Bailey, page 385.-"Keep the words of this covenant, and do them, that ye may prosper in all that ye do. Deut. xxix. 9. Let every one that nameth the name of Christ depart from iniquity. 2 Tim. ii. 19." (Fine authority indeed for infant sureties.)

Liturgy." I demand therefore, Dost thou, in the name of this Child, renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow, nor be led by them? I renounce them all."

Bailey, page 386.-" He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him and he cannot sin, because he is born of God," &c. (What possible connection is there here?)

AUTHORITY FOR INFANT BAPTISMAL REGENERATION. Liturgy.—“Seeing now, dearly beloved brethren, that this Child is regenerate, and grafted into the body of Christ's Church," &c.

Bailey, page 401.- "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 2 Cor. v. 17. For as many of you as have been baptized into Christ have put on Christ. Gal. iii. 27. Being born again, not of corruptible seed, but of incorruptible. 1 Pet. i. 23."

Liturgy." That it hath pleased thee to regenerate this Infant with thy Holy Spirit."

Bailey, page 402.-" Verily, verily, I say unto thee, Except a man be born again he cannot see the kingdom of God; except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit: marvel not. John iii. 3. 5, 6, 7.”

FOR THE PRIEST FORGIVING SINS.

Liturgy." Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, in the Name of the Father, and of the Son, and of the Holy Ghost. Amen."

Bailey, page 503.-" All things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation: Now then we are ambassadors for Christ. 2 Cor. v. 18. 20. Is any sick among you? let him call for the elders of the Church; and let them pray over him: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. James v. 14, 15. Whosesoever sins ye remit, they are remitted unto them; and whose-soever sins ye retain they are retained. John xx. 23. Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."

Here is reiterated again that Christ hath left power to men

to forgive sins, this is the grand engine for the authority of the Church of England, as well as the Roman Catholics, to keep men's minds in awe and bondage to the priesthood; and the Church of England, in the 26th Article, boldly declares, that although sometimes evil men have chief authority in the priesthood, yet this mysterious awful power is still possessed by such. I have not space to quote more, nor should I have quoted this, but from having been so often asked, Have you seen Bailey, how he proves that every passage in our beautiful Liturgy has a parallel passage in the Bible? His quotations for the authority to confer the Holy Ghost, &c., are of the same irrevelent character, but they satisfy good staunch Church members, who have made up their minds to swallow the Common Prayer Book, now in use, whole.

PROGRESS OF THE REFORMATION.

The so-called Reformation progressed during Edward VI.'s reign, A.D. 1547: Mary succeeded A.D. 1553, and endeavoured to establish popery, but on Elizabeth's accession, A.D. 1558, protestantism again, but slowly, gained the ascendancy; then came James I., who adhered to the Church. Charles I. came next, and was in heart a papist, but really indifferent to any religion, and by his attempt to subvert the laws and liberties of the nation lost both his crown and his head. (See Chapter further on for more particulars of these times.)

CROMWELL, A.D. 1629, AND CHARLES II., A.D. 1661.

Then succeeded Cromwell, the Protector, who abolished the Liturgy and established the Puritans. Next came Charles II., a monster of vice and a papist; he, however, reinstated the Liturgy and the bishops, and has a special service appointed for him in the Prayer Book.

BEL AND THE DRAGON FIRST INSERTED.

The nonconformists at this time demanded a revision of the Liturgy; a conference was appointed by the king, but the only result was, the bishops added the legend of Bel and the Dragon in the Lessons for Daily Service, and there it remains to this day.*

The Sunday before Charles died, Evelyn states he saw him in his palace, gambling with his mistress and courtiers, and a French boy singing love songs. Before the next Sabbath he was summoned to the bar of God. For this very king, the Church of England, on the 29th of May, thanks God for having placed him over these realms, and promising all loyal and dutiful allegiance to the anointed servant set over them, and to his heirs after him; and with a most marvellous contradiction attaches at the end of the service a prayer and thanksgiving for King George III., whose predecessor, William III., took the kingdom from James II., Charles's heir. Churchmen should study the book before they go and pray for they know not what. After Charles II. came James II., A.D. 1685, who tried to establish popery, and lost his kingdom in consequence. He fled to France, and William Prince of Orange came and took possession of the crown, A.D. 1692. William was a Calvinist; he, however, supported the Liturgy, but granted toleration to dissenters, and allowed them to worship as they chose.

* See Fuller.

Next came Queen Anne, A.D. 1702. During her reign the church party made great efforts to put down dissent, but Anne did not second them. During the reign of George I., A.D. 1714, nothing of importance occurred in ecclesiastical matters.

WHITEFIELD, WESLEY, AND OTHERS.

With the reign of George II. A.D. 1727, commenced a revival in religion of a far more evangelical character than the reformation in Henry's time. The principal church clergy were become rich and worldly, and had lost, while they exercised the functions of ministers according to acts of parliament, the very life of christianity, and had become very little different from the priesthood they had supplanted. But we have a striking testimony of the care which God takes of his cause, and the souls of men. About this time he raised up John Wesley, George Whitefield, and the Countess of Huntingdon. Thus the religion of this country had new life imparted to it.

THE DUCHESS OF BUCKINGHẨM.

A specimen of the ideas of religion in the higher circles at this period is given in the life of the Countess of Huntingdon.

"During the early days of Methodism, the Duchess of Buckingham occasionally attended the preaching of Mr. Whitefield and the Wesleys, but she was decidedly opposed to the doctrines they promulgated. In a short epistle to Lady Huntingdon she says:

'I thank your Ladyship for the information concerning the Methodist preachers; their doctrines are most repulsive, and strongly tinctured with impertinence and disrespect towards their superiors, in perpetually endeavouring to level all ranks, and do away with all distinctions. It is monstrous to be told, that you have a heart as sinful as the common wretches that crawl on the earth. This is highly offensive and insulting; and I cannot but wonder that your Ladyship should relish any sentiments so much at variance with high rank and good breeding.

'Your Ladyship does me infinite honour by your obliging inquiries after my health. I shall be most happy to accept your kind offer of accompanying me to hear your favourite preacher, and shall wait your arrival. The Duchess of Queensbury insists on my patronizing her on this occasion; consequently she will be an addition to our party.

'I have the honour to be, my dear Lady Huntingdon, your Ladyship's most faithful and obliged, 'C. BUCKINGHAM.'

"During her last illness, Lady Huntingdon made some efforts to see her, but. from a short note which remains, written by one of her maids of honour, there is reason to believe the attempt was in vain :—

'The Duchess of Buckingham presents her compliments to the Countess of Huntingdon, is extremely obliged by her kind offer and attentions, but regrets exceedingly her entire inability to undergo the fatigue of conversation.

'March 2, 1742."

Three other quotations are striking :

"To the noble circle in which the Countess moved, such religious professions and conduct appeared strange; and there were not wanting some who, under the guise of friendship, wished Lord Huntingdon to interpose his authority; but, although he differed from her Ladyship in her views of religion, he continued to manifest the same affection and respect, and at his demise left her the entire management of her children and their fortunes. His Lordship was too generous to yield to such insidious advice, but he recommended her to converse with Bishop Benson, who had been his tutor, and with this request she readily complied. The Bishop was accordingly sent for, and he attempted to convince her Ladyship of the unnecessary strictness of her sentiments and conduct. But she pressed him so hard with Scripture, brought so many arguments from the Articles and Homilies, and so plainly and faithfully urged upon him the awful responsibility of his station under the Great Head of the Church, that his temper was ruffled, and he rose up.in haste

to depart, bitterly lamenting that he had ever laid his hands upon George Whitefield, to whom he attributed the change wrought in her Ladyship. My Lord! (said the Countess) mark my words: when you are on your dying bed, that will be one of the few ordinations you will reflect upon with complacence.' The Bishop's conduct at that solemn season verified her prediction: for when near his death he sent ten guineas to Mr. Whitefield, as a token of regard and veneration, and begged to be remembered by him in his prayers!*

ANECDOTE OF GEORGE II.

As a specimen of the vast difference in the times, the following is interesting. "At one time, while Mr. Thompson, Wesleyan Minister, was preaching, an unruly mob arose (instigated by the minister of the parish) and cruelly assaulted him and several of his friends, whom they carried off in triumph, and placed on board a transport, which then lay ready to sail with a fleet of men-of-war. Mr. Thompson was confined in prison, expecting every hour to be transported also, and he was not permitted to see any of his friends. The parson and the noble justice of the peace sometimes deigned to visit him, in order to dispute with him on religious subjects.

"This outrage, committed against all law and order, coming to the ears of Lady Huntingdon, her Ladyship, with some others of considerable respectability, made application to Government; by which means Mr. Thompson and the people were soon set at liberty. An action was brought against the worthy clergyman, who had nearly paid dear for his zeal; for had not Mr. Thompson himself used his utmost endeavours to stay the process, it would probably have proved the ruin of him and his family."

"When some person complained to George II. of Mr. Whitefield's popularity and success, and recommended some restraint upon his preaching, the monarch answered with jocose severity, 'I believe the best way will be to make a bishop of him.' But all the thunder of the episcopal bench was ineffectual to stay the Methodists in their course."

This also proves the necessity there was of a renovation. Riches and ease had made the prelates sleepy and regardless of the welfare of immortal souls.

PROCEEDINGS DURING THE REIGN OF GEORGE III. George III. A.D. 1760, supported the established church, but was liberal to dissenters; a good christian and a true patriot. At the commencement, however, of the present century, the country was generally in a sad state of spiritual darkness; and the constant wars sadly retarded the progress of religion. Bull-baiting, and other barbarous practices were very prevalent, and were looked upon as innocent amusements, by even respectable men. The change now is striking, but what

"The venerable Dr. Hurd, Bishop of Worcester, being in the habit of preaching frequently, had observed a poor man remarkably attentive, and made him some little present. After a while he missed his humble auditor, and meeting him, said, 'John, how is it that I do not see you in the aisle, as usual?' John, with some hesitation, replied, My Lord, I hope you will not be offended, and I will tell you the truth, I went the other day to hear the Methodists, and I understand their plain words so much better, that I have attended them ever since. The Bishop put his hand into his pocket and gave him a guinea, with words to this effect-'God bless you, and go where you can receive the greatest profit to

your soul!' An instance of episcopal candour like this is well worth recording.

'Archbishop Secker, when laid on his couch with a broken thigh, was visited at Lambeth by Mr. Talbot, Vicar of St. Giles's, Reading, who had lived in great intimacy with him, and received his preferment from him. 'You will pray with me, Talbot?" said the Archbishop, during this interview. Mr. Talbot rose, and went to look for a Prayer Book. That is not what I want now (said the dying prelate); kneel down by me, and pray for me in the way I know you are used to do.' With which command this zealous man of God readily complied, and prayed earnestly from his heart for his dying friend, whom he saw no more."

shall we say of those in the high church party, who are labouring with all their might to bring back what they call "the good old times of the church;" not, however, meaning the old times of apostolical practice.

In 1828 the Test and Corporation Acts were repealed, and much liberty given to exercise the rights of conscience.

GENERAL REMARKS ON SEPARATION FROM THE CHURCH.

I have now given a slight sketch of our religious history. (For more particulars see next division.) And when Church of England ministers or members condemn separation from their church, and stigmatise it as the sin of schism, let them look to their own separation from the Roman Catholic Church, in the reign of Henry VIII: but with a strange, I may say, assurance, and in the face of historical truth, many of them deny that the present Church of England came out of the Roman Catholic church, but the clear statements of history show to the contrary. In the former part of this work it will be seen how the original British Church was annihilated in England as a national establishment by the Saxon chief at Bangor, at the instigation of the Roman Catholic priest, Saint Augustine, when 1200 members were slain in one day by Ethelred, Augustine having previously threatened them with this if they would not agree to his Popish doctrines,* and after this there is not the slightest trace of any connexion between the Church St. Augustine founded and the old British Christians, who were driven into Wales, Ireland, and the Highlands of Scotland. It is true the British Church had already adopted some of the Romish superstitions, but not to the same extent as the Romanists. Roman Catholicism after this reigned triumphant until Henry VIII's time. Why did Henry VIII. apply to the Pope for a divorce if the English church was independant ? His own prelates were at any time willing to grant it, and on the Pope's refusal settled the matter for him, archbishop Cranmer pronouncing the divorce; Henry shortly afterwards declaring the separation of the English church from that of Rome. To this day, prayers are offered at Rome, and other places, for the return of the alienated child to the bosom of its mother church; and almost every month witnesses the return of some of the Church of England ministers to that mother of harlots. Does not the fact of the names of about FIFTY POPISH SAINTS, besides the Apostles and Evangelists, being yet retained in the Prayer Book Calendar, show there must be some strong affinity? Other saint days kept by some ministers who call themselves true churchmen, is strongly symptomatic of connexion.

CLAIMS OF THE CHURCH OF ENGLAND MINISTERS TO

EXCLUSIVE RIGHT OF ADMINISTRATION.

But high or low church nearly all agree on one point;-that the Church of England is the only legitimate way to heaven, and that all nonconformist ministers are interlopers, unrecognized and not called of God, and that whatever authority Christ gave to his Apostles to remit or retain sins, &c., is delegated to them. I recently asked the rector of a neighbouring parish, a professed evangelical minister, if he did not consider such men as John Wesley, Whitefield, Angel James, and others, ministers of the Gospel, but he would

* Bede, Eccles. His lib. ii. chap. 2.