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In submitting the following pages to the public, there is no occasion, I conceive, to make a very comprehensive preface, as the reader will find so many of my views apologized for, when he comes to the Ecclesiastical Canons. My principal object is to show, that, with whatever defects the Church, as at present constituted, may be charged, it is capable of being made subservient to the best purposes, both spiritual and temporal, in the hope that “ those who are given to change” (Proverbs xxiv. 21,) may be inclined to confine themselves to legitimate change, that is, reform, without retaining any hankering, if they have really felt any, for subversion under the mask of the word “reform." I address myself to Christians; for it is contrary to all our experience of human nature, to suppose that infidels (of wbich there are too many) can use the word reform in a candid spirit. Here I will mention a line of argument frequently adopted, by, among others, the editor of the Examiner, whom I mention by name, presuming that he is a Christian, consequently sincere, and because no editor excels him in abilities of the highest order, however a few may equal him. He argues, first, from several passages in the New Testament, that large church temporalities are unscriptural. If he is right, any temporalities at all are wrong, beyond enough to procure “ food and raiment;” and therefore he was inconsistent, a year or two ago, in his proposed scale of stipends, I forget exactly what, except one item of £1500 a year to the primate; and, secondly, he, sitting down in his fine linenshirt, writes as if the parable of the rich man and

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claiming all intention of deriving pecufrom his ministry; but then he expressly , or “ power," and, as a general rule, those who minister at the altar are entitled tar, and that it is a small matter (as much

should be ashamed to murmur at it) for of spiritual benefits to give their “ carnal

· expresses it, to those from whom they reBytom

In a word, put it how we will, (that is,

il question of christian propriety,) we cannot "Irak

ondemn the abstract principle of christian patronizing what they consider the purest e catholic church; and to say, as some do, incede that church property came originally s sources, and those mostly private ones, and he public, for whom a surrender is demanded : at the Roman Catholics are entitled to our dowments, is like saying that those gifts to the ere to sanctify, and perpetuate, any dross, any

corruption, which, in after ages, might be dis. The truth is, that the Church of England was

d with the concurrence of Parliament, and the conon of the clergy; (that is, legally speaking, with the .it of every man, lay or clerical, from the king to easant ;) and, moreover, there was nothing, strictly aing, like taking property from the clergy of one , and giving it to the clergy of another; and, in most ances, the same individuals continued in their rective preferments; and the alterations of doctrine, ich, with one exception, were not completed till the xt reign, were such as had been talked of for a long ne before the Pope's very proper (I admit) refusal to 'enry the Eighth, gave the enlightened (as they contended hey were) part of the clergy an opportunity of ayowing their sentiments. That, sooner or later, a reformation must, even without Henry's rupture with the court of Rome, have taken place, none who have read of such men as Dean Colet, and others, can well doubt. There was, however, no intended, or actual, change of church, as witness the Creeds, the Prayers, the Articles, and the Canons, which know but of one church, the catholic. Shall we say that the catholic, or universal, (for that is the mean

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