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With regard to confession and pardon, Gregory taught the necessity of no other confession than that which was required to reconcile those who had undergone publie penance; and declared that there is no form of absolution but by prayer to God. The Council of Trent declared secret confession of all sins to be necessary, in order that they may be remitted; and that absolution could only be given by the priests themselves. While Gregory affirms that the communion in both kinds was to be administered to all, the Council of Trent declares against the necessity of communion in both kinds. Gregory allowed images to be placed in churches merely for instruction, denying that any worship was to be offered to them; but the Council of Trent declared that images were not only to be placed in churches, but also to be worshipped there. Gregory denies that the most sanctified persons procure divine wisdom by their graces, and affirms that if he should attain to the highest virtue, he should secure eternal life not by merits, but by pardon; but the Council of Trent anathematizes those who deny that the good works of justified persons are truly meritorious of grace and eternal life. Thus the doctrines which were brought over by Augustin were in accordance with the Scriptures, and widely different from those against which the Reformers protested. When Augustin first arrived, paganism prevailed in Britain, but the lamp of Divine truth was not quite extinguished within our shores. On his arrival in Kent he found Bertha, the wife of Ethelbert, king of that province, already a sincere Christian, and an encourager of Christianity. She was a Frankish princess, and that nation had long been converted. For some time Ethelbert was opposed to the doctrines which Augustin brought, but he at length became à convert to the faith which the missionaries industriously propagated, and it so rapidly advanced after his conversion, that in about seventy years after the arrival of Augustin the whole of Britain had received the gospel of Christianity! Notwithstanding the instrumentality of Rome in effectling the conversion of the Anglo-Saxons, the Church which was then established was for several centuries free from the domination of the -Vatican, and was decidedly the Church of the Anglo-Saxons. The aggressive spirit of Rome very frequently manifested itself, but it was in a great measure repelled until the Norman dynasty favoured the papal schemes, and thus reduced our Church, which for upwards of a thousand years had been free, into subjection to the spiritual thraldom of a foreign power. At the period when this event occurred the errors of Rome were thickly increasing; the doctrine of transubstantiation was received; the sale of indulgences was encouraged; and in fact, all those evils were beginning to manifest themselves, which eventually compelled us, as we valued our salvation, to come out from her, and to be separate. Attention was from time to time called to the abominations of Rome, in Germany by John Huss and Jerome of Prague, and in our own country by Wyclif; and to the exertions of those eminent men, under the favour of God, may in a great measure be ascribed the blessings which this nation now enjoys, in having a pure and gospel Church built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone."

The Reformation, then, did not form a new establishment; those holy men, who sealed their testimony with their blood, were no

visionary empirics, seeking to gratify their vanity by propounding Utopian schemes of perfection; no, they wisely" asked for the old paths, where was the good way, and they walked therein." The Reformation was a real and a true reform, the foreign authority of an usurping power was discarded; doctrines which were completely opposed to the revealed will of God were rejected; and the discipline of the Church was restored to that form, which was sanctioned by the practice and approval of the purest ages of Christianity. The corruptions which had gradually crept into the Romish Church by no means defiled all that was pure, or polluted that which had been received and held in apostolical times; there was much still remaining in that church which was sound; but corruption was so mingled with every thing, that a complete separation was absolutely necessary, in order to sift the chaff from the wheat. The Reformers went no further than the case required; to have gone further would have been productive of schism; but they, reverencing the apostolic injunctions, were desirous of preserving "the unity of the Spirit in the bond of peace." The neglect of such commands was reserved for later and degenerate times, when every one who entertains a prejudice either against a particular minister, or some expression in the Church service, feels at liberty to set at nought St. Paul's advice, and to act according to the dictates of his own wayward fancy, which has been too often misnamed conscience.

Amid the loud and unmeaning clamours which are raised against us, we maintain that the Church of England is in all essential points identical with that Church which was planted in these islands at a very early period of the christian era, and probably by apostolical hands. We admit that at a subsequent period Rome sent over missionaries to convert the Anglo-Saxons to Christianity; but we further maintain, that the doctines which Augustin taught were widely different from those now held by Rome, and confirmed by one of her councils: and that for several centuries after this second evangelization of our islands, the church which was then established in them was completely independent of the Church of Rome. It was during this independency that the piety of Anglo-Saxon princes and nobles endowed the Church with those possessions which rendered it an object of importance to the successor of St. Peter's chair, and which were thus instrumental in subjecting us to that yoke of bondage under which we groaned during many a weary year. The Anglo-Saxon monarchs, after their conversion to Christianity, not only endowed the Church with tithes and other possessions, for the decent maintenance of the Clergy, but they also enacted laws, under which rates were collected by the name of church-shot, for the repairs of the sacred edifices, and for defraying other necessary expenses. All this, it must be remembered, was done before the church of these realms became subject to the Church of Rome. Where, then, is the justice of the Romanist's claim to the present possessions of our Church, which escaped the cupidity of a monarch, who, in gratifying his own corrupt appetites, was an instrument in the hands of Almighty God for effecting our spiritual freedom? It is true the wealth of the Church was increased during the usurpation of Rome, but that is no ground to justify the usurper's claim to possessions which he unlawfully acquired during the period of his usurpation, and especially after his deposition. The

VOL. XVIII. NO. II.

law of England wisely determines that no man shall benefit by his own wrong now an usurpation of any kind is an injury to the person unlawfully debarred from his legal rights; and upon this principle, the benefits which may have arisen from that usurpation ought not to be enjoyed by the usurping party after the lawful claimant has recovered his possessions.

Then with regard to the Reformation, we assert that the Reformers only departed from the Church of Rome so far as was decidedly necessary; they retained that which was sound and edifying both in doctrine and discipline, casting away that which was unscriptural and erroneous. In such a position the Church of these realms stands at the present hour, her works are known to the Most High, and a door of usefulness has been opened before her. Look, for instance, among her other works, at the Societies for Promoting Christian Knowledge, and for the Propagation of the Gospel; at their invaluable labours in the way of missions, of education, and of the distribution of the Scriptures, and tracts during a long period, when no other class of Christians in this country appears to have taken a share in these benevolent undertakings. Look, too, at the increasing and successful efforts of this Church in these respective departments in modern times.* A door has indeed been opened, and in vain will the impious and profane, even though they occupy high places, endeavour to shut it, and thus impede her utility in propagating the doctrines of a crucified Saviour, in offering to distant. lands the means of present grace, and in conducting them to future glory.

The nature of the doctrines and discipline of our Church, and their conformity to apostolical usage, will be shown on another occasion; the object of this discourse being to trace the affinity between the Church which is now established, and that more ancient one which was planted at an early period among us.

Although the Church of England has for ages been a blessing to the land, yet her very existence is now threatened. But if our foes are mighty, have we any thing to fear? No; perhaps our strength is little, yet we have kept God's word, and have not denied his name. He, therefore, who sits on high, beholding the struggles which we are encountering, will not let our enemies triumph over us.

In such a time, however, it behoves the ministers of the Church of England to be circumspect and vigilant; her walls are beleagured, and her towers are told by an enraged and unhallowed foe; her authorised defenders and watchmen, therefore, must not slumber at their posts. Although our Church has been, and is still greatly blessed, yet this, instead of being an excuse for neglect, ought to cause us to redouble our diligence, seeing that the Lord is with us. Woe be to that watchman who shall neglect his trust, and thus further the designs of the enemies of God! The Church of England, which is a true and living branch of the Church of Christ, expects at the present crisis every one of her members to do his duty.

S. F.

See Dealtry's Charge, 2d Ed.

MISCELLANEOUS.

CONTINENTAL CHURCHES:

With Observations on the Romish Worship, and the State of Religion Abroad. No. I.

To a traveller on the continent, and yet more to an English resident in one of the French or Belgic towns, where there does not happen to be a Protestant chapel, nothing is more unsatisfactory than the manner in which the Sabbath is almost necessarily spent. The ordinary occupations of the people are for the most part followed as on other days; the shops are open, and buying and selling as active, if not more so; and in the evening, sports and pastimes for the peasantry, and theatres and balls for the middle and higher classes, have at least as many attendants as the morning masses at the church. And yet there is a considerable degree of religious, or rather perhaps of superstitious feeling among the lower orders, and the females more especially, of a Catholic community, if it is possible to judge by the outward acts and signs of devotion, which are not only observable to a stranger, but press themselves forcibly upon his observation. Enter their churches when you will, you are sure to find some dozen or more of worshippers at the foot of one or other of the several altars with which they are sometimes crowded. The pageantry, indeed, with which the forms and ceremonies of the Romish worship are accompanied, is manifestly calculated to produce a wonderful effect upon the minds of the uneducated and the ignorant, who are sedulously impressed with the necessity of such mummeries to the salvation of all good Catholics, and taught to regard the idolatrous veneration of the Sainte Vierge, and all the host of martyrs, saints, and confessors, as essential to the acceptance of their prayers. It is sufficient to be present at the celebration of high mass, in order to appreciate the different shades of devotion which the mock solemnity elicits from this or that portion of the congregation. At the sound of the bell, which announces the approaching elevation of the host, all the chairs are turned simultaneously with their backs to the altar; and, kneeling upon the seats with their faces covered with their hands, which are supported by the backs of the said chairs, the whole assembly await in silence the moment when another ring shall indicate the act of elevation. The rapid movement of hands, marking the sign of the cross upon the heart and forehead; the activity of the priests running up and down the steps of the altar; their frequent bending of the knee, and rising with a sort of jerk, form a species of adoration of which they seem to be half ashamed, and has certainly an appearance of levity, which is rendered more striking by the utter carelessness with which it is regarded on the one hand, and the superstitious awe with which it is received on the other. As the procession of the host passes round the church, the reverence with which it is received by the peasantry is strongly contrasted with the apathy of their betters, who are either engaged in conversation, or gazing between their fingers at some more interesting object; and, on retiring from the church, a simpering demoiselle will dip the tip of her finger, without removing her glove,

into the piscina, and pass the hallowed drop to three or four of her companions; while her maid devoutly bows before the altar, as she marks her forehead with the holy water, and crosses herself with a sin cerity which cannot be mistaken.

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With all the mummery and levity which belongs to the celebration of the Romish worship, there is doubtless much also in its theatrical character, which is calculated to produce effect. The magnificent furniture, if it may be so called, of the altar; the superb candelabra, with tall wax lights burning in them; the rich dresses of the priest and his vicars; the assistants waving the censers from which the incense rises in frequent volumes; the solemn peal of the organ, which is not unfrequently accompanied by a military band; and more particularly the procession of the host, during the celebration of high mass, is a combination which elicits surprise, at the same time that every part of it awakens a degree of painful reflection on the abuses with which it is attended. At the head of the procession, as it descends from the high altar, marches a little urchin,'clad in a white muslin robe, and tinkling a heavy bell, with the weight of which he is too much occupied to attend to aught beside. Then follows the Suisse, or beadle, who is privileged, even in this their most solemn rite, to remain covered. Boys, with candelabras, and a long line of men with lighted tapers, followed by the incense bearers, and others bearing flowers, then succeed; and after these, four demoiselles, clad in white and veiled, bear on their shoulders an image of the Virgin decked with all the tawdry finery of gold and glitter. Tapers and incense-boxes again succeed, and the procession, flanked on either side by banners and vast brazen or silver lamps reared on poles, is closed by the priest stepping demurely beneath a canopy of crimson velvet, and screening himself, as it were, behind the uplifted host, which he carries in both hands. On their great fêtes, and on the feast of the Assumption particularly, these processions parade their towns and villages, and temporary altars are erected at certain intervals, from which the priest, with expanded arms, gives his benediction to the multitude; and at the conclusion of the ceremony,-nor indeed is the blessing withheld at their ordinary masses,-the Bon Dieu as it is called, or some sainted relic is produced, and kissed with due solemnity by all who are so disposed. Crowds of women usually present themselves before the priest for this purpose, who wipes the precious article after each successive kiss; while the tin boxes are passing round to collect the cents and stivers of the poor people, who are easily deluded by such absurdities. Rare, indeed, is the occasion on which a male, except from some interested motive, is seen to join in the homage rendered to these precious articles. Yet it is equally lamentable and surprising to contemplate the depth of ignorance which still prevails in the Romish Church with respect to the miraculous powers which are yet believed to be exercised by means of saints and relics, and the careful zeal with which this superstitious eredulity is fostered. In one of the recent numbers of a periodical, dedicated to the instruction and amusement of youth, was a tale, entitled La Téte et la Malade, which may be regarded as a fair specimen of the means adopted to work upon tender minds, and imbue them with the poison of idolatry. The tale is written in a strain of deep and

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