Roman Catholics defend themselves from the charge of idolatry is here directly met, and fully con"It is evident," says the Homily, "that our image-maintainers have the same opinion of saints which the Gentiles bad of their false gods, and thereby are moved to make them images as the Gentiles did. If answer be made, that they make saints but intercessors to God, and means for such things as they would obtain of God; that is even after the Gentiles' idolatrous usage: to make them of saints, Gods called Dii Medioximi, to be mean intercessors and helpers to God, as though he did not hear, or should be weary if he did all alone. And therefore in this also, it is most evident that our image-maintainers be all one in opinion with the Gentiles idolaters." (Homily on Peril of Idolatry. Part iii.) The whole of the Homily is, in truth, of the same tendency. Mr. Wix, with great justice, commends the moderation of this sermon on the Peril of Idolatry: but the passage which he quotes to exemplify it, is one of those which we understand as making strongly against him. The words are: "So that I conclude, as it may be possible in some one city, or little country, to have images set up in temples and churches, and yet idolatry by earnest and continual preaching of God's true word, and the sincere Gospel of our Saviour Jesus Christ, may be kept away for a short time; so is it impossible that (images once set up, and suffered in temples and churches) any great countries, much less the whole world, can any long time be kept from idolatry. With respect to the third point noticed by Mr. Wix, the practice of repeating the service in an unknown tongue, both the Twenty-fourth Article and the Twenty-first Homily are loud in condemnation of it. Mr. Wix is of opinion, that he has See Mr. Wix's note, p. 26. never, in any place of public worship, seen more humble, more unaffected, and more sincere devotion, than among the congregations of Roman Catholic chapels. (Ref. p. 33.) And the anonymous writer mentioned in his note was so completely overcome by the splendour of the high mass, as celebrated at Paris, by the illumination of the church, the majestic tones and exquisite modulation of the organ, the venerable air of the building, the numbers of the communicants, the gorgeous habiliments of the priests, &c. &c. that from the pure fervour of the moment, he knelt down and received the sacrament, though not a member of the Romish communion, and was rapt in high and holy musings. But, what says the Homily? When the prayers spoken by the minister, and the words in the administration of the sacraments be not understood of them that be present, they cannot thereby be edified. For as when the trumpet that is blown in the field giveth an uncertain sound, no man is thereby stirred up to prepare himself to the fight;........ even so, when prayers, or administration of sacraments, shall be in a tongue unknown to the hearers, which of them shall be thereby stirred up to lift up his mind to God, and to beg with the minister, at God's hand, those things which, in the words of his prayers, the minister asketh? or who shall in the ministration of the sacraments understand what invisible grace is to be craved of the hearer, to be wrought in the inward man? Truly, no man at all." (Homily XXI. On Common Prayer and Sacraments.) Nothing can be farther from our intention, than to represent Mr.Wix as friendly to the doctrines and practices of which he speaks in such mild and qualified terms; or as being desirous to unite with the Church of Rome, salong as they are generally maintained in it. He declares, and we believe him to be very sincere in the declaration, that he will yield to no one in just We trust that we have now suffi ciently guarded our readers against any misconception of Mr. Wix's object. We have appealed to the Articles and Homilies of our church, not to disprove the offensive doctrines of Rome, as if Mr. Wix were the advocate of them; but merely to shew that, however charitable and correct the sentiments concerning the nature of these doctrines and practices may be accounted by those who are favourable to the plan of a council, they certainly are not very similar to the recorded sentiments of the Church of England. This difference, indeed, is not confined metely to the doctrines or practices of the Church of Rome : it involves the grand question, whether it is to be acknowledged as a true church at all. In the Address to the Roman Catholics, prefixed to the second edition of the "Reflections," we have the following assertion. "I assure you, that by the reflecting members of the Church of England, who consider themselves a sound branch of "The Church of Rome is acknow ledged by the Church of England to be a true apostolical church. She denies no article of faith which the Church of England maintains to be requisite to salvation: though she entertains, in addition, opinions which the Church of England considers unnecessary or erroneous." pp. 29, 30. Now what is the definition given in the xix.th Article?" The visible church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same." Can this be said of the Church of Rome? Is it true that the pure word of God is preached in that church, and the sacraments duly ministered? Is it true of any church which notoriously withholds or corrupts the word of God, and which teaches a doctrine, that "is repugnant to the plain words of Scripture, and overthroweth the nature of a sacrament?" (Art. XXVIII.) If, according to the view of our reformers, the Church of Rome did preach the word of God purely, and rightly administer the sacraments, upon what principle can they be justified for choosing rather to give up their lives than to conform to it? But we purposely avoid much reasoning upon the subject, and, to ascertain the opinion of our own church, prefer an appeal to her acknowledged statements. "That ye may perceive the weakness of this argument, it is needful to teach you, first, what the true church of Christ is, and then to confer the Church of Rome therewith, to discern how well they agree together *." Homily for Whitsunday, part ii. near the beginning. "The true church is an universal congregation or fellowship of God's faithful and elect people, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner stone.' And it hath always three notes or marks, whereby it is known: pure and sound doctrine, the sacraments ministered according to Christ's holy institution, and the right use of ecclesiastical discipline. This description of the church is agreeable both to the Scriptures of God, and also to the doctrine of the ancient Fathers, so that none may justly find fault there with. Now if you will compare this with the Church of Rome, not as it was in the beginning, but as it is at present, and hath been for the space of nine hundred years and odd; you shall well perceive the state thereof to be so far wide from the nature of the true church, that nothing can be more. For neither are they built upon the foundation of the Apostles and Prophets, retaining the sound and pure doctrine of Christ Jesus." Sermon for Whitsunday, pp. 393, 394. «To be short, look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospel: the same may be boldly and with safe conscience pronounced of the bishops of Rome; namely, that they have forsaken, and daily do forsake, the commandments of God, to erect and set up their own constitutions. Which thing being true, as all they which have any light of God's word must needs confess, we may well conclude,according to the rule of Augustine, that the bishops of Rome and their adherents are not the true church of Christ, much less then to be taken as chief heads and rulers of the same. 'Whosoever,' saith he, 'so dissent from the Scriptures concerning the head, although they be found in all places where the church is appointed, yet are they not in the church; a plain place, concluding directly against the Church of Rome." Ibid, pp. 394, 395. The plan which Mr. Wix proposes to be adopted by the council, is to ascertain what were the opinions and practices of the primitive church. He contends, with Vincentius Lirinensis, that "we are thus Catholic, when we follow universality, antiquity, and unanimous consent: but we follow universality, when we profess that only to be the true faith, which is professed by the church all the world over: in like man, ner, we are followers of antiquity, when we religiously adhere to that sense of Scripture, which manifestly obtained among the holy fathers, our predecessors; and, lastly, we follow consent, when we embrace the definitions and opinions of almost all, if not all, the bishops and teachers in the ancient Church." Reflections, p. 10. In order to satisfy those who might doubt of the propriety of looking to early times and to the consent of all Christian antiquity, for a correct view of scriptural doctrine and usages, he employs a great many pages in citing extracts from the writings of eminent and learned men. Our only objection to these pages is, that they No appear to be surperfluous. reasonable man in the Church of England would make light of the early fathers; and Mr. Wix himself would not, we presume, wish us to follow them in their errors, We feel it, therefore, unnecessary, to decide at large upon this point: if such a convocation could be assembled with dispositions suited to the work, they would probably consult the harmony of their respective communities by this mode rather than by any other; always taking care that nothing was admitted repugnant to Scripture. But looking at the case as it stands; what, we would ask, is the probability of success? Suppose for one moment, that the almost inseparable difficulty of convening such a body of men for such a purpose, were happily surmounted, what reason have we to believe that the object would be attained? to Mr. Wix himself is not prepared admit the supremacy of the pope, or to believe in transubstantiation, or even (notwithstanding his placing in juxtaposition the prayer of our Church for the commemoration of St. Michael and all angels, and the Romish Collect about the intercession of the Vir gin), to solicit the intercession of saints and angels, or of the Virgin Mary. Are the Roman Catholics, then, willing to meet us on such terms as a conscientious churchman could be expected to admit? Where is the disposition? We have seen how much gratified they were by the manner in which Mr. Wix expressed himself in relation to them and their church. But what will they concede? A reviewer of their persuasion, in stating his own opinion, states, we believe, the opinion which generally prevails among them. “We assure Mr. Wix, that, though we can never make any concessions, that would alter the minutest article in our creed, yet we heartily concur with him, in the pious wish which he has cherished, of seeing all Christians united in the same paternal boud of religious concord; and we believe, that in expressing our own feelings, we express also the feelings of the Catholic Church. We be. lieve, that no religion can vie with her in her apostolical labours, and in her zeal for the propagation of the faith, and gaining converts to her creed; but then she has never been known to compound with those who denied her authority. If she could be induced to make any concesssions, they would be in matters of discipline. Here, indeed, she is at liberty to conform to the weakness of her children, and to dispense with some of her institutions. We shall not, however, take upon us to say how far she might be willing to relax even in her discipline, if her separate brethren should join in communion with her, and • Church of England.—“ O Everlasting God, who hast ordained and constituted the services of angels and men in a wonderful order; mercifully grant that as thy holy angels do thee service in heaven, so by thy appointment they may succour and defend us on earth, through Jesus Christ our Lord. Amen." Church of Rome." Grant, we beseech thee, O Lord God, that thy servants may evermore rejoice in health both of 'body and mind; and by the glorious intercession of the blessed Mary, a perpetual virgin, may be freed from present sorrow, and partake of everlasting joy. Amen." O'Donnoghue, p. 20. in the belief of those fundamental articles of faith which she holds necessary to salvation.' p. 75." Wix, pp. xix, xx. We shall now furnish a few extracts from the Bishop of St. David's, as tending to throw additional light upon some of the subjects which have been noticed above. "The doctrine of transubstantiation is, upon the whole, the most unscripanti-Christian of all the novelties of tural, the most heretical, and the most and its consequences, chiefly distinpapal Rome. It is that which, in itself guishes the Church of Rome from the Church of England. It was the test of heresy in Queen Mary's days, when so many martyred Protestants died at the stake for the denial of it; and has been the chief test of Popery since the Reformation." Bishop of St. David's, p. 52. "The question is, upon what principle he can evade the charge of idolatry in taking that for God, which is not God; and in what respect the idolatry of him, who believes that what he makes and eats is a god, differs (except in extravagance of folly and impiety) from the idolatry of the poor heathen, who believes that the image which he carves is a God." Ibid, pp. 57, 58.. 66 Every act of idolatry, by the worship of any thing that is not God, is a denial of the true God, even by those who profess to believe in the true God. This is evident, not only from the general language of Scripture, which teaches us, that men may know God, but in works deny him,' and may believe in God, and yet, by neglect of domestic duties, deny the faith, and be worse than an infidel;' but, particularly, by that remarkable passage of Job xxxvi. 28. If I beheld the sun, when it shined, or the moon, walking in brightness; and my heart hath been secretly enticed, or my mouth hath kissed my hand; this also were an iniquity to be punished by the Judge: for I should have denied the God that is above.' We deny, therefore, the God, that is above, and, consequently, both the Father and the Son, not only by avowed Atheism and Deism, or Socinianism, but by acts of worship, such as kissing the hand, and bowing the knee in prayer to images, relics, saints, or angels, or any thing that is not God." Ibid, pp. 17, 18. "As a palliation for the use of the Latin language in her church service, Mr. Wix says, With respect to the church service in a language not under stood by the common people, [which custom has been sometimes stated to be grounded on a wish to keep the people in ignorance] a more kind explanation might have been found in the affec tion of the Roman Catholics for the Latin language, as being, in a certain degree, a Catholic language.' (p. 32). The term 'Catholic' is as inapplicable to the Roman language, as to the Roman church. Even in the Augustan age, the Latin language was almost limited to Italy, and was never in so general use as the Greek. At present, what can be less Catholic than a language that is known, comparatively, only to a few? And what can be less rational, than to indulge a weak and superstitious affection for that which is contrary to the ends of public worship; and is repug nant to the word of God, and to the primitive church,' as our church expresses it? (Article XXIV.) "But Mr. Wix says, that for the accommodation of the humbler classes in society, the Latin prayers are accompanied with a translation in the vulgar tongue of the country,' (p. 32.) If it be an accommodation to those who carry their prayer-books with them to church, to hear the service in one language, and read it in another, it can be no accommodation to such of the poor as have no prayer-book; and to the poorest, who cannot read. To them the Latin prayers are a sounding brass, and a tinkling cymbal."" Bishop of St. David's, pp. 19, 20. "If the Church of Rome be idolatrous, there can be neither calumny nor absurdity in calling her anti-Christian, or the anti-Christian power. Nothing can be more anti-Christian than idolatry. 'Thou shalt worship the Lord thy God; and him only shalt thou serve.' But Mr. Wix asks, How can that church be called anti Christian, which recites the same creeds, and prayers, and Psalms, which the Church of England does? By reciting also another creed, and other prayers, which are anti-Chris tian. Again, Mr. Wix says, that the Church of Rome denies no article of faith, which the Church of England maintains to be requisite to salvation; though she entertains, in addition, opinions which the Church of England considers unnecessary and erroneous.' CHRIST. OBSERV. No. 217. (p. 80) This is not the language of the Church of England, or of her Reformers. She considers pope Pius's additions to the Apostolic creed as idolatrous, blasphemous, and impious. Was it for the denial of opinions unnecessary, or simply erroneous, that Latimer, and Cranmer, and Ridley, laid down their lives? Was it not for protesting against the idolatry, blasphemy, and impiety of the Church of Rome?" Ibid. pp. 15, 16. The following paragraph is from "Strictures," by Mr. O'Donnoghue, who writes with much earnestness, and with the characteristic warmth of the country to which his name evidently belongs. We should not have complained if his warmth had been less: many hard words in the pamphlet might be omitted without injury to his argument, and with satisfaction to his readers. "In order to avoid, if possible, the sin of idolatry with which she is so justly charged, the Church of Rome divides adoration or worship into three parts. Dulia' belongs to the saints geMary; and Latria' is due only to nerally; Hyperdulia' to the Virgin God. Now these are distinctions of which we know and read nothing in Scripture; beside that, however specious they are on paper, yet are they in Papists cannot deny but that latria' reality distinctions without a difference. is offered to the saints and Virgin Mary; or else what do such expressions as these mean: Hail, queen! mother of mercy our life, delight, and hope, hail! We shelter ourselves under thy protec * Mr. Wix (Letter, p. 40.) considers this statement as a petitio principii: for he does not allow that the Church of Rome is idolatrous. We do not look upon the objection as valid. If the Church of Rome be not idolatrous, it would be very difficult to prove that there exists such a thing as idolatry. And if we should consider that the antient, authentic records of that church,' did not countenance idolatry, we know. that it has encouraged men to serve the creature more than the Creator, and has taken no care to recal its subjects to the right worship, when they were manifestly idolatrous. The Church sanctioned idolatry, whether its acknow ledged records favoured such a systemi or not. I |