically made at stated times. In that particular church in the city of Corinth, it was expedient and proper that the collection should be weekly. The same direction he says he had previously given the churches of Galatia. The circumstances and mode of life of the members, ren- dered it practicable, and probably not very inconvenient, to make a weekly collection. In this respect it may be dif- ferent in other churches. But the principle laid down, we think for all churches, is, ihsii tlwre must he fixed 'periods^ more or less remote, of which all shall be apprized, when all are to have their contributions ready. The amount to be given by each, is not definitely fixed, — as it was under the old dispensation, at one tenth — yet Paul gives us a rule. The amount is to be graduated by the prosperity that the Lord has given. Every man is to examine into his affairs at stated periods, make his calculations, and give according to what God has given him. If the Lord has prospered him but little, he may give but little ; if he has been much prospered, he is to give accordingly: if the Lord has not prospered him at all — given him nothing — he has nothing to give. The direction is, " as God hath prospered him." Whatever he possesses as a steward, is owing to the pros- perity which the Lord, the owner, has granted him ; and the amount which he is at any one time to return, he must himself determine, as he shall answer when he gives an account of his stewardship. Jehovah himself settled the point by a law of the old dispensation, that men could aford to give one tenth of their increase for religious purposes. 267 10 SYSTEMATIC BENEVOLENCE. But now they are to determine the amount they will give for themselves. If they think the privileges of the Christ- ian Church less valuable than those of the Jewish dispensa- tion, they will give less : if they think them more valuable, let them give in proportion. Let *' each one give as God hath prospered him." Let the proportion be according to their various estimates of their privileges and obligations. If they estimate these aright, and believe it more blessed to give than to receive, they will give liberally. Paul had no fears that too much would be given — though the churches of Macedonia had once been willing to go beyond their ability — but took it for granted, that the demand will always exceed the supply. Let there be a perfect system in the matter, every one laying by him weekly, and giving from principle, and waiting not for a special call, and moving appeal. He would thus guard against the plan, so common and so injurious, of depending on special and moving appeals, which cause an impulsive and spasmodic action. He would have the church act from principle, and make the " collec- tion for the saints" the" regular business of every week. He would have Christians give regularly to benevolent objects, from a sense of duty, according to rule, and at stated times. Paul was now filling the place of a general agent for benevolent purposes, and writes to the church beforehand to be ready for him when he should visit Corinth. " 1 in- tend to make you a call in due time, and receive your con- tribution. But I wish you to have your collection made beforehand, and in readiness. Have a systematic plan of attending to such business. Let each one attend to his own duty, and lay by, as the Lord hath prospered him. And let the officers of the church receive it on the Sabbath, and lay it up," " that there he no gatherings when 1 come.''^ " If the collections are made beforehand, as they should be, when I call, I shall have only to preach the gospel as long as circumstances will allow — probably all winter — without being hindered with making collections ; and then pass on, taking your contributions with me, or forwarding them by such persons as you may designate." It is implied that Paul would have to pass round from house to house, to solicit donations, and do the work of the deacons, unless collections were made beforehand. " Relieve me from this labour, says he: Let there be no gatherings when I come." 268 SYSTEMATIC BENEVOLENCE. 11 We think these six general principles are established by this passage, viz. 1. Eack one slwuld give. " Let each one lay by him." 2. This giving is to be done by system^ as a regular thing, and not by mere impulse. 3. It must be done at stated times. At Corinth it was to be weekly. At other places, and under other circumstances, monthly or quarterly, may be sufficient. But let there be stated periods in alt cases. 4. The amount given is to he graduated by rule. " As God hath prospered him." Each one for himself is con- scientiously to apply this rule. 5. This is to be done without the solicitation of travelliiig agents. " No gatherings when I come." 6. But if this be not done, then there is a necessity for employing agents to do the work which tlue churches ought tJiemselves to do. Tlcen " tJie gatherings''' must be made " when^"* the agent " comes.'''' There has been much said for and against the " agency system," in our day. Into this controversy we design not to enter. But we think that the true ground on the subject may be ascertained from the passage we have been con- sidering. It is the duty of ministers, elders, and deacons, to attend to the whole business of collecting funds, without the necessity of employing any other agents. For in our country, where funds can be so easily transmitted, there is no need for agents to carry the collections to the benevolent treasuries. But if ministers, elders, deacons and churches, neglect their duties, then they create a necessity for employ- mg others, as their agents, to attend to these duties for them. We know of no other way in which, without great injury to the church and her best interests, she can dispense with agents, but by doing her duly without them. Let the divinely appointed agents — the proper officers of the church — attend to their duties, and she needs no other agency. It is the duty of the minister to be the pleading agent, to present the various objects of religious benevolence from the pulpit, and urge, by all suitable motives, the duty of giving systematically and liberally. He must make himself ac- quainted with the various objects, and have his own heart alive to their interests, and he will be a good and successful agent. Being acquainted with his people, their circum- stances and feelings, as a stranger cannot be, he will, ordi- narily, be the best agent, that can be employed. It is as much the pastor's duty to preach frequently and fully, on x2 269 12 SYSTEMATIC BENEVOLENCE. Christian benevolence as on prayer, faith or repentance. With just as much propriety might he expect some body else to preach for him on faith, or repentance, or prayer, or any other duty, and excuse himself, as to expect agents to instruct his people for him, in the duty of giving. It is his own duty ; and wo to the pastor who neglects to urge upon his people the duty of preaching the gospel to every crea- ture, and to declare to them the vjhole counsel of God. He is the proper agent to plead the cause of benevolence, and of a dying world before his people. The elders of the churches, in connexion with the dea- cons, are to be the plamiing agents. It is theirs to second, in a more private way, the efforts of the pastor, to lay plans and devise schemes for the collection of funds, to circulate information, remove misapprehensions and objections, to reprove the negligent, and stimulate the tardy. In a word, they are to take a principal agency in erecting and main- taining a high standard of Christian benevolence. In order that they may perform these duties, they must be informed and interested themselves, on these subjects. Their duties, as well as those of private members, are to be explained and enforced from the pulpit. It belongs to the deacons, to make personally, or to superintend the making of collections for religious purposes, and to take charge of, and distribute them : in brief, to do the whole business of the^^ca^ agent of the church and of her boards. This is their proper calling, and the whole matter belongs in an especial manner to them. If they " magnify their office," the standard of benevolence will be greatly elevated in our churches, and the treasuries of our boards be replenished according to their necessities. Shall we degrade them to the place of mere trustees to hold church property ; or at most, to a kind of ecclesiastical constables or tax-gatherers, to collect pastors' salaries, and procure bread and wine for communion purposes? Then soon may we expect that scriptural office, so essential to presbyterian- ism, to go again into disuse. Wherever we have in our churches, scriptural deacons, we have the proper agents of our schemes of benevolence. Let them be honoured, and if need be, instructed in their duty, and let them magnify their office. To them, let the communications of our Boards be addressed, to be examined and considered, and jf proper, laid before the people through the agency of the pastor. Let them compose a majority of all our Boards, so soon as the church can be brought to appreciate the im- 270 SYSTEMATIC BENEVOLENCE. 13 portance of their office. And if ministers and elders are to be made deacons, that is, treasurers and coUecti7ig agents^ let it be by the appointment of deacons, acting in their pri- mary Boards, or in the general Boards of the church. And as the deacons are not rulers, let them, when ne- cessary, consult the session and the higher church courts, and report to them at stated times, all matters of general interest connected with their sphere of operation. As their observation and advice may be very important, let them send up to the ecclesiastical courts, such suggestions and recommendations as they may judge likely to be useful. As the pastor is the highest officer in the church, and is by office a teacher, as well as a ruler, much must depend on his diligence, wisdom and efficiency in the instruction of his people — including deacons and ruling elders — on this whole subject, and on his regular, forcible and prudent pre- sentation of the proper motives to action. If he neglect these duties, but little will be done to good purpose. If he feel but little interest in these matters, he cannot expect his people to feel much. If he give but little, they will fre- quently give less. If he make no effort to persuade them that " it is more blessed to give than to receive," they will be in danger of disbelieving or overlooking that important truth. It is the minister's place to enforce, by his instruc- tions, the duties of elders and deacons ; but who will instruct and warn and admonish him? He has no ecclesiastical officer above him. But this is more than made up, by presbyterial supervision. To the presbytery, each minister is amenable. It is one object of this court, and one of its important offices, to exhort and direct and admonish the ministers of whom it is partly composed, regarding their varied duties. To superintend this whole matter of benevo- lence, and direct pastors concerning it, then, belongs to the presbytery. Here we have in the Presbyterian Church, a most beautiful and complete system, as efficient, probably, as any system compatible with religious liberty, can be. It needs only to be faithfully and efficiently carried out into practice, to secure the most happy and glorious results. No other organization is needed — a better could not be de- vised. Let it be honoured by being carried out and made efficient. The collected wisdom of the presbytery, may digest a plan of operation to be sent down to the churches. Its in- fluence may be employed to stimulate ministers and elders as well as deacons to the vigorous execution of the plan 2 271 14 SYSTEMATIC BEr-^VOLENCE. adopted. And regular, written reports from sessions, will be essential to success. The mere passing of resolutions recommending a plan, however wise, will be of little use. The publishing of resolutions may effect something, but nothing very efficient and systematic need be expected without regular reports to presbytery. Thus, only, a feeling of direct responsibility will be created. One of the advantages of being associated together in presbytery, is, that we may assist, advise, prompt and stimulate each other in duty. Let the reports be concise as possible, but full and specific ; detailing the whole efforts of sessions, together with the obstacles and results. Let them also pre- sent in detail the whole plan of operation, provided the plan recommended by presbytery be not fully adopted. These reports should be made at least annually. Then let pres- bytery faithfully admonish the delinquent, and send special injunctions to such churches as may need them. And here permit the suggestion, that it might be interesting and use- ful to set apart a particular evening or afternoon, during the sessions of presbytery, to hear these reports, and suita- ble addresses on the subject of benevolence and the general interests of our Zion, for the instruction and encouragement of the members of presbytery, and of the congregations, where from time to time they may meet. I will next present a few of the advantages of a system by which all the members of our churches and congrega- tions shall be called on to contribute at stated periods. 1. Our people will, in this way, give more from settled principle than from mere impulse. And thus far their re- ligion will be something more than the mere spasmodic re- sult of temporary excitement. 2. They will be more apt to give cheerfully. Knowing that all others are called upon to give, and having made their calculations and arrangements previously, they will not be so apt to give reluctantly, and merely to get rid of the importunity of an agent. " The Lord loveth a cJwerful giver," 3. They will give with more convenience to themselves. Having made previous preparation, and " laid by as the Lord hath prospered them," they will not experience the same difficulty, as now, on a sudden emergency, when an agent happens to call, in getting hold of funds to contribute. It is to be feared that now, many find it more inconvenient to contribute five dollars to benevolent purposes, than to pay ten or fifteen dollars of taxes. The latter, they expect 272 SYSTEMATIC BENEVOLENCE. 15 to pay about a certain time of the year, and therefore pre- pare for it, and have little difficulty. 4. For the same reason, people will usually give more liberally when they give by system, and at set times. \^ they * lay by as the Lord prospers them,' they will find themselves so prospered, that they will be able to give far more, than without such system, they would have supposed. The man who conscientiously devotes to the Lord a certain proportion of his income — say one tenth, as the Jew did — will find, at the end of the year, that it amounts to far more than he would have given, or thought himself able to give, without a system. Should all our churches adopt, and vigorously prosecute, a good system, while none would find it burdensome, the treasuries of our Boards would overflow, and the churches be blessed in giving and in seeing the Re- deemer's cause rapidly advance toward its final and com- plete triumph. 5. In this way all, rich and poor, would have the privi- lege and the invitation to give. The widow's mite would not be overlooked — the pittance of the poor would be care- fully collected. If it is more blessed to give than to receive, all might enjoy that blessedness. Without such a system, not half of our communicants ever give any thing. It were far better for the churches, and the cause of religion, to have five hundred dollars paid by one or two hundred persons, than to have the same amount paid by one or two wealthy individuals, or even by twenty or thirty. By sys- tem only, can every one be reached, male and female, old and young, and all enjoy the blessedness of giving. Thus each will feel that he has a share in our Boards and plans of benevolence. He will feel interested in them, and pray the more for their success, because they are his. 6. By a regular system there is more apt to be due pro- portion in giving to different objects. If it should be left to the deacons to appropriate a part, or all that is raised, they will be able to distribute according to the necessities of the difTerent boards. Or if a collection be taken at a certain season of the year, for each Board regularly, in its turn, the people will prepare for each, according to their views of its importance and necessities, and will not be so likely to say, " We gave all we had to spare for missions, and have nothing left for education." 7. There will be no expense of collecting. Without such a system, a great proportion of what is given, is sometimes consumed by the expenses of agents. The time, the ex- 273 16 SYSTEMATIC BENEVOLENCE. pense, the wasting, severe and trying labours of travelling agents, may, by system, be measurably, and probably in time, entirely, saved None would more rejoice in such a result, than our faithful and laborious agents. 8. Another advantage of such a system is, that mi- portant objects at home^ would not be crowded out by the frequent visits and importunities of agents, not acquainted with the situation and necessities of the particular congre- gation. There may be no danger — there is no danger — of doing too much for the salvation of the heathen ; but there is danger of doing too little for the salvation of our own country — of our near neighbours. 9. Last, but not least, among the advantages of system, we mention, that it is the LorcTs own plan. Where gene- ral principles are laid down in the Bible, for our direction, it is our duty and our interest to carry out those principles honestly and consistently, so far as we understand their ap- plication. If we do not greatly mistake, we are clearly taught by the Holy Ghost to have a system, and stated times of giving, and to lay by us for the purpose, before- hand, as the Lord has prospered us. In following his direc- tions, we may expect the blessing of God on ourselves and our labours. Any system to be successful, must be vigorously prose- cuted. Elders and deacons, but especially ministers, must take a deep and lively interest in it, and feel themselves responsible for its success or failure. If pastors feel this deep interest, and realize their solemn and awful obligation to attend to this, as well as every other duty of their office, they will be able generally to awaken a similar feeling and interest in the minds of elders, deacons, and private mem- bers of their churches. When the wail of a dying world, comes up upon their ears, and deeply affects their hearts, they will re-echo the sound in their people's ears, and awake a chord of tender sympathy in pious hearts ; and all classes of real Christians, will know, experimentally, the blessedness of giving. The interest in the subject being deep and permanent, it will not be forgotten or thrust aside. THE END. 274 THE WORK OP THE HOLY SPIRIT ON THE HEARTS OF MEN BY THE REV. JESSE S. ARMISTEAD. PHILADELPHIA : PRESBYTERIAN BOARD OF PUBLICATION. 275 THE WORK OF THE HOLY SPIEIT ON THE HEARTS OF MEN, It has been true in every age of the church since the days of the apostles, — and on the acknowledged principles of the Bible, it must always be true, — that in proportion as the people of God have honoured the Holy Spirit in his divine character, and have depended on his influences for effi- ciency and success, they have been blessed with his agency, and the work of the Lord has prospered in their hands. And on the contrary, as the church has practically disowned the Spirit, and has attempted to do its work independently of his efficient agency, it has uniformly become cold, and formal, and worldly, and has been left to the curse and the reproach of barrenness. It is an interesting and striking fact, that the Saviour in his last discourses and promises to his disciples, made the character, and coming, and work of the Holy Spirit his great theme, and dwelt with special emphasis on it, in order to console and comfort them in the prospect of his own de- parture from them. He made him the great promise of the New Testament dispensation. On this subject his teaching was new and striking, and was intended to lix in the minds of his disciples high expectations of the spiritual blessings which would be connected with his descent upon them. They were taught to regard him, in his 'personal and divine character^ as the quickening, indwelling, sanctifying, wit nessing and comforting Spirit of the church. Thus the apostles and primitive disciples of Christ did regard the Holy Spirit ; and the works which he wrought by their in- strumentality, abundantly testified, that the promise of the y 3 277 4 THE WORK OF THE HOLY SPIRIT Saviour was verified to them. It is really astonishing that, while the Saviour insisted with so much point and earnest- ness, on the necessity of the Spirit's influences to give suc- cess to the means employed by his people in building up his spiritual kingdom ; and while the whole history of the church has been a practical commentary on this leading doctrine of divine revelation ; the church should insist so little on this great promise of thy gospel. The ministry of the gospel has been greatly at fault here. It is a matter of common and painful observation, that comparatively few sermons are preached on the doctrine of the Holy Spirit's influences ; and, as might be expected, in such a state of things, Christ- ians generally are contented with small measures of divine influence, and many seem to think that such scenes as were witnessed in the apostles' days are neither to be expected nor desired. Our object is, to present such considerations in connexion with the Holy Spirit's agency, as may be useful in increas- ing faith in the doctrine of divine influence, and in awaken- ing a more ardent desire, and more earnest and constant prayer, for a larger measure of the Holy Spirit's influences, and more satisfactory evidences of his glory and power in our churches. Christians generally are not sufficiently alive to the necessity of the Spirit's agency, in order to their usefulness, as well as their enjoyment of the hopes and con- solations of the gospel. While in theory they admit the necessity of his agency, they have not a sufficiently deep and practical persuasion of it. In entering on the consideration of the work of the Holy Spirit on the hearts of men, it is manifestly necessary to have clear views of the basis on which the Scriptures place this doctrine. If he be not God, we can have no confidence in the offices and works which we ordinarily ascribe to him. We cannot depend on his influences, unless we can scrip- tu rally maintain his 'personality and divinity. Low views of the dignity of his person, must of necessity be connected with low views of the necessity and nature of his work. If, for example, man be totally depraved, dead in trespasses and sins, none but God can create him anew in Christ Jesus. We, therefore, deem it necessary to present a con- densed view of the Scripture proofs of THE PERSONALITY AND DEITY OF THE HOLY SPIRIT. And, Jirst, in regard to the fact, that the Holy Spirit is a distinct person in the Godhead-. On this subject it may 278 ON THE HEARTS OF MEN. 5 be well to remark, that serious errors are abroad. We cannot stop to notice these errors farther than to say, that there are those who deny the doctrine of the Holy Spirit's Personality, and maintain that the operations and influences ordinarily ascribed to him, are to be referred to the exer- cise of one or more of the divine attributes, — the wisdom, power, or mercy of God. They say that the influences of the Holy Spirit are to be regarded but as so many emana- tions of Deity. Those passages of Scripture, which, in our view, prove the distinct personal existence of the Spirit, they of course regard as merely Jigf/rative. We shall see in the progress of our proofs, how much such interpretations are worth. In Acts X. 38, it is said, God anointed Jesiis of Naza- reth with the Holy Ghost, and with power. Rom. xv. 13 — Now the God of hope fill you luitk joy and peace in be- lieving, that ye 'may abound in hope, through the power OF THE Holy Ghost. And 1 Cor. ii. 4 — My speech a,nd my preaching was not with entichig words of man^s wis- dom, but in demonstration of the Spirit, and of power. It is plain from these passages, that the Holy Spirit is a dis- tinct and intelligent person, and may not be confounded with the divine attribute o'i power. The sin of blasphemy against tlie Holy Ghost teaches in the clearest manner, the doctrine of the Personality of the Holy Spirit. Malt. xii. 31, 32, Wherefore I say unto you. All maimer of sin and blasphemy shall be forgiven unto rtien : eut blasphemy against the Holy Ghost shall not be forgiven unto men. Andiuhosoever speaketh a word against the Son of Man, it shall be forgiven him ; but ivhosoever speaketh against the Holy Ghost, it shcdl not be forgiven him, 7ieither in this ivorld, neither in tJie world to come. The sin which is here so fearfully charac- terized, is certainly represented as being committed against a distinct person, and not against a divine attribute. Is blasphemy against an attribute of God more heinous and unpardonable, than all manner of sin and blasphemy 1 Is it more unpardonable than blaspJiemy against the Son of Man 1 The sacrament of baptism is appointed to be administered into his name, in union with the name of the Father and the Son. Matt, xxviii. 19 — Go, teach all nations, baptiz- ing them in the name of the Father, and of tlie Son, and of the Holy Ghost. Did the Saviour mean to teach that his ministers are to be guilty of the folly of baptizing in the 1 * 279 b THE WORK OF THE HOLY SPIRIT name of an attribute 1 of a principle ? of a quality 7 Are they to baptize first in the name o? the Father ^ and then in the name of one of his attributes ? But we have strong additional proof in the fact, that the Scriptures ascribe to the Holy Spirit various attributes, personal acts^ and properties. He is represented as speaking — Matt. xiii. 11 — What- soever shall be given you in that hour that speak ye; for it. is not ye that speak, but the Holy Ghost. Acts xxviii. 25 — Well SPAKE the Holy Ghost by Esaias the prophet unto our fathers — xiii. 2, As they ministered to the Lord and fasted, the Holy Ghost said, Separate me Bar- nabas and SauL He is said to reveal things. Eph. iii. 4, 5, The mystery of tJie knowledge of Christy — is now revealed unto his lioly apostles and prophets by the Spirit. Luke ii. 26. And it VMS revealed unto him by the Holy Ghost, that lie should not see death, before he had seen tlie Lord's Christ. The Holy Spirit is declared to possess the highest know- ledge. 1 Cor. ii. 10, 11 — Tlie Spirit searcheth all things, yea, the deep things of God. For what man knoiveth the thi?igs of?7ia?i, save the spirit of man which is in him 1 Fven so the things of God knotveth no man, but the Spirit of God. He was also the immediate agent in all the miracles wrought by the apostles. Through mighty signs and wonders, by the power of the Spirit of God. It is the Holy Spirit also who communicates spiritual life to the souls of men. Eph. ii. 1 — You hath he quick- ened who were dead in trespasses and sins. John vi. 63 — It is the Spirit that quickeneth. This testimony, clear and explicit, we think will be deemed sufficient to establish, on an immovable basis, the fundamental doctrine, that tlie Holy Spirit is a distinct •person in the Godhead. We proceed, in the second place to establish the doctrine of the absolute and essential Deity of the Holy Spirit. This need not detain us long. For if we have succeeded in proving from the Scriptures, the Personality o^ \\\e Holy Spirit, we might fairly and logically infer the doctrine of his divinity. The actions and attributes, which prove him to be a person, also demonstrate that his person is divine. We will, however, present a condensed view of the argu- ment on this subject. 280 ON THE HEARTS OF MEN. 7 The Scriptures frequently give the names of Deity to the Holy Spirit. 2 Cor. iii. 17, 18 — Now the Lord is that Spirit. But we all^ with open face, beholding as in a glass the glory of the Lord, are changed into th^ same irnage from glory to glory, even as by the Spirit of the Lord. He is expressly called God in Acts v. "3, 4, " But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back part of the price of the land? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.''^ There is also a number of parallel passages, in which the Holy Spirit is called God, — from which we select the fol- lowing. 1 Cor. iii. 17 — Tlie temple of God is holy,vjhich temple ye are. Comp. 1 Cor. vi. 19, Knoiv ye not that your body is the temple of the Holy Ghost ? Again : Luke xi. 20, If I with the finger of God cast out devils. Comp. Matt. xii. 28, If I cast out devils by the Spirit of God. The inference is plain and necessary, that the Holy Spirit is God. The Scriptures also ascribe the attributes atul works of God to ihe Holy Spirit, and thus furnish decisive testimony to his divinity. They declare that he is omniscient, om- nipotent, omnipresent, and sovereign, 1 Cor. ii. 10, But God hath revealed tliem unto us by his Spirit; for the Spirit SEAKCHETH ALL THINGS, yea, the deep things of God. Rom. XV. 18,19, For 1 will not dare to speak of any of those things which Christ ha,th not lor ought by me, to make the Gen- tiles obedient, by word and deed, through 'inighty signs and ivonders, by the power of the Spirit of God. Ps. cxxxix. 7, Whither shcdl I go from thy Spirit 7 Or whither shall I flee from thy presence? 1 Cor. xii. 11. But all these worketk that one and the selfsame Spirit^ dividing to every man severally as He will. We ask, then, is not the Holy Spirit absolutely and essentially divine ? We need not pursue the argument farther ; but we wish to notice, before leaving this subject, the connexion of these two doctrines of the Personality and Deity of the Holy Spirit, with the truth of divine revelation. If these doctrines be denied, such denial necessarily in- volves the abandonment of the doctrine of divine revelation altogether. For we are told, that the prophecy came not in old time by the will of man, but holy men of God spake as THEY were moved BY THE HoLY GhOST. We mUSt, therefore, either deny the divine inspiration of the word of y2 281 8 THE WORK OF THE HOLY SPIRIT God, or we must admit that the Holy Spirit is God. All that we know of God, we know by the inspiration of the Spirit of God. We have been thus particular in estabhshing, on a scrip- tural foundation, the Personality'and Divinity of the Holy Spirit, because we wish to found upon these doctrines, the peculiar work which the Scriptures ascribe to Him in the regeneration of the human heart, and in preparing man for happiness and heaven. If man be in the fallen, totally de- praved, and spiritually dead condition in which the Bible represents him to be, then it necessarily follows, that none but a Divme Being can raise him up to spiritual life and the joys of salvation. REGENERATION BY THE HOLY SPIRIT. In illustrating the work of the Holy Spirit on the hearts of men, we select the regeneration of the soul as our prin- cipal topic; because this is his first great work in the sal- vation of the sinner ; and because the examination of this subject will furnish a suitable opportunity to give our views of several important doctrinal points which we wish should be distinctly understood, and in reference to which the most serious and fatal errors have been extensively propagated of late years. Regeneration we define to be, — the communication of spiritual life to the soul. It is the Sjnrit that quickeneth. Many errors are abroad even in the church in relation to this subject, and therefore it is highly important that our views should be distinct and clear in reference to it. It has been one of the starting points of the distinctions between the old and new theology, which have so painfully harass- ed and distracted the Presbyterian Church for a number of years past. The neiv views of regeneration, as held and preached by many, are not only widely different from the doctrinal standards of our church, but what is of vastly greater importance, they are directly opposed to the teach- ings of the word of God. In the days of the apostles, and of the reformation, the entire helplessness of the sinner, and his absolute dependence on the Holy Spirit for the regene- ration of the soul, were maintained as cardinal doctrines of the gospel : but now, it is most painful to know, that men, striving to be wise above what is written, hold and most zealously propagate far different views, and such as are subversive of the scripture doctrine of regeneration, and destructive of multitudes of souls. We trust, however, that 282 ON THE HEARTS OF MEN. 9 the time has come in our beloved church, when the precious doctrines of the gospel in relation to this subject, are again her safe-guard and her glory. Regeneration^ as we have said, is the communication of spiritual, divine life to the soul. This ought to be clearly- distinguished from conversion, although it is the basis of this. Conversion is the acting of the spiritual life implant- ed in the soul by the Spirit of God ; and it is manifest that no action can take place until a principle of life has been communicated. A child cannot act till it has life; nor can an individual exercise spiritual powers, before spiritual life has been given. Lazarus in his grave could not act, till Jesus, communicating life, "cried with a loud voice, Lazarus, come forth, and he that was dead came forth." The soul, dead in trespasses and sins, mw^i pass from death u?ito life, before it can act, and have any joyful sense of acceptance in Christ : and certainly there can be no con- formity of the will and affections to the law and the image of God, while there is no spiritual life, or holiness in the soul. Faith cannot exist except in a heart created anew in Christ Jesus; nor can one be justified, adopted into the family of God, and sanctified, until the whole man has been spiritually renewed. But it will materially assist us in obtaining a correct view of the nature of regeneration, to look at the scriptural re- presentation of the moral condition of those on whom this great work is wrought. The statements of the Bible on this subject are clear, and strong, and oft-repeated. It says of the heart of the unregenerale, that it is depraved and wick' ed; that the understanding is darkened and blinded; that the will is perverted and opposed to God; and that the affections are polluted and cdienated from God. But " to the law and to the testimony." What do the Scriptures say of the heart in its unregene- rale state? Jer. xvii. 9, " The heart is deceitful above all things, and desperately wicked." In Matthew xv. 19, the Saviour says, " Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false-witness, bias- piiemies. This is certainly a fearful picture, but it is drawn by Him who needed not to be told what is in man. He makes no exception of any unregenerate man. The evil is deeply seated in the heart ; and though there may not be the overt act of sin, it is only because it is restrained by the power and grace of God. Because sentence against an evil work is ?iot executed speedily; therefore the heart of 283 10 TUE WORK OF THE HOLY SriRIT the sons of me7i is fully set i7i them to do evil, — Eccles, viii. 11. Again ; Eccles. ix. 3, The heart of tJie sons of men is fall of evil, and madness is in their heart while they live. Surely this is a dark and gloomy picture, — and looking very little as if man had any disposition, or ability, or power to regenerate himself— ^2^% set to do evil — full of evil and madness — deceitful — desperately wicked. It is true, there may be kindness, affection, benevo- lence, towards men, dwelling even in such a heart ; but towards God, and Christ, and holiness, there is no love, no bias of the affections : nor will there ever be, until the Holy Spirit enters, and creates all things new in Christ Jesus. What description do the Scriptures give of the under- standing ? Eph. iv. 18, " Having the understanding dark- ened." 2 Cor. iv. 4, " In whom the god of this world hath blinded the minds of them that believe not." Thus Paul says, " The natural man receiveth not the things of the Spirit of God, for they are foolishness to him : neither can he know them, because they are spiritually discerned." The ivillxhQ Scriptures represent as hemg perverted, and the affections as polluted omcI alienated from God. A sin- gle passage will be sufficient for our purpose here. The Bible asserts, that there is positive enmity in the natural tnan to God. The will has no bias towards spiritual and holy objects; but its natural disposition is to evil, — to evil only, and continually. Rom. viii. 7, "The carnal mind is enmity against God : for it is not subject to the law of God, neither indeed can be." Nothing can add to the strength of this statement : it is not merely that the carnal mind is alienated from God, — averse, hostile to him ; but that it is actual enmity. The ground of this enmity is the law of God. It is not subject to the law of God. The enmity of the carnal mind, therefore, is directed against God as the Moral Governor of the universe : it refuses to submit to him as the supreme lawgiver. But the Scriptures give a yet more awful description, if possible, of the unregenerate state of man. They present it under the image o^ death. " You hath he quickened who were dead in trespasses and sins." Eph. ii, 1. Again; Eph. ii. 5, " Even when we were dead in sins." Again ; Col. ii. 13, " And you, being dead in your sins, hath he quickened together with him." And again; Rom. v. 15, " Through the offence of one," that is, Adam, " many be dead." Moral death, therefore, is the fearful natural con- dition of the unregenerate sinner. He is spiritually, legally 284 ON THE HEARTS OP MEN. 11 dead. As a corpse is dead to all animal life ; so the sinner is spiritually dead. There is no symptom of spiritual life ; or holiness about him. If there were, it could not be said of him, that he is dead. How can the sinner, then, spiritually dead as he is, be raised up to spiritual life ? The Scriptures assert that this is a work which is accomplished by Almighty power; that, as to the power exerted, it is a new creation, like making a world, or raising the dead. But let us look to the pecu- liar and striking teachings of the word of God, as to tlte nature of regeneration. It frequently represents regeneration as a passing from death unto life. Thus the Saviour says, John v. 24, " Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life." Eph. ii. 1, " You hath he quickened who were dead in trespasses and sins." And John says, 1 John iii. 14, " We know that we have passed from death unto life." Regeneration is also called a neiv creation. Gal. vi. 15, " For in Christ Jesus neither circumcision availeth any thiiig, nor uncircumcision, but a new creature" — or a new creation. Again ; " If any man be in Christ, he is a new creature." Again ; " We are his workmanship, created in Christ Jesus unto good works." It is also denominated a new birth. Thus the Saviour said to Nicodemus, John iii, 3, "Verily, verily, I say unto thee. Except a man be born again, he cannot see the king- dom of God." John i. 13, " Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." 1 Pet. i. 23, " Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." It is also represented as a turning from darkness to light. 1 Pet. ii. 9, " But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people ; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light." It is also called a restoration of the divine image. Col. iii. 10, " And have put on the new man, which is renewed in knowledge, after the image of Him that created him." Rom. viii. 29, " For whom he did foreknow, he also did predestinate, to be conformed to the image of his Son." Thus clearly and emphatically do the Scriptures describe the nature of regeneration : and let it be distinctly borne ia 285 12 THE WORK OF THE HOLY SPIRIT mind, that the idea o^ divine poiver is constantly presented in connexion with the change which man must experience in becoming a child of God. We have thought it proper to present this extended view of the condition of the unregene- rate, and of the true nature of regeneration, in order to pre- pare the way for noticing, THE WORK OF THE HOLY SPIRIT IN PRODUCING REGENERATION. Let it be remembered, that man's understanding, his will and affections are dark, perverted, and alienated from God ; and that enmity to God, and spiritual death are character- istics of every unrenewed man. Regeneration is the re- verse of the sinner's natural condition. The heart of the regenerate is brought back to God, and clings to him with the strength of its renewed affections. Darkness in the understanding is succeeded by light, enmity in the heart by love, and the whole soul turns to God as cdl its salvation and all its desire. To ivhose power are we to attribute the wonderful and glorious change? Shall we say, with a nu- merous class of errorists, that the change is to be ascribed to man himself? God forbid ! REGENERATION IS THE SOLE AND SPECIAL WORK OP THE HOLY SPIRIT. All the errors on this subject, which are so extensively and zealously propagated from the pulpit and the press, grow out of wrong views of human depravity. Those who think that human poiver has an efficient agency in regene- ration, go upon the unscriptural assumption, that there is in man's nature an inherent principle which naturally tends to holiness, — that man is not totally depraved, — is not in- deed dead in trespasses and sins. Because he has been created a rational being, endowed with a will, understand- ing, conscience, affections, and other intellectual and moral attributes, such metaphysical speculators believe that the simple, unaided, voluntary exercise of these powers, — a simple choosing of what conscience and the understanding approve as good, in view of certain motives presented to the mind, is all that is necessary to the regeneration of the soul. This fallacious and dangerous error the word of God most decidedly and strongly condemns. " That which is born of the flesh is flesh," John iii. 6. It is, morally 286 ON THE HEARTS OF MEN. 13 nothing hut flesh — carnal, corrupt, sinful, — and has no per- ception of spiritual things. In this sense the term Jlesh, as opposed to sjnritj is generally used in the word of God. It means the corruption of nature. " For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other." Gal. v. 17. "For they that are after the flesh, do mind the things of the flesh : but they that are after the Spirit, the things of the Spirit. So then they that are in the flesh cannot please God," Rom. viii. 5, 8. These passages are perfectly de- cisive of the native sinfulness, and utter impotence of man. But let us see how much hitman power is worth in the regeneration of the soul. As to the understandings the Bible says, " The natural man receiveth not the things of the Spirit of God, for they are foolishness to him ; neither can he know them, because they are spiritually discerned," 1 Cor. ii. 14. Of his hearty it declares, " The heart of the sons of men is fully set in them to do evil." Eccles. viii, 8, In reference to his love to God^ its decisive testimony is, " The carnal mind is enmity against God," Rom. viii. 7. And in relation to his ability to achnovdedge Christ, it says, " No man can say, that Jesus is the Lord, but by the Holy Ghost," 1 Cor. xii. 3. Then we ask what is human power worth for the regeneration and salvation of the soul? But, to put this question beyond all reasonable contro- versy, the Scriptures teach that the unregenerate do not even co-operate with the Holy Spirit in the regeneration of the soul. On the contrary, they resist and oppose him. This is a strong statement, but the proof of its truth is at hand, and in abundant measure. There is with the natu- ral man not merely a passive aversion to religion, but an active resistance to the work of the Holy Spirit. All the sinner's inclinations, his passions and lusts are in direct op- position to the motions of the Spirit. His pride of reason, the perverseness of his will, the enmity of his heart, and his deep love of sin, all rise up in arms to oppose the entrance of the Holy Spirit. "And the Lord said. My Spirit shall not always strive with man." Gen. vi. 3. This striving of the Spirit certainly implies active resistance. Satan has been so long in undisputed possession of the sinner's heart, that he will not yield his claim to lead him captive at his will, without a desperate struggle; and when the Holy Spirit knocks at the door of the heart, the strong man, armed makes every effort to resist the Spirit, and to bolt and bar up the door against his admission. At such a time, all is alarm, commotion and agitation within : the flesh, the 2 287 14 THE WORK OF THE HOLY SPIRIT world, and the devil exert all their power to exclude the Spirit of God ; and were it not, that the Holy Spirit is almighty, and comes in the day of his 2^owe?-, the sinner would never be ivilling^ nor be regenerated. We are prepared now to look at the Scripture proofs, that regeneration is the sole and exclusive work of the Holy Spirit. A few decisive passages will be sufficient for our purpose. " Except a man be born," says the Saviour, "of water, and of the Spirit, he cannot enter into the kingdom of God," John iii. 5. Again; " It is the Spirit that quick- eneth ; the flesh profiteth nothing," vi. 63. " That which is born of the flesh is flesh ; and that which is born of the Spirit is Spirit," iii. 6. And Paul says, " Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost," Tit. iii. 5. Other passages show that the poiver exerted in regeneration is infinite, God says, " A new heart also will I give you, and a new spirit will I put within you ; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh," Ezek. xxxvi. 26. The same power that created the mate- rial universe, effects the new and spiritual creation. " God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2 Cor. iv. 6. Having thus established, as we think, the fundamental doctrine, that regeneration is the sole and special ivork of the Holy Spirit, we wish to notice very briefly the manner in which the Holy Spirit commences and carries forward this great work in the soul. We can but barely intimate the views which we regard as important here. 1. Regeneration is always sudden and instantaneous. This is not always true o'i conversion, which we wish again to distinguish from regeneration. The knowledge of sin, conviction of its guilt, and repentance before God on ac- count of it, may be, and frequently are, slow and gradual in their progress. But the communication of light and life to the soul, is always sudden and instantaneous; — as much so as when, in the creation of natural light, God said, " Let there be light ; and there was light :" or when the Saviour communicated life to Lazarus, saying, " Lazarus, come forth, — and he that was dead came forth." In these cases there was simply the exertion of divine power. So with the smner, dead in trespasses and sins, and blinded by the god of this world. Means may be employed, and are to be employed, in accordance with the divine purpose ; but they 288 ON THE HEARTS OF MEN. 15 must not take the place of the Holy Spirit. " It is the Spirit that quickeneth : the flesh profiteth nothing." 2. The Holy Spirit acts a Sovereign in producing re- generation. There is sovereignty in all God's works and dealings. If it be asked what we mean by the divine sove- reignty, we reply in God's own words — " I will have mercy on whom I will have mercy." He carries forward his gra- cious purposes of wisdom and love, — chooses or rejects, — reveals or withholds — " working all things after the counsel of his own will," <' and giving no account of any of his matters." " The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth : so is every one that is born of the Spirit." " He effectually worketh in them that be- lieve." As Matthew Henry says, " The Spirit dispenses his influences where, and when, on whom, and in what measure and degree he pleases ; dividing to every man seve- rally as he will," 1 Cor. xii. 11. 3. The operations of the Holy Spirit, in regeneration, are of his own free grace. He sees no worthiness in the sinner to induce him to come into his heart. Can there be worthiness in one whom the Scriptures declare to be a con- demned criminal, — a guilty rebel,— one who owes ten thousand talents, and has nothing to pay, — one whose car- nal mind is enmity against God ? That the Holy Spirit should enter the heart of such an one, and convince him of sin, and subdue the hatred and break down the rebellion of his heart, and seal pardon and peace on his conscience, surely this is free grace ; it is unmerited mercy ; it is love truly sovereign and divine. Thus the Holy Spirit comes, and knocks, and unbolts and unbars the heart, and enters, and creates all things new in Christ Jesus, wholly irre- spective of merit in the sinner. It would be interesting to notice the other parts of the Holy Spirit's work on the hearts of men, but we can only give a very brief summary. Having renewed the heart, it is the doctrine of the Scrip- tures, that he dwells in it, as in a temple, filling it with light, and love, and holiness, and life. As he is the author, so is he the supporter of grace in the Christian's heart. He breathed spiritual life into the soul, and he keeps, and nourishes, and watches over it there. The Christian can- not keep himself. Nothing good originates from himself, or is sustained by his own power. The same almighty power that implanted the principle of grace, keeps it from Z 289 16 THE WORK OF THE HOLY SPIRIT, ETC. decline and death. It is the Holy Spirit, then, who pro- duces in the child of God the hungering and thirsting after righteousness, — the lifting up of the heart to God in filial confidence and love, — the sweet, child-like submission to the divine will, — the longing after more enlarged discoveries of Christ, — the constant struggling with the law of sin in the members, — and the mourning over the indwelling remains of corruption — which the word of God describes as charac- teristic of him. " I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever." This blessed Comforter abides in the believer as a spirit of holiness, carrying forward the sanctification of his nature, and is his witness, comforter and guide, in proportion as the work of sanctification advances in the soul. This sanctifi- cation includes true scriptural views of the spirituality of the divine law and conformity to it, — a growing resem- blance to the image of Christ, — an increasingly tender con- science, — a soft and gentle walk, — deepening views of the guilt of sin, — mourning over, confessing, hating and cruci- fying it at the cross, — and a more complete putting on of the graces of the Spirit. Yes ; the blessed Spirit restores order and purity, and re-establishes the reign of holiness over man's moral nature ; he sets up the law of God in the soul, unfolding its precepts and writing them on the heart ; he sheds abroad the love of God there, and leads the be- liever to run in the way of God's commandments. It is true, that he may for a time withdraw his sanctifying and comforting presence : he may be so grieved by a careless and unholy walk, as to suspend his sanctifying and wit- nessing influences, and permit indwelling corruptions, for a while, to triumph : but he restoreth the soul, and will bring it back again. " For a small moment have I forsaken thee ; but with great mercies will I gather thee." He is also in the believer as a Spirit of adoption, as a witness, as a teacher of the saints, as a comforter, and as a glorifier of Jesus. All these gracious operations work- eth that one and the self-same Spirit, who dwells in the hearts of all true believers, working in them of his own good pleasure, both to will and to do, working in them that which is well-pleasing in the sight of God. The faithful, ever blessed Spirit that begins the good work, watches over it, and effectually carries it on and completes it in the ever- lasting salvation of the soul. THE END. 290 THE EXCLUSIVE CLAIMS OP PRELACY, STATED AND KEFUTED BY THE EEV. B. M. SMITH. PHILADELPHIA : PRESBYTERIAN BOARD OF PUBLICATION. 291 THE EXCLUSIVE CLAIMS OF PRELACY. Galatians 1 : 6, 7. — •• Unto another Gospel, which is not another ; but there be some that trouble you, and would pervert the Gospel of Christ. We learn from the fifteenth chapter of the Acts of the Apostles, that certain persons, of the early church, who had been Pharisees, and other Jews, before they were pro- fessing Christians, taught, that "except a man were cir- cumcised and kept the law of Moses, he could not be saved." It is generally supposed, that such had been actively propagating this error in the Galatian church, and are exposed and denounced by the Apostle, in the passage cited above. I. The Gospel teaches two fundamental truths respect- ing the way of salvation : one, that the vicarious obedience and sufferings of Jesus Christ, constitute the meritorious ground of man's justification before God ; the other, that this provision is applied to our wants, by the Holy Spirit, who through the medium of God's truth, ordinarily, " con- vinces us of our sin and misery, enlightens our minds in the knowledge of Christ, renews our wills, and enables and persuades us to embrace Jesus Christ, freely offered to us in the Gospel." To the first of these truths, while there has been great diversity of opinion on the nature and extent, both of the evil and the remedy, there has been, among all Christians, a general assent. Though some object to the term " vicarious," others reject " obedience," and others incorporate something of human merit in the z 2 3 293 4 THE EXCLUSIVE CLAIMS " ground of justification," yet the proposition, at least in its elementary form, " Man is a sinner and Christ is the only Saviour," has met with the approbation of all, claiming to be Christians. The latter truth involves an answer to the question, " how does man procure the benefits of the pur- chased redemption 1" and on this topic, in all the changes of time, the corruptions and revivals of true rehgion, its trials and triumphs, its defeats and victories, there has been one distinctly marked, long fought and yet unended con- flict. In the defence of the erroneous opinions held on this topic, many have been led, first to question, and then deny the fundamental truths of the Christian scheme ; and thus made shipwreck of the faith and hope of the gospel of God. On the one hand, it has been held, that we derive all spiritual benefits through the direct agency of the Holy Spirit ; and that while God has instituted and preserved a human and a sacramental instrumentality, for dispensing those benefits, he has given to neither, nor to both united, any inherent efficacy. Paul and Apollos were but minis- ters. The treasure of the Gospel is borne in earthen ves- sels, that the excellency of the power may be of God and not of men. Christ and his apostles alike, taught to judge of ministers by their doctrine, not doctrine by ministers. The sacraments are signs of spiritual benefits and seals or marks of God's favour. This view of the subject, from the prominence it gives to the Spirit, and the subordination in which it holds, and that scripturally, all instrumentali- ties, is called the Religion of the Spirit. On the other hand, from Paul's day to our own, it has been contended, by various sects and in various schemes, that to derive spiritual benefit, whether recognizing the agency of the Spirit or not, we must approach God by some commendatory service, and wait on some specified instrumentality, as the sole symbol of his presence, and the consecrated channel of his grace. The Jew designated circumcision ; the Roman Catholic, usurping the place of the Spirit, authoritatively to instruct, and of Christ, sav- ingly to mediate, pointed to fasts and vigils, the feasts and penances, pilgrimages and confessionals of the Church. The fanatic presumed that vociferous shoutings, unearthly groans, bodily contortions or fantastic evolutions would draw down God's favour. The formalist trusted in shaved heads and unwashen faces, appointed times, prolonged ser- vices and misshapen dresses. Strange but true, that ex- 294 OF PRELACY. O tremes in result should be identical in principle ;• the stub- born Pharisee, the cowled monk and veiled nun, the medi- tative hermit, and the ranting zealot, the bearded Men- nonite and the prim formalist, of whatever name, are brethren of the one greatest phase of perverted religion, the Religion of Form. Here then, are comprehensively presented the two great divisions on the question, " how does man procure the benefits of the purchased redemption?" There has, for centuries, existed in the pale of the visible Christian church, a class of men, setting forth a theory on this subject, whose statement enables us, at once, to assign them a place in the latter division. Through sermons, decrees, bulls, pamphlets, volumes of every size, and tracts from one to ninety ; by popes, councils, cardinals, legates, archbishops, bishops, priests, archdeacons, dea- cons, and deans, in churches, and parliament halls, at the fireside and on the street, in counting rooms and offices, and even amid scenes of festivity ; in season and out of season, from the date of papal supremacy to our day — it has been, and is maintained, that there is no efficient ac- cess to God, other than within the pale of the Church, con- stituted with a triple order of ministers, bishops, presby- ters, and deacons, and which recognises the first, as solely authorized to ordain others and govern the house of God : that there is no channel of intercourse between heaven and earth, other than that, marked out by the corruptions of the primitive Church, dug amid the darkness of the middle ages, and filled with the stream of prelatic grace. Such a system rests on a form, vests all rights and privileges of the Christian scheme in man ; sets aside the call of God and the call of his people for the word of a prelate, and bases the existence of the church on the canonical per- formance of a RITE, which however scriptural and how- ever important in its place, confers no character ; is decla- rative, not impressive of qualification, a form and not the substance. This scheme is another Gospel. To the scriptural requisition of faith in Christ, it adds faith in tke Church, faith in succession, faith in a form, as the Jew would have added, faith in circumcision. It is another Gospel, for it even usurps the place of the true, and pro- claims more virtue resident in canonical ordination, sacra- ments and forms of worship, than in the simple preaching of the cross of Christ. It is another gospel, and yet not another, but a pernicious error, for the trouble of 1 * 295 6 THE EXCLUSIVE CLAIMS God's church, for the destruction of peace and charity, for the dishonour of Christ, for the grief of the pious, and for the joy of the devils. II. Let none misunderstand the subject of this discus- sion. The extravagant pretensions now summarily stated, and presently to be more fully set forth, are not imputed to the Episcopal Church as such, either in England or America, though they are pretensions recently advanced with great zeal, and propagated with an industry worthy of a better cause, by clergymen of that church, in both hem- ispheres. But till formally and avowedly adopted as ex- pository of her principles, the controversy is not with the Episcopal Church, but with all whether of Rome, Lambeth, Oxford, Raleigh, Burlington, or New York, who proclaim this other gospel. Prelacy and Episcopacy are not synonymous in usage, whatever they may be by etymo- logy. Those who advocate the claims under discussion, teach the difference. Say the Oxford Divines, " We are of the church, not the Episcopal Church, — our Bishops are not merely an order in her organization, but the prin- ciple of her continuance : and to call ourselves Epis- copalians is to imply, that we differ from the mass of dis- senters mainly in church Government and form, whereas the difference is, that we are here and they are there ; we in the church, and they out of it." Presbyterians acknowledge a parochial Episcopacy, and as designating a form of Government, might be termed Episcopalians. " They reject prelacy not Episcopacy, modern not prim- itive, diocesan not scriptural Episcopacy^'' Nor is the controversy with the Episcopal church as novj organized as a form of government. It recognizes the prominent scriptural principles of a church government. But prela- tists claim to possess the mode and the only scriptural mode of polity. Nor is this a controversy about forms of worship, rites and ceremonies. Episcopalians may use a liturgy, read prayers in a surplice, and sermons in a black silk robe ; fast during Lent, and feast at Christmas, Easter, Whitsunday, and Michaelmas ; observe as they please every saints'-day in the papal calendar ; kneel at the Lord's Supper, and make the sign of the cross in baptism ; kneel in public prayer and stand in public praise ; bow at the mention of the name of Jesus, and consecrate churches and burying-grounds; "regenerate" infants, and confirm adults: we have only to say, that if they derive edification from such things, we shall not dispute their right to worship as 296 OF PRELACY. 7 they please : to their own master they stand or fall ; but we find neither scriptural injunction nor commendation for them. Nay more, if they see fit, they may follow the Ox- ford divines^ and indulge to a surfeit, in the " tolerable fool- eries" of papal superstition ; — erect crosses on steeples and at cross roads ; (it may be,) burn candles of any and all sizes, during day-light, on the high altar, or any other ; wear four-cornered caps and parti-coloured gowns, and mimic the full routine of priestly pantomime, according to the pattern shown at St. Peter's, — and, provided they do not insist on our conformity, as was once done^ on pain of cropped ears, slit noses, expulsion, banishment, confisca- tion, torture, fiery death, and cruel mockings, we are in- disposed to complain, denounce or dispute. To their own master they stand or fall. But, when the prelatist tells us and tells the world, there is no salvation out of the pale of that church, whose government he advocates, that, for all who hear him, the alternative is prelacy or perdition, we are constrained to protest, in the name of truth and holi- ness, justice and mercy, heaven and earth, God and man. There is a time to be silent and a time to speak. The boldness, pertinacity and frequency with which these pre- tensions are put forward, the. comparative ignorance on the general subject existing among our own churches, in con- sequence of our unwillingness to engender controversy, and the general desire for information now every where existing and increasing, together designate a time to speak. There are other considerations which indicate the propriety and necessity of this discussion. III. 1. These pretensions, if admitted, not only invali- date Presbyterian ordination, but they sap the foundation of every Christian's hope. He has been taught to believe that " repentance toward God and faith toward the Lord Jesus Christ," constitute the only indispensable condition of salvation. But now he must, to be satisfied of his spi- ritual safety, know that he has received sacraments at the hands of the validly ordained minister, and of this fact, not one in one thousand has any means of assurance, other than a testimony, as we shall have occasion to show, far from being irrefragable. 2. There is a large class of persons, especially in our southern country, who since infidelity has become unfash- ionable, are unwilling to be without some kind of religion. Presbyterianism and other forms of " dissenV are deemed by such not " fit for gentlemen," and without any other 297 8 THE EXCLUSIVE CLAIMS than a nominal connexion, they call themselves Episcopa- lians. To such, a system presenting so prominently, sal- vation on the terms of validly administered sacraments, is a most comfortable religion. 3. To this may be added another similar observation. Among plain republicans there has come to pass in these latter days a great fondness for marks of distinction, for ceremony, pomp and show, especially in religious worship ; together with an overweening propensity to do homage to rank and title. The whole tendency of these pretensions is the elevation of prelatical power. Witness, among other things, the results already secured, as read in the fact, that sixty 'five protestant clergymen could be found receiving on their knees the blessing of a prelate, whose bold assumptions they had so cordially sustained.* Let the mind be once spiritually enslaved, and little need be done to effect its political thraldom. To the Episcopal church as heretofore constituted and governed in this country, we have not re- cognized any peculiar propriety of charging the principles, indicated in the celebrated motto of James I, " No bishop, no king," but we have read history to little purpose, if there be not fearful indications for our future welfare, in the tame submission of our people, in some places, to the dictation of papal bishops : and we know not how soon, men who claim and, unrebuked, exercise the spiritual power vested in prelates and presbyters by the dogmas under discussion, will have prepared a people for all the extremes, first of ecclesiastical, and then of political tyranny* It must be remembered, that people enamoured of pageantry and display, in religious worship, will hardly have the pue- rile taste thus engendered, satiated with less than the stars and trimmings, the trappings and insignia of nobility and royalty. As Presbyterians, — a people ever noted for op- position to all arbitrary rule, — it is our duty to oppose the beginnings of this evil. 4. There has evidently been latterly manifested in low churchmen, a tendency to revive and use the language and, hold a bearing toward non-Episcopal churches, which was many years ago deemed the peculiar province of high churchmen. Were there time for it, it could easily be shown, that the fathers of the English church recognized other protestant communions and their clergy as occupy- ing an equal position with their own. When, some years * This occurred in New York, before Bishop Onderdonk, previously to his suspension for immorality. Editor of Board of Publication . 299 OF PRELACY. 9 since, a few ultra, spirits in New York, North Carolina and other places, began to speak great swelling words of vanity about " dissenters," " ike church,'''' " uncovenanted mer- cies," " valid ordination," " episcopal grace," it was thought by many that the best way to treat such men, would be the pursuit of a coui'se, somewhat similar to that, with which we would indicate our contempt for the pre- tensions of half a score of Chinese mandarins, who might appear among us, claiming to be the only gentlemen in the land. But now, where is the Bishop of the Episcopal church who will admit to ministerial communion, ministers of other churches ; and yet would he deny the privilege to Roman priests? What Episcopal minister will dare ac- knowledge our administration of baptism to be more valid than that of physicians, male or female ? We do not know that our ordination was ever acknowledged as valid in the United States, but it has been in England, in times past, yet what Episcopal bishop will now acknowledge it ? We learn, to-day, from the Southern Churchman, that twenty- five years ago, children in Episcopal families were early taught the distinction between " going to church" and " going to meeting." We should be obliged to the writer for an elucidation of the facts, if it be other than a refusal to recognize, as authorized worship, that existing in non- Episcopal communions. And he intimates that such a training should be renewed ; that after all Puseyism and genuine liturgical Episcopacy are very near of kin. Some have surmised as much before. 5. Public sentiment, in many parts of our country, has already received such impressions, that the progress of their high claims, must, if unrebuked, be very rapid. By some means, Episcopacy has, by many, been considered a very genteel religion. In our army and navy it is said, and yet uncontradicted, that the large majority of chaplains are Episcopalians. Our polite literature, so called, and some of the fine arts have contributed to the popularity of this church. Descriptions and embellishments in tales, annuals and magazines, representing baptisms, marriages, death beds, and burials, very generally set them forth in connexion with such symbols of Episcopacy, as clergymen in vestments, altars, and praj^er books. When religious speech is introduced, we read of " the venerable liturgy," " the church," " the beautiful and impressive burial ser- vice," " dignified bishop," and the like. We do not object to all this, ia itself considered. We can and do reioice if 299'' 10 THE EXCLUSIVE CLAIMS the gospel be preached unto any and received by any, through other churches, if they reject us ; but the class of persons who are influenced by these things, are those who, for obvious reasons, may be led, more readily to acquiesce, without examination, in a scheme of religion, which rests on a form, and rejoices more in regularity and canonical order, than in holiness of heart and life, and conformity to God's law. We then repeat, that for such considerations we deem it time to speak out. Were the matters at issue mere ques- tions about words, and did they only occasion a controversy in the Episcopal church, it would be alike needless and uncourteous for us to meddle. But the signs of the times evidently indicate the revival of the great conflict of Christ- endom, with renewed energy. Perhaps it is " the last time." The contest may be long. Other than spiritual weapons may be used. Our mountain-caves, and recesses, may serve other purposes than amusement and refreshment to the curious or weary traveller. Like those of Scotland, they may become consecrated as the refuges of God's peo- ple, to be hallowed by their midnight worship, and stained with their blood. But the victory is sure. " Truth crush- ed to earth, will rise again ; the eternal years of God are hers." The controversy is not between Episcopalians and Pres- byterians, but between truth and error : the devices of man and the simple faith and simple order of the gospel of God. To be silent longer on such a subject, would be treason to the proteslant cause ; — treason to our own church, mainly assailed ; treason to Christ's cross, crown, covenant and kingdom, traduced, despised and set at naught, for the claims of usurpers ; treason to the memory of martyred thousands in England, Scotland, Ireland, Germany, France, Switzerland, and Holland, who took joyfully the spoiling of their goods, and surrendered home and life itself, in a cause, in whose defence, we jeopard but a little bubble of reputation. IV. To show that we bring no railing accusation, it may be important to present more fully the exclusive pretensions of prelacy, although to some, the summary already given might suffice. Out of a mass, whose exposition would oc- cupy more hours than we have minutes to spare, we wih select and, as far as possible, in the words of these ecclesi- astical Ishmaelites themselves, present a succinct statement of their claims. They say, that there is an order of clergy 300 OF PRELACY. 11 superior to presbyters, whom they call bishops, who are the lineal successors of the apostles and with whom are depos- ited all the treasures of ministerial order and succession ; that Episcopal ordination enters into the essence of a church : that the order of the gospel is as important as its doctrine, and that this order is alone Episcopal. Bishop Seabury tells us, " In the church of Christ we have the govern- ments, faith, sacraments, worship, and ministry ; — out of it, we are sure of none of these things." To this we ac- cord, but bishop Seabury says further, *' Christ has but one church,'' and that being the Episcopal, there is no hope out of it. Bishop Meade has so well described these claims, that we use his language, (yet happy in the conviction that he does not sympathize in the sentiments he records,) " To dispense with Episcopal ordination is not a breach of order merely," (so we suppose bishop M. regards it,) " but a sur- render of THE Christian triesthood, and the attempt to institute any other form of ordination, or to seek commu- nion with Christ, through any non-Episcopal association, is to be regarded, not as a schism merely, but as an iin- 'possibility^'' This necessity for Episcopal ordination is based on the claim, " that bishops and they only have re- ceived from their predecessors and they from theirs, back to the apostles, the gift of the Holy Ghost, thus preserved in the world and transmitted ; and this gift empowers them to receive into the church and exclude from it, with the assurance, that what they do is ratified in heaven. " A doctrinal catechism of the church of England," re- cently published in London, contains, among other things, the following precious " milk for babes." " Q. Are not dissenting teachers ministers of the gospel? A. No ; they have never been called after the manner of Aaron." [And who have been 1] " Q. Who appoints dissenting teachers ? A. They either wickedly appoint each other, or are not appointed at all ; and so in either case their assuming the office is very wicked. " Q. But are not dissenting teachers thought to be very good menl" [Such e. g. as Baxter, Doddridge, Watts, Payson, Alleine, Bunyan, and Owen.] " A. They are of- ten thought to be such, and so were Korah, Dathan, and Abiram, till God showed them to be very wicked. " Q. But may we not hear them preach? A. No; for God says, ' Depart from the tents of these wicked men.' " 2 A 301 12 THE EXCLUSIVE CLAIMS Happy children, with such instruction ! Verily may ye hope to be wiser than your teachers ! It is not surprising then, that all non-Episcopal churches and ministers, though constituting a large majority of Pro- testant Christendom, (in the United States the ministers as 14 to 1 and members as 34 to 1,) are branded as "pre- tended ministers," " sectaries," " meetingers," " schisma- tics," " dissenting mountebanks," " ministers of hell." Quite consistent to tell us, " wilful opposition to Episcopacy is rebellion against God, and must therefore separate from his presence :" and " they who reject this dispensation, re- ject themselves from God and his salvation." Quite legit- imate is the inference that a clergyman of the church of England may be fresh from a ball, a card party, a mistress, or a race-field, and yet, not the holiest dissenting divine, possesses such clerical power as this abandoned scion of prelatical generation.* Such then is more fully a specimen of pretensions which we pronounce another gospel. Were there time it were easy to refute each of the extravagant and absurd positions here presented, by both reason, common sense and scrip- ture. But we prefer seeking the basis of them all and if this be found unsupported by scripture, the whole fall together. V. If this air-built fabric can be said to have any basis, it is contained in these two propositions. 1. There was instituted by Christ an order of clergy superior to presby- ters, called, first, apostles, then bishops, to whom alone was committed the power to ordain others. 2. That there has existed a lineal, unbroken succession, from the apostles down to the present bishops of Episcopal churches. It is obvious, that if the first proposition cannot be sus- tained, the latter necessarily fails. We feel prepared to show that the first cannot be sustained, and although, therefore, the full discussion of the second is not necessary to our argument, yet since the subject has been latterly much canvassed, we offer a few summary observations. 1. Establishing the fact of a personal prelatical succes- sion, establishes that of Presbyterian succession ; for the prelate was first a presbyter : or if this be questioned, then, since the greater includes the less, the prelate, as such, was presbyter. To us, either solution is indifferent, for we make no distinction of order. * See note at the close. 302 OF PKELACY. 13 • 2. Supposing every link in the chain of succession clearly proved, so far as uninspired testimony can do it, it must yet be shown by scripture, that the first link existed, i. e. that prelacy was divinely instituted. If that can be done, however gratifying a lineal succession might be, it would not be indispensable to prove it, to secure our ready submission to a prelate holding apostolic doctrine. If that cannot be done, the most irrefragable human testimony to a lineal succession, only proves succession to that order, which was divinely constituted, by whatever name known. 3. Prelatists triumphantly tell us, the succession was uninterrupted from the earliest ages to the 16th century. But the " earliest ages" do not reach to the apostles' times by at least a century. Then, say they, that early and undisputed existence, at the time, can only be accounted for, on the supposition of a divine authority. Now we are prepared, were there time, to show that the earliest exist- ence of prelacy can otherwise be fully accounted for, and that the claims of prelacy were disputed in the earliest times of its existence. But if this famous and vaunted argument proves any thing, it proves too much, as all efforts to reason facts into existence must do. The Roman- ists undertake to sustain their system in the same way. Says the prelatist, there are bishops now, there were others to ordain them, and so back to the earliest age. What existed a. d. 300 must have existed a. d, 250 and a. d. 150 and a. d. 50, and so be apostolic. Says the Roman- ist, there are popes and cardinals and monks and nuns now, and these we trace to the earliest age, and if they existed then, they must have existed fifty and fifly and fifty years before, and so they are stretched to apostolic days. But all this is in vain. No successful effort has yet been made to fasten the first link, nor the second, nor the third. We challenge the production of reliable evidence to the existence of a prelate, or the practice of more than one ordination, for the same person, within the first two centuries. 4. Equally untenable is the celebrated position, that the proof adduced to sustain a lineal succession of prelates, is identical in kind and as strong in degree, as that on which "we rest the authority of the scriptures. On this, it may be observed, (1.) The evidence of early writers for the authority of scripture, is their testimony to the existence, in their age, of the books of the New Testament. Their inspiration is proved by independent evidences. This is 2 303 14 THE EXCLUSIVE CLAIMS • testimony to one set of facts of one date. Jt is confirmed by that of ancient translations of the New Testament, and by the existence of manuscripts, which though not very old, yet being of various countries, (or families,) are inde- pendent witnesses ; and the continued reception of the same books, in succeeding ages, constitutes an accumulating tes- timony to this set of facts of one date. (2.) But accord- ing to prelatical principles, to establish the valid ordination of a prelate, we must have testimony of his valid baptism and valid ordination to the office of a presbyter. To make out each point, we must be able to prove that each person, participating in his baptism and ordinations, had received the requisite authority. This requires proof again for the third set introduced, and so on back. We observe here, that as the same persons who ordain may not have bap- tized the candidate or ordained him presbyter, and as three are required to unite in ordination, every remove back, multiplies the number of valid baptisms and ordinations to be established. We leave to those fond of " endless gene- alogies" the arithmetical calculations involved. Even im- agination grows weary in computing probabilities of inva- lidity ; fact is displaced by chance, and each prelatical generation involves us deeper and more hopelessly in the intricacies of this ecclesiastical labyrinth. For the au- thority of scripture, the testimony has accumulated with every successive generation, while for that of prelatical suc- cession, its strength is inversely as the square of the dis- tance of any given prelate, counting by generations, from the apostolical age. Says Chillingworth, (of the English church,) " It is not improbable that among the many millions, which make up the Roman hierarchy," and we may say the same of that of the Episcopal church — " There are not twenty true." A recent writer in the London Christian Observer, truly remarks, " To trace this succession according to prelatical views, will drive one either to Rome or infidelity." 5. Difficulties in this scheme thicken as we advance. It has been denied that the church of England derived orders from the Roman Catholic church. " The Anglican church was ever independent," we are told, but it cannot be denied, that the fathers of the English church were ordained by men, who had lived and died in connection with Rome, whatever may have been their claims to an ecclesiastical genealogy, independent of the papal. Till Henry VIII. and his parliament threw off the Roman yoke, 304 OF PRELACY. 15 England was, as history shows, from the entrance of the first papal legate into London, under papal dominion. It can be proved by a list of authors, six inches long, that the reformation was regarded by those who effected it, and others, as a separation. But prelatists now say, " the Ro- man Catholic is a church of Christ, her orders are valid ;'* she is hailed as a sister or mother. Here then is separa- tion from a church of Christ, which prelatists say, " sepa- rates from Christ himself." We Presbyterians need not complain of being unchurched by men who thus unchurch their own ecclesiastical ancestry. In this connexion it is well to observe, that the separa- tion was effected by act of Parliament, that the ordination of bishops was confirmed by the same, the headship of the church placed in the crown, by the same ; and that after all that is said about validity, succession in the English church, is succession to authority, whose prime source resides in a temporal prince or princess, as the case may be. 6. Had we time, we would enlarge on some awkward matters touching the succession in the American church. There was a considerable discussion, not to say contro- versy, in the " unity" churchy (of which the records are in existence,) thirty-two years ago, touching an ordination of Griswold and Hobart, (yes, Hobart ! !) Some words of " the book" were omitted to be " said or sung," in the pro- cess of ordination, and some said the act was invalid and some said not. Poor Presbyterians dare not discuss" such " high matters ;" so we pass on. There was another case, of doubts about a certain bishop's baptism. Let it ever be remembered too, that we owe the inestima- ble privilege of having ever seen a bishop of the Protestant Episcopal church in the United States to the English govern- ment. It is notorious, that the first bishops in this country received their ordination from English bishops, who could not legally perform the service, without asking and obtain- ing permission of the English government to do so. 7. Led by such and similar difficulties, to reject the theory of a prelatical succession, it is not to be inferred, that we reject a succession. A successor to another, is one who occupies his office and performs its duties. In their extraordinary duties, such as implied miraculous gifts, and such as pertained to the organization of the church under the Christian dispen- sation, the apostles could have no successors, for such gifls 2 A 2 305 16 THE EXCLUSIVE CLAIMS ^ have been withdrawn and such duties are no longer incum- bent on any. But those now are their successors, in their ordinary duties, who preach, administer sacraments and ordain. Such power, presbyters claim : and, as we hope to prove, in the proper place, on scriptural grounds. Here we are concerned to show, that they are connected by successive ordinations with the apostles. Ordination is not a sacrament. It is neither a sign nor a seal of imparted grace. It is not then, necessary, in tracing a succession, to find the minute conformity to ca- nonical requisitions, the want of which, on prelatical prin- ciples, perplexes their investigations. We can satisfac- torily show, that up to the period of the reformation, our ministers have been set apart by ministers, and that the reformers to whom we trace this succession, had also been set apart. It is admitted on all sides, that the orders of the Roman Catholic church were valid. Her presbyters be- came Protestants and thus Presbyterian ordination, (and we ask for no more,) has been transmitted. But as we shall show, ordination is a declarative act. It is setting apart men who profess to have received a call from God. Now, if in extraordinary cases, men thus professing, and by their doctrine, (which is the scriptural criterion accord- ing to Paul and John, after Christ's example,) evincing the truth of such professions, challenge our confidence, we could not withhold it. Such is our confidence in the doc- trinal succession, that we have no more doubt that the reformers were providentially called to reform, than that the apostles were miraculously called to organize, the church. If any ask, who in such cases are to judge? We answer, the people of God, using his word as a guide ; and we are prepared to show, that any other theory, involves either a belief that ordination imparts grace, or that infalli- bility is lodged somewhere on earth. But with these views we still maintain, that in ordinary cases, the ministry is continued by ministers, and that the scriptural form for ex- pressing a public recognition of existing qualifications is important. Jn the cases supposed, it would be competent to those recognizing such claims, to use such a form of recognition, since God's providence would then appear to point out extraordinary methods, as he used an extraordi- nary method, by miraculous intervention, in conferring the Holy Ghost on Paul, by the hands of a disciple, and not by those of the apostles. VI. We proceed to discuss the main proposition, in op- 306 OF PRELACY. 17 position to which, we say, — ^There was but one divinely- constituted order of the Christian ministry, and to that was committed by Christ, all the rights and privileges neces- sary to the proper government and perpetuation of the church. 1. Our Saviour, during his personal ministry, appointed but one order. (1.) He chose twelve disciples. Matt. x. These he sent forth, and hence their name apostles, from the Greek, apostolos. But it is said of the seventy, whom he ap- pointed, after recounting (Luke ix.) the appointment of the twelve, " he appointed other seventy also whom he sent forth," apestcileii, (Luke x. 1.) the same Greek word, as in Matt. x. 5. Now although the word apostle was after- wards appropriated to denote the twelve, in a pre-eminent sense, here the seventy might be called apostles. Indeed, after this period, the apostles are sometimes called disci- ples. They do not appear then to have ditfered in name. Nor did the Saviour indicate any difference, in the tenor of their commissions, touching any duties, pertaining to a permanent ministry. Both preached, and in John iv. 2. it is said the " disciples baptized" and there is nothing re- stricting the application of the word to apostles. Hooker says of the seventy, " Their commission to preach and bap- tize was the same which the apostles had." Our Saviour expressly forbade all distinctions of rank among his fol- lowers. He referred them to the " rulers of the Gentiles who exercised lordship over them and added, but it shall not be so among you." (2.) The commission to preach and baptize was renewed when he was about ascending to heaven, and a promise added, " Lo ! I am with you always to the end of the world." By this. He intimated the perpetuity of the min- istry. Prelatists appropriate this promise to their order. But it was made to those who were authorized to " preach and baptize." In neither commission, do we find one word about ordination or a superior order. In John xx. 22, we have, as supposed, another part of this commission, But these words were not spoken at the same time, for it ap- pears " Thomas was not with them," and the events con- nected, preceded the ascension. The words here recorded are, " he breathed on them and saith unto them receive ye the Holy Ghost, whosoever sins ye remit they are remitted, &c." We have not time to settle accurately the meaning of this passage: but may observe; (1.) " It was not the 2 * 307 18 THE EXCLUSIVE CLAIMS promised effusion of the Spirit, for Jesus was not yet glori- fied." John vii. 39. (2.) In any sense these words indi- cate the gift of the same power to disciples as apostles, some of the latter having been present. (3.) These and the words Matt, xviii. 18, evidently indicate that miracu- lous endowment of inspired men, which enabled them authoritatively to declare the truth. (4.) And was prob- ably spoken somewhat prophetically of the promise, yet to be fulfilled. Acts i. 8. 2. The history and writings of the apostles, connected with the organization of the Christian church, evince the existence of only one order of the ministry. (1.) Before proceeding to sustain this division of the general proposition, by direct proofs, it is proper to discuss the nature of the apostolic office, with reference to the oft- repeated assertion, "The apostles only might ordain," which is tantamount to another form of boldness, " this power to ordain was peculiar to their office and transmitted to their successors." We have already seen the origin of their name. They were sent forth during our Saviour's life, in common with other disciples : now they were sent forth by a special com- mission to them. After speaking of his sufferings and re- surrection Jesus says, " Ye are witnesses of these things." — See Luke xxiv. 48 ; in Acts i. 8, he repeats these words substantially, restricting the address to " the apostles whom he had chosen." Peter confirms this view by telling us it was necessary that Judas' office should be supplied by one " to be a witness with us," ii. 22. Paul was " chosen of God" xxii. 14, 15, " to know his will and to see that just one, and to be a witness unto all men :" and defends his claim to the apostleship (1 Cor. ix. 1, 2.) by, " Have I not seen the Lord Jesus?" It is true that he was seen of five hundred, but these were specially selected as witnesses, confirming by signs and wonders, what they said and taught. Here then was an extraordinary office, clearly marked, to which none can now succeed, for the duties cannot now be performed : to which none did ever succeed, for those who performed it, were "chosen of God," by special revelation. To perform this office, the apostles were clothed with miraculous powers, (Heb. ii. 4 ;) among others, was that of communicating the Holy Ghost. — Acts ix. 17. It is true Ananias laid his hands on Paul, and announced that he was sent, that " he might receive "his sight and be filled with the Holy Ghost." But it is evi- 308 OF PRELACY. 19 dent that he acted under a special, and not as the apostles, under a general commission. Whether, however, the gift was restricted to the apostles or not, it was a peculiarity of inspired men, and not an office to be transmitted, or a quali- fication pertaining to the ordinary and permanent ministry. There is no evidence that the apostles conferred the Holy Ghost, as part of their ordaining act, and if they did, no others than inspired men could or can do so. The form of ordering priests, and that " of ordaining bishops" has, however, put into the mouth of the presiding bishop the words, " Receive the Holy Ghost," language which is either unmeaning or presumptuous, unless they who use it can show the " signs of apostles." The apostles were also invested, by inspiration, with authority to establish church polity, and superintend the churches, in all matters needing inspired direction, the scriptures being then incomplete, while in other matters, they claimed no exclusive jurisdiction, and clearly recog- nized the authority of the ordinary ministers. With these too, they shared in the ordinary duties of preaching, dis- pensing sacraments, and ordaining. But not one word can be found, to show, that they alone were authorized to or- dain. The word apostle is sometimes used in its literal signification, one sent, a messenger, or missionary. Thus of Epaphroditus, Phil. ii. 25, and of Titus and others, 2 Cor. viii. 23. So we understand Barnabas and Paul, who are called apostles, Acts xiv. 14, were the messengers or missionaries, in allusion to their special mission recorded, Acts xiii. 1 — 3. Barnabas is never afterwards, though often m.entioned, called an apostle. Paul's claims rest on other grounds. Indeed such was the importance of the apostolic office, that we have special accounts of the call of Paul and Matthias, and the former frequently urges the evidence of his apostleship. The mere use of a title, which may mean nothing more than messenger or missionary, for some special purpose, cannot, under such circum- stances, justify the interpretation sometimes claimed for the case of Barnabas. As to certain, who are said to be apostles, because we read they " were of note among the apostles," it is enough to observe that a man may be " of note" among kings, or judges, or senators, without being therefore a king, judge or senator. (2.) Our proposition is sustained by considering the names or titles of church officers, mentioned in the Acts and Epistles. 309 20 THE EXCLUSIVE CLxVlMS (a.) One of these, deacon, deserves a special notice, giving name as it does, to the " third order" of the prelatic scheme. The appointment of deacons is recorded, Acts vi. 3 — 7, from which it appears, they were chosen and set over a certain business, that the apostles might give them- selves to praj^er and the ministry of the word. Now this " business" is called " serving tables ;" and comparing the Greek word, translated " tables" with that for " exchanger," (Matt. XXV. 27,) and for "bank," (Luke xix. 23) this phrase means, attending to pecuniary concerns. This view is sustained by the preceding context. Paul describes the qualifications of a deacon, (1 Tim. iii. 8 — 13,) but does not mention one, from which we might infer that he was a spiritual officer. Stephen, " one of the seven," confounded his accusers in argument, and Philip, another of " the seven," afterwards became an Evangelist. But, in the face of the account above given, these cases cannot be cited to prove, that either was then engaged in the peculiar duties of the office of deacon. We dismiss the subject with these remarks, sufficient to show, that this title has no claim, in its restricted use, to denote a spiritual officer. (b.) The titles of spiritual officers, besides apostle, were minister, evangelist, prophet, pastor, teacher, preacher, steward, ambassador, bishop and presbyter. We also read of " helps and governments," general terms, rather than titles, indicative of officers known under their appropriate titles. Of these, " minister" is very general, and is the transla- tion of the word elsewhere rendered deacon. It means a servant. The restricted sense in which it is applied to dea- con, strengthens the view already given, that the word denotes a " servant of the church," not an order of her spiritual officers. In a general sense, " minister" was ap- plied indiscriminately to any, whether apostles, presbyters, prophets, or others. (c.) The remaining titles, except bishop and presbyter, are, by general consent, acknowledged to be merely indica- tive of the various ministerial offices, suggested by the usual meaning of the words used. No one pretends that they distinguish the order or rank of such officers. (