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grace, to disseminate his saving truths among mankind; and let them "not doubt, but earnestly believe," that the word of God, thus recommended to the feelings and the judgment of man, will prosper in their hands, and that the Church, of which they are the ministers, will become at once the stability and glory of their own land, and a light "even unto the ends of the earth."-Pp. 186, 187.

ART. II. Tracts of the Anglican Fathers. Part I.
London: Painter. Pp. viii. 64.

Cranmer.

As the dissenters, and quasi-dissenters, are perpetually decrying the peculiar doctrines of the Church of England as popery, and asserting that the orthodox views are not those of the Reformers, we can conceive no more effectual way of silencing them than by an appeal to the writings of those who had the chief hand in reforming the doctrines and ritual of our Church. We regard then the commencement of this necessary work as an undertaking worthy of the utmost encouragement from all true and sound Churchmen, and have great pleasure in making it known through our pages; and particularly call attention to the very able Preface :

Every one knows that there are, at present, within the pale of our Church, two very different classes of interpretation of Divine Truth; and that the Church's authority is challenged with some boldness, by both the opposing parties, as clearly and expressly in their favour. How much fairness there is in some of these appeals, it would be melancholy to have to say. The one party refers to the Liturgy and Services, chiefly; the other, to some of the Articles; while neither seems willing to concede to the other what candour demands. The old charges are constantly revived, of Puritanism on the one side, and Popery on the other; and thrown back, from this to that, with a puerile animosity and zeal, which, were the subject less serious and sacred, would place the combatants beneath notice. The most obsolete and worn-out mistakes of the last two centuries have teemed forth in pamphlets, of which the ink and the paper, and a somewhat perter and more assured look of ignorance, are the only new points. Surely all this is unworthy of us. Lookers on, Dissenters, for instance, see very plainly how the case stands between us. How long are we determined to blind ourselves to the truth? It certainly is not so difficult to fix the meaning of an English sentence, as controversialists would have us believe. In coming, and, we trust, better times, it will, we think, be quoted as a curious and remarkable fact, that there once existed a considerable number of the English clergy, who succeeded in persuading themselves that their CHURCH did not consider the Grace of Regeneration to be conveyed in Baptism.Pp. iii. iv.

The object which the Editors have in view will be gathered from the subjoined extract, which also throws considerable light on the doctrines maintained by Cranmer at different periods of his eventful life :

We are not, in this publication, proposing to give the opinions of any individual Reformers, at any stage of the changes which they certainly passed through. Any one might thus select passages to suit himself. Our inquiry is, simply, as to those authoritative documents, or contemporary publications, which they put forth. The spirit and scope of such documents cannot but furnish very valuable assistance for the settlement of the debated question, of the mean

ing which, at the time, our English Formularies were supposed and intended to have. Archbishop Cranmer's opinions, for example, varied at different times, from Romanism to Erastianism. Of his individual sentiments, however, we make no inquiry; but what opinions he authoritatively sanctioned concerning the essential truths of Christianity-(the Church and her Sacraments,)—at the time of the compiling of our Service-book, the Sermons printed in these four Tracts undeniably show. Perhaps sufficient justice has never yet been done to the character of that singularly candid-minded and well-learned Prelate, who first forwarded, under God, the great work of our Reformation; but it is not for us to enter here upon any such topic. We wish to keep as clear as possible, from even seeming to rest on the opinion or character of an individual. We will remark, however, that if we had to choose a master from among our Reformers, we certainly should not select Cranmer, while we might listen to the more consistent, and inflexible, and catholic, though not more honest, Ridley. Viewed in this respect, indeed, it is fortunate that the Sermons, now reprinted, were not originally composed by the Archbishop himself, but merely translated, under his direction, (from the Latin of Justus Jonas,) and "set forth by his authority," for the special instruction of the people. This was done at the very time, however, when the English Prayer-book was in preparation.* The "Catechismus" was set forth in 1458, and the Book of Common Prayer was sanctioned by authority in the same year, and published early in 1549; and the Consecration and Ordination Services were added a few months afterwards. So that it will follow, either that the English Archbishop sent forth, at the same time, two totally different sets of doctrines, and put his Archiepiscopal sanction to both at once; or else, the plain and unequivocal teaching of these Sermons from the Catechismus will afford, we think, a striking exposition of the CHURCH'S meaning, and a most satisfactory refutation of the modern attempts to explain away the strong catholic language in our Reformed Offices. -Pp. vii. viii.

The first Sermon is on "Holy Baptism," of which the Editor says:

A plain reprint of a Sermon, set forth at the time of our English Reformation, by the chief of our Fathers, Cranmer, archbishop of Canterbury. It will be observed that this sermon was originally published a short time after Cranmer's Sermons of Salvation, Faith, and Good Works (in the Homilies), and in the same year as the first Prayer Book of Edward the Sixth; and in that book the Office for the Public Baptism of Infants is essentially the same as at present.-P. ii.

The second Sermon is on "The Apostolical Succession, and the Power of the Keys;" the third, on "The Blessed Sacrament of the Altar;" and the fourth, on "The Gifts of the Holy Ghost, in the Holy Catholic Church." To this last is prefixed the following notice:

The Catechism of 1548 contains three Sermons on THE CREED. The first, "Of the Creation," is remarkable for little else than its testimony to the catholic doctrine of the real presence of CHRIST in the blessed Eucharist. The substance of the second Sermon, "Of our Redemption," is comprised in

Ridley's words, on the Reformed doctrine and practice of some Churches, made use of towards the close of his life, are sufficiently remarkable to deserve a place here and in the memory of every English Churchman: "Sudden changes, and the heady setting forth of extremities I did never love." To Ridley (under Providence), we may attribute, among other blessings, the primitive integrity of our Service for the Holy Communion. He calls the consecration of the elements"a change such as no mortal man can make, but only the omnipotency of CHRIST'S word!"-See his Life, p. 20.

CRANMER'S well-known Homily of the Salvation of Man. The third Sermon, which is literally reprinted in the following pages, will be found to contain a summary of the doctrine of the Archbishop concerning THE CHURCH and her Institutes; and when read in connexion with the Sermons on Baptism, the Apostolical Succession, and the Sacrament of the Altar, will faithfully exhibit the great ecclesiastical principles upon which the Reformation was professedly conducted.-P. 50.

The notes appended to each of these Sermons of the great Reformer are of sterling value; pointing out the important bearing which they have in fixing the sense of those parts of the Book of Common Prayer which issued forth at the same time with these discourses; and proving that the sense, thus clearly ascertained, is that for which the CHRISTIAN REMEMBRANCER has always so strenuously contended.

ART. III.

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On the Apostolical Succession. Parochial Lectures. (Second Series.) By WILLIAM J. IRONS, M.A. of Queen's College, Oxford; and Minister of St. Peter's, Walworth, Surrey. London: Rivingtons. 1838. Pp. xi. 154.

ON more than one occasion we have had our attention called to the writings of Mr. Irons; and the present work fully sustains the character for excellency, to which in the former he has attained. Indeed, we do not hesitate to say, that not only is there the same fulness and accumulation of argument, and the same extensive range of view as are contained in his preceding works; but that "The Apostolical Succession," is here treated of in a way which has the singular merit of complete novelty. This subject, it is true, every one had thought to have been sufficiently discussed, in all its bearings, long ago; the present discourses, however, clearly show that it has been hitherto very defectively considered in some most essential points, and especially in the general theory of the doctrine. If the proofs for the doctrine which are afforded both by Scripture and ecclesiastical testimony, ample as they are, had been sufficient to convince its opponents, so admirable are the writings of our older divines, in this field of argument and research, that nothing further could be required; but the extreme desire which has been fostered, especially in modern times, to spiritualize religion at the expense of every thing which is fixed and positive, or partakes of the nature of an outward ordinance or institution-leading men to the rejection of creeds, of episcopacy, of an external ministry, and even (as in the case of the Quakers) to the virtual rejection of the written word of God itself-has brought on such a state of feeling in the public mind, that the proofs of the Apostolical Succession, although fully adequate for all practical purposes of coming to a just decision, are precluded from making any impression.

"Even if our Redeemer, and his apostles, and the primitive church,

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did institute such an ordinanee," say these modern Spiritualists, "yet still it is of so formal and outward a nature, that it must be a matter of indifference, whether we receive it or not. If our hearts be duly impressed, all else is of very secondary importance." Now to this state of the public mind, Mr. Irons has in a great measure addressed himself. Withcut dwelling at length on those historical proofs and facts, which have been so fully discussed long ago, he considers the nature of the evidence which may be expected, and which ought to satisfy a candid mind in the inquiry, together with the general theory and bearing of the doctrine itself. This mode of discussion seems to us singularly judicious, and admirably adapted to win its way where any other mode would fail.

The First Lecture is on "The Doctrine;" in which is shown the importance of a ministry, and the difference between the apostolical language concerning it, and the modern way of speaking;-that the original ministry may still possibly exist; and that the theory of the "inward call," and that of Erastianism also, are utterly untenable. The writer has so admirably pointed out the state of feeling and opinion, whence these numerous errors on the Christian Ministry, and on other doctrines which have been strongly controverted by dissenters, and by many who, though within the pale of the Church, agree with the dissenters, that we cannot but introduce the following quotations:

The advocates, for example, of the "inward call," seem generally to regard Christ's religion as a code of doctrines; while the maintainers of a government call (i. e. the Erastians) regard it chiefly as a code of morals. They both "simplify;" they both systematize; and their systems, as such, proceed on very similar grounds. The former system would naturally consider all things subsidiary to what is called "the application" of the revealed doctrines to individuals. Whatever agency seems calculated most powerfully to bring home the doctrine to the mind of a man, that is the most desirable; and with a reference to this, and as so viewed, every thing in Scripture is forthwith explained. Thus. Are Christians commanded in Scripture to be ONE? This system interprets it to mean, that they must have one general "doctrine." Are we said to be united to Christ as "members" to a body? This system calls it a "metaphor," designed only to inculcate charity and kindness. Are we said to be saved by the "washing of water?" This system tells us to understand it "spiritually," for "that the water only represents the SPIRIT." In a word, it simply regards Christianity as a divine mental philosophy; and only values the visible Church as a useful means, in such proportion as it effectually "applies" this to individuals. Of course there are countless varieties of this species of religion, yet they agree in this, that they all regard it as an abstract code of principles; and whatever they find in the Bible beyond this, they bend to their system in one way or another. Calvinists, Semi-Calvinists, Arminians, and Pelagians, all seem to believe in a kind of essence of Christianity, the existence of which in an individual is to be tested by his possession of a sort of religious sense; to which religious sense they indiscriminately apply every expression of Scripture concerning the various states of the true Christian. Accordingly the possessor of this sense is regenerated," "elect," "enlightened," "renewed," "born again"-and whatever else they can "accommodate" in any verse of the Bible. A new and intangible meaning is found for every term; every thing must be sublimely doctrinal. The very precepts of Holiness are looked on as consequences," which

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need not, therefore, be too formally insisted on. The Sacraments of Christ are "elevated," or extenuated, into "shadows," and "signs." The Church itself is evaporated into an "invisible" essence!-Pp. 27-29.

The popular idea seems to be, that Christianity is a complete revelation of certain truths concerning God and a future state; and the end to be aimed at, therefore, is the impressing men strongly with those truths, “ applying them" (as the phrase is)" to individuals.' The catholic conception is, that Christianity is a sustained Revelation, or Manifestation of realities; and the great end to be attained is the participation therein. Thus the Sectarian (according as his sentiments might be) would dwell much on the idea of Christ's moral teaching, as being "pure" and "useful;" or again, would look on his Mediation and Atonement, just as "doctrine" to be believed. The Catholic would endeavour to regard Christ in a less abstract, a more literally scriptural way, as the mysterious Incarnation of Godhead (1 Tim. iii. 16); the now and ever existing link between us and Deity (1 Tim. ii. 5); the medium whereby man is united unto God. And his mysterious Atonement would be regarded as an awful REALITY ever "manifest" in the Church (Gal. iii. 1; 1 Cor. xi. 26)—— a REALITY to be partaken of, and more than a bare "truth" to be believed in (1 Cor. x. 16, 17). The former would go no further than to think that the end to be attained is, the formation of a certain character in individuals, by certain moral means; and so the whole of the constitutions of Christianity-Scriptures, Sacraments, Ministries, and Churches, are but the means of accomplishing this end. The latter believes much more; namely, that the great end to be attained is the mystical incorporation of an unseen, yet eternal community, called even now, the "kingdom of heaven." On the one system, we are independent beings on the other, we are "blessed with all spiritual blessings in heavenly places in Christ." On the one system, it is metaphorically only that we are said to be "one body in Christ," while we really are, and shall only be dealt with, as separate individuals: on the other, the very reverse is assumed; namely, that "we, being many, are one body in Christ," in a mystical and divine sense. The question is-which view is more conformable to Holy Scripture?

Now, supposing the Sectarian idea to be fully adequate and right, is there not something very unaccountable, to say the least, even in the structure of the Christian system? Supposing (that is) that we were so discerning, and could see so far into God's designs, as to be able, for instance, to say, that the "conversion" (as it is called), or the moral change of an individual as such, were the sole end to be produced by certain doctrines inwardly received; and that this is the whole of Christianity:-is not the institution of what must then seem so strange a rite as "Baptism with water," quite unaccountable?-Of course it will be easy to say, that such a rite may be taken as a "type and sign" of spiritual truth; but is this cumbrous explanation satisfactory? Are not mere types and signs out of place," out of keeping," so to speak, in a system so purely abstract? At all events, must not all allow, that the existence of such an institution as Baptism (to name no other) is much more in accordance with the Church doctrine of mystical incorporation than with any other?-much more suitable to a system which insists on a hidden virtue infallibly conveyed by the ordinance of the Son of God, than to a system which reckons it "not essential," even if right at all? A thoughtful man can hardly fail to perceive, that any such institutes as those which are and ever have been common in all the churches, are incumbrances to what is now thought the "simplicity of the Gospel"-are at variance altogether with the modern spirit and principle. If the bringing of certain doctrines to the consciences of individuals were the sole or specific design, what a strangely inapplicable and unwieldy array of means must the whole Church system be! And yet a church, and certain institutions therein, are recognised in Scripture. And if so, then the scriptural means of christian edification scarcely seem, in the popular sense of the word, "simple," but rather most elaborate.-Pp. 113–116.

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