cils, which were Catholic, so is it also now in our own case due to the last Convocation, and to that order of things which it has bequeathed to us in our own Liturgy. The very suspension of Convocation seems to rivet and fix the necessity of our obedience the more, for the Divine Lesson imparted thereby is, that since we are not in a state fit to regulate ourselves, we must abide by the fixed regulations of a better age. In this also are indications of the same fatherly Hand. And, with respect to that teaching which God has supplied us with, in the very matter and structure of our forms of worship, it must be remembered that, in this Treatise, our Liturgy has been considered with respect to its weak points, its modern changes, wherein it has been our object to show, that the strength of GOD has been evinced even in this our weakness, that even those changes have been regulated by a Divine control. Much more, then, may it be concluded to be the case, that our strength and guidance consists in those ancient and Catholic forms themselves. To take one single instance; the appointment of select passages from Scripture in the Epistle and Gospel. Consider how valuable this is;-to say nothing of the harmonious union it supports with other Churches, consider how it prevents any popular religion of the day, and its peculiar doctrines, from taking up their abode in our sanctuary; or again, how it counteracts the very evils arising from a reaction against them; how, in short, it preserves the Catholicity of the Church. If any new Gospel were to prevail, it would endeavour to speak with the voice of Scripture, by selecting passages to suit its own purpose. But permanency and continuance is one of the chief attributes of the Church, of whom, as of her Divine Founder and Ruler, it may in some sense be said that she is "the same yesterday, and to-day, and for "ever." Whatever popular impulses may prevail on one side or the other, they affect her not. In her still abides the Divine presence, as the visible Shechinah in His temple of old. He continues to be her King, "be the people never so impatient; "He sitteth between the Cherubims, be the earth never so un"quiet." 13. Especially necessary at the present crisis. And it is especially necessary, in the present day, that we should look to our own Church in this view as our divinely-appointed guardian and instructor, as light, and as, consequently, refuge. And surely we have reason to hope that a stream which has been so providentially, and, we may say, miraculously preserved, bringing down its pure baptismal waters unpolluted, will not even now be lost; but continue to pass through the wild sea of opinions which prevail, and, as with that fabled river of old, "Doris amara suam non intermisceat undam,” again to emerge, it may be, in a worthier and happier clime. In the meantime, through seasons of universal excitement, she administers strength and health to quiet minds. For those who reject her, amid the overflowings of ungodliness, the worst may be apprehended, whether we look to the signs of the times, or to the certainty of GoD's judicial visitations: "Forasmuch as this people refuseth the waters of Shiloah that go softly . . . . now, "therefore, behold the LORD bringeth up upon them the waters "of the river, strong and many, even the king of Assyria," (Is. viii. 6, 7.) the Antichrist, we may suppose, of the mystical Babylon, whoever he may be. 66 ... To ourselves in particular the importance of the subject arises from this circumstance. That "the best things are liable to be "abused," that "the perversion of that which is best is worst," have passed into proverbs. In the very highest and purest things evil will accompany us: an indefinite and unreal notion of Church principles may prevail, and the spirit of "lawlessness," with which the air is impregnated, may adopt that shape, as well as any other, from want of a deep seriousness of mind; and a temper of irreverence may pervade it, as well as other systems, from not realizing its principles. The same longing to set foot on forbidden ground, the same itching desire to handle, and curiosity to look into, the secret things of GoD, the same passion tŵv ἀπεόντων, of which the heathen poet speaks'. Απροσίκτων ἐρώτων, says the same writer, öúrepaι paviaι (Nem. xi. 63), more eager are the feelings which are set on unallowed (or unattainable) objects of affection. What we want, and have mercifully supplied to us, is a plain practical guide for those whose only desire is to have sufficient light furnished them to carry them through the night in safety. And it has been shown, that such an obedient adherence to the guide afforded us is more likely to bring us to the knowledge of the very highest truths in religion than any thing else. Had the Jews seriously attended to the indications which their Scriptures had afforded them, in speaking of mercy rather than sacrifice, and innocency more than washing of hands, they would have known the MESSIAH. In like manner it seems not unreasonable to believe that, in the Church itself, whom, as a matter of loyal obedience, we are bound to follow, there may be furnished that peculiar light, that supernatural, as it were, and gifted lamp, which should develope the things around us, so far as to render our pathway clear and safe, although not such as to gratify the curious imagination 2. To a speculative and anxiously-forecasting mind our course is beset with difficulties, but it must be remembered how much is said in Scripture of its promises being retained for those who "wait for GOD 3." 1 Ηρατο τῶν ἀπεόν των, οἷα καὶ πολλοὶ πάθον. ἔστι δὲ φῦλον ἐν ἀν θρώποισι ματαιότατον, ρια, παπταίνει τὰ πόρσω, μεταμώνια θη ρεύων ἀκράντοις ἐλπίσιν. Pyth. iii. 34. Thucydides also uses a similar expression ; δυσέρωτας εἶναι τῶν ἀπόντων. lib. vi. c. 13. 2 "The primitive Fathers," says Bishop Wilson, "were ever modest upon "religious questions... and carefully suppressed the curious, restless temper." -Sacra Privata, Tuesday, Meditations. 3 One of the appointed Gospels peculiar to us, which has not been before noticed, will illustrate this our situation. On the second Sunday in Lent, that in the Roman Missal is on the Transfiguration, which thus becomes the prominent Besides which it is especially necessary that, in upholding great and good principles, we do not forget humble duty,--the keeping of the heart, from whence are the issues of life. The extreme value and importance of principles, natural religion itself teaches us, by the earnestness instinctively shown in maintaining even the shadows of truth, however false. And Revelation confirms the same by making our salvation to depend on our belief, i. e., on our acceptance of, and adherence to, certain principles. But yet the preservation and maintenance of those principles in the world at large, may be the work of GOD alone, so far as not to admit of human forecast or prudence, excepting as subordinate to certain definite callings and duties. To turn the attention too exclusively to certain great principles, without reference to human affections, and lower responsibilities, may imply presumptousness in man, and be detrimental, in the highest degree, to the moral character. It were well worthy of inquiry whether there be not some grand fundamental error of this kind developed in the Church of Rome. It has had peculiarly entrusted to it the keeping of great, doctrinal, Catholic truths; and in the keeping of these it has also peculiarly stamped upon it the mark of Cain, fraternal blood. This is a wonderful phenomenon, but the temper that gives birth to it, is generally to be perceived in religious controversy, in drinking up the springs of natural affection and Christian compassion. For, although religious persecution, especially in the atrocious scenes it has given rise to, in burning subject for the day in the Roman and Parisian Breviaries. We are thus led by them from our blessed LORD's temptation on the previous Sunday to be with Him soon in His glory and on the Mount. But instead of this we have in our own another Gospel, the subject of which is the woman of Canaan requesting to have " the crumbs that fall from the children's table." If this change (or rather difference, for our own is in the Sarum,) is in a beautiful and touching manner expressive of our condition, yet is it not the less so our blessedness if we act up to it; for there is scarce an instance of a higher expression of favour and acceptance than that to the poor woman, though it is after "bearing long with her,” and drawing out more fully her penitential request. We are not to be on the Mount with the three favoured Apostles; but from the borders of Tyre and Sidon, we may gather up the crumbs, and fall at His feet and worship Him, and wait for Him in our need. men for their religion, must doubtless be referred to the author of all evil, as clearly his work; yet in this, as in other matters, it is something truly right and good, for which he substitutes a delusion of this kind, which dries up the milk of human charity. There does really exist an Angel of light, whose semblance he thus assumes. The reason doubtless is, the instinctive sense in human nature of the extreme value of truth, and of the little importance of life itself in comparison with it. But it is often better inculcated by implication, which it is when it deeply imbues the moral character, than by direct controversy '. 14. Difficulty of realizing sanguine hopes. There is also another point which renders this subject important in the way of quietness and consolation, and in keeping down 1 One instance may be mentioned of the kind of case to which the foregoing observations may apply. To declare positively that the Pope is Antichrist, and then to act, and to call others to act on this assumption; or, on the other hand, even to declare that Popery is in no way a developement of Antichrist, and cannot be the full developement hereafter, may, in either case, be presumptuous, (although, certainly, we do not discern in it that mark of Antichrist," that it "denies the Son.") Such confident determinations may be like the declaration of the Jews, that our SAVIOUR could not be the CHRIST, as Elias had not first come; for indeed the Baptist had himself told them that he was not Elias. Whereas, if instead of drawing these strong conclusions, and then acting upon them, they had obeyed the Baptist's injunctions, which seem to have been appeals to each person to amend his own daily life; then would they have believed in our SAVIOUR; then would they have arrived at that spiritual discernment of heart, which our LORD indicates to have been necessary in order that they might be able to receive it, that the Baptist was in fact Elias (St. Matt. xi. 14), in spite of speculative difficulties, and the Baptist's own declaration that in one sense, (viz. that which they intended,) he was not that Elias. That is the more necessary, for this reason, that there appears from Scripture some grounds for supposing that the worst condemnation will be connected with the greatest light; if, therefore, we frighten ourselves from what is good in principle in the Roman Catholic faith, with the idea of Antichrist, we may forfeit and fly away from the essential saving doctrines it maintains. If, on the contrary, from the essential saving doctrines it maintains, we declare it to have no connection with Antichrist, it is possible we may unawares be furthering the cause of the great apostacy, and come in for some share of its condemnation. |