or the after improvement of them by ordinary means? We do not find, where the ordinary helps to imperfect powers have been on principle discarded, that appearances have indicated more than the natural operation of such powers, sometimes propitious, oftener the contrary, both on speaker and hearer. And in the case now under view, of discarding liturgies, we apprehend the appeal to experience, which we may readily make, will be doubly decisive. God forbid we should speak it contemptuously, but certainly the appearance of a dissenting place of worship, during the hour of prayer, is not (according to an observation, limited, we confess,) such as to make any one believe that the mantle of praying Elijah, denied to the church, has fallen upon the meeting. If formality, as might be expected, be deemed our reigning delinquency, inattention and indifference, which were not to be expected, seem (though with every exception which we claim for ourselves) to be evi dently theirs. In short, if the business of the church is confessedly to read prayers, we cannot think the business of the meeting is to pray. In the latter, the suspence between curiosity and devotion during extemporaneous prayer, seems willing to give place to the more simple and undivided effort of listening to instruction. In the former, at least, that cause of weariness does not exist. And if the most favourable view of both sides be adopted, we cannot think the decision unfair which would call the Church of England, with its Liturgy, a caste of praying Christians; and those collective denominations, who are without it, one of preaching Christians.

ever

Mr. Simeon, after having dismissed the expediency and acceptableness of the Liturgy, proceeds to vindicate it in reference to some

particular objections that have been urged against it. The points to which he particularly alludes, in this sermon, are two, the burial and the baptismal service. At the end of the

third sermon, he also attempts to vindicate the Athanasian Creed from the great want of moderation and candour, in which he allows it has been, with some justice, considered as an exception to the rest of the Liturgy.

In observing, as the ground of all his vindications, that the persons who composed the Liturgy were men of a truly apostolic spirit, unhampered by party prejudices, endeavouring to speak in all things precisely as the Scriptures speak, and cultivating in the highest degree apostolic candour, simplicity, and charity (p. 43); we presume his use of the word "composed" includes in it the notion of " compilation;" as it is well known we are indebted for some of our most excellent and divine prayers only to the judgment and discretion of our reformers, who selected them from much earlier compositions. The Collects, for instance, were for the most part derived through the channel (impure we own) of the four popish Uses, and from the Sacramentary of Gregory the Great; which again was compiled by that bishop of Rome, in the sixth century, from still more ancient liturgies, partly of the Greek church. And whoever is at all acquainted with the character of those truly primitive compositions in the original, their dignified simplicity, and their tone of pure and unaffected devotion, will not be sur prised at those qualities, which Mr. Simeon so appropriately commends in our own reformers, and which they no doubt imbibed from models with which they were so eminently conversant. And to this remark upon the general character of the English fathers, we think it worthy

• See Nicholls on the Common Prayer; a book to which we gladly refer such of our readers as may not be acquainted with it, for formation, on the subject of the Liturgy and the greatest mass of learned and curious inchurch usages in general, which we believe is any where to be found in that compass. The four Uses here referred to are those of Sarum, of Bangor, of York, of Lincoln.

to be added, as to their particular views of those passages now objected to us in the Liturgy, that they could have had no motive but the purest in leaving them as they stand. When the work of reformation was on foot, it was as easy for them to change one passage, or prayer, as another: consequently, in urging objections against the result of their full and free deliberations, we are to consider ourselves as ranging our own wisdom and judgment in line against theirs; a consideration which, if we should be finally compelled to differ from them on any point, ought to lead us at least to urge our own views with moderation and diffidence. It will be seen, from a perusal of our present number, that a correspondent has endeavoured to controvert the main positions which are taken by Mr. Simeon in replying to those who object to particular expressions in our burial and baptismal services, and in the Athanasian Creed. We shall not ourselves interfere, in the present stage of the discussion, by pronouncing our own judgment; but merely state the reasoning of Mr. Simeon, as we have, at p. 491, done that of his opponent.

“In our Burial Service we thank God for delivering our brother out of the miseries of this sinful world, and express a sure and certain hope of the resurrection to eternal life, together with a hope also that our departed brother rests in Christ. Of course, it often happens, that we are called to use these expressions over persons, who, there is reason to fear, have died in their sins; and then the question is, How we can with propriety use them? I answer, that, even according to the letter of the words, the use of them may be justified; because we speak not of his, but of the, resurrection to eternal life; and because, where we do not absolutely know that God has not pardoned a person, we may entertain some measure of hope that he has. But, taking the expressions more according to the spirit of them, they precisely accord with what we continually read in the Epistles of St. Paul. In the First Epistle to the Corinthian Church, he says of them, I thank my God always on your behalf, that in every thing ye are enriched by him in all utterance and in all knowledge, even as the testimony

pp. 44, 45.

After other instances, he con cludes:

"It is probable that many would feel scruples respecting it, and especially, in thanking God for things, which, if pressed to the utmost meaning of the words, might not be strictly true. But surely, if the Apostles in a spirit of love and charity used such language, we may safely and properly do the same: and knowing in what manner, and with what views, they spake, we need not hesitate to deliver ourselves with the same spirit and in the same latitude, as they." P. 46.

His observations on the Baptismal Service we could wish to give at length; but we must only abstract. He admits, "that in the opinion of our reformers, regeneration and remission of sins did accompany baptism. But in what sense?......that there was no need for the seed then sown in the heart of the baptized person to grow up?......So far from it, they have, and that too in this very prayer, taught us to look unto God, for that total change both of heart and life, which long since their days has begun to be expressed by the term regeneration.

"After thanking God for regenerating the infant by his Holy Spirit, we are taught to pray,

that he, being dead unto sin and liv

ing unto righteousness, may crucify the old man, and utterly abolish the whole body of sin' and then declaring that total change to be the necessary mean of his obtaining salvation, we add, so that finally, with the residue of thy holy church, he may be an inheritor of thine everlasting kingdom.' Is there, I would ask, any person that can require more than this? or does God in his word require more?" p. 48.

Regeneration," Mr. Simeon then proceeds to say, "only occurs once, as applicable to the subject, in Scripture; and then it refers to baptism, and is distinguished from the

renewing by the Holy Ghost, which however is represented as attendant on it...... Now the term they use as the Scripture uses it; and the thing they require as strongly as any person can require it......The only question is, whether God does always accompany the sign with the thing signified. Here, the holy Scriptures certainly do, in a very remarkable way, accord with the expressions in our Liturgy.

"St. Paul says, 'By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit: and this he says of all the visible members of Christ's body. Again, speaking of the whole nation of Israel, infants as well as adults, he says, They were all baptized unto Moses in the cloud and in the sea, and did all cat the

same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them; and that rock was Christ.' (1 Cor. x. 1-4.) Yet behold, in the very next verse he tells us, that with many of them God was displeased, and overthrew them in the wilderness." pp. 49, 50.

A line of reasoning which he carries on and applies also to Gal. iii. 27.

After quoting similarly from St. Peter, who says of the apostate, "he bath forgotten that he was purged from his old sins," which he conceives to accord with the notion that "remission of sins, as well as regeneration, is an attendant on the baptismal rite;" Mr. Simeon concludes with the following pas. sage, containing his deliberate judgment.

"Let me then speak the truth before God: though I am no Arminian, I do think

that the refinements of Calvin have done great harm in the church: they have driven multitudes from the plain and popular way of speaking used by the inspired writers, and have made thein unreasonably and unscripturally squeamish in their modes of expression; and I conceive that, the less addicted any person is to systematic accuracy, the more he will accord with the inspired writers, and the more he will approve of the views of our Reformers. I do not mean however to say, that a slight alteration in

two or three instances would not be an improvement; since it would take off a burthen from many minds, and supersede the necessity of laboured explanations: but I do mean to say, that there is no such objection to these expressions as to deter any conscientious person from giving his unfeigned assent and consent to the Liturgy altogether, or from using the particular expresions which we have been endeavouring to explain." pp. 51, 52.

We can scarcely do more than refer to the remarks on the Athanasian Creed, contained in the third

sermon.

*

This creed, which we could wish archbishops and bishops had not taught us to consider as the crux Ecclesiæ Anglicana, Mr. Simeon certainly takes up with becoming moderation. We shall just mention, that, in softening down

the force of the anathemas of this

creed, Mr. Simeon's scheme is to divide the creed into three parts; the middle one of which, beginning at the words "For there is one person of the Father," &c. and ending at those,

"" SO that in all things, as aforesaid," &c., he considers as purely explanatory; and to that he affixes only the softer anathema which follows it; "He, therefore, that is willing to be saved, let him thus think of the Trinity." This he gives properly as the true rendering of "Qui vult ergo salvus esse, ita de Trinitate sentiat ;" and would represent it rather as cautionary and affirmative, than negative and damnatory. Mr. Simeon even goes further, and contends, that this explanatory part may be simply a confirmation or proof of the general position of a Trinity in Unity; to

The saying of Archbishop Tillotson, "that he could wish we were well rid of it," is well known; and perhaps in future ages it will be as well known that Bishop Prettyman has said, "though 1 firmly be lieve that the doctrines of this creed are all founded in Scripture, I cannot but conceive it to be both unnecessary and presumptuous to say, that' except every one do keep them whole and undefiled, without doubt he shall perish everlastingly,' &c."-Elements of Theology, vol. ii. p. 222.

which general position alone any of the damnatory sanctions may have been affixed.

« Still, after all,” Mr. Simeon wisely ends,

"I confess, that if the same candour and moderation that are observable in all other parts of the Liturgy, had been preserved here, it would have been better. For though I do verily believe, that those who deny the doctrine of the Trinity, are in a fatal error, and will find themselves so at the day of judgment, I would rather deplore the curse that awaits them, than denounce it; and rather weep over them in my secret chamber, than utter anathemas against them in the house of God." pp. 76, 77.

The general style of the third sermon is panegyrical, as that of the former had been apologetical. But as it is far easier for our readers to conceive the beauties of the Liturgy, than to follow objections to it; we shall, after having dwelt pretty largely upon the latter (like true critics, we confess, in act, but we are sure not so in principle), excuse ourselves from doing much more than naming, from Mr. Simeon, the former. The heads of commendation which Mr. Simeon selects, are its spirituality and purity; its fulness and suitableness; its moderation and candour. On each of these, he strikingly, and for the most part appropriately, enlarges. If we were obliged to make any exception to the last-mentioned quality, it would be under his first head; where, we think, in carrying us through the different periods of life, and shewing how in all, even in her occasional services, "our church omits nothing that can tend to the edification of her members," he seems rather to have anticipated his second head, which was to shew the fulness and suitableness of the Liturgy. How ever, as being strongly applicable to both heads, and containing an interesting specimen of Mr. Si meon's warm and feeling style, we shall present our readers with the whole passage alluded to.

"At our first introduction into the church, with what solemnity are we dedicated to God in our baptismal service! What pledges CHRIST. OBSERV. No. 128.

does our church require of our sponsors, that we shall be brought up in the true faith and fear of God; and how earnestly does she lead us to pray for a progressive, total, and permanent renovation of our souls! No sooner are we capable of receiving instruction than she provides for us, and expressly requires that we be well instructed in, a catechism, so short that it burthens the memory of none, and so comprehensive that it contains all that is necessary for our information at that early period of our life. When once we are taught by that to know the nature and extent of our baptismal vows, the church calls upon us to renew in our own person the vows that were formetly made for us in our name; and, in a service specially prepared for that purpose, leads us to consecrate ourselves to God; thus endea

vouring to confirm us in our holy resolu

tions, and to establish us in the faith of

Christ. Not content with having thus initiated, instructed, and confirmed her memembraces every occasion of instilling into bers in the religion of Christ, the church our minds the knowledge and love of his ways. If we change our condition in life, we are required to come to the altar of our God, and there devote ourselves afresh to him, and implore his blessing, from which alone all true happiness proceeds. Are mercies and deliverances vouchsafed to any,

In

especially that great mercy of preservation from the pangs and perils of child-birth? the be made to Almighty God in the presence church appoints a public acknowledgment to of the whole congregation, and provides a suitable service for that end. In like manner, for every public mercy, or in time of any public calamity, particular prayers and thanksgivings are provided for our use. a time of sickness there is also very particular provision made for our instruction and consolation: and even after death, when she can no more benefit the decensed, the church labours to promote the benefit of her surviving members, by a service the most solemn and impressive that ever was forined. Thus attentive is she to supply in every thing, as far as human endeavours can avail, our spiritual wants; being decent in her forms, but not superstitious; and strong in her expressions, but not erroneous. short, it is not possible to read the Liturgy

In

with candour, and not to see that the wel

fare of our souls is the one object of the whole; and that the compilers of it had nothing in view, but that in all our works begun, continued, and ended in God, we should glorify his holy name." pp. 6062.

3 U