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ford the fullest confutation of the
dark perplexities and unsound po-
sitions of the "Necessary Erudi-
tion." But to these we shall have
occasion to refer in our next Num-
ber, to which we are now obliged
to postpone further remarks, in
reference to Dr. Laurence's pub-
lication, as well as to those parts
of Mr. Todd's work, which bear
on the same dark and mysterious
subject of predestination.

(To be continued.)

1. Reflections concerning the Ex-
pediency of a Council of the
Church of England and the
Church of Rome, being holden
with a View to accommodate Re-
ligious Differences, and to pro-
mote the Unity of Religion in
the Bond of Peace, &e. By
SAMUEL WIX, A. M. F. R. and
A.S. London: Rivington. 1819.
pp. 108.

2.

his views were not according to the above documents, even at the time of their publication, that we do not need the supposition of his subsequent improvement in opinion, to substantiate our present disclaimer on his behalf. That his views did in some measure clear up on such intricate subjects as those of justification, free-will, faith, and good works, is not at all improbable. We know St. Austin published his noble book of Retractions, as his last and most remarkable testimony to posterity, of his gradual improvement and noble ingenuousness of mind. And but for the very remarkable coincidence between the death of King Henry the Eighth, and the immediate publication of the new Homilies, we should think it possible that Cranmer might have reformed in some of his own views of justification and faith, which he took so much pains to explain to others. As the case now stands, we only wish to reiterate and enforce our opinion that the Nccessary Erudition and our present Homilies are as wide, on the points they treat of, as Popery and Protestantism: and we most fully believe that as no Papist who knew what he was about, would dissent from the abstract positions of the former work on those points; so no Protestant who thoroughly understood the grounds of his own Protestantism, but would 4. see that the positions of the latter were offered in distinct and express contradiction of the former. vacate much of our ground of proof and illustration on this subject, by passing over the subsequent references of Mr. Todd, to the "Reformatio Legum Ecclesiasticarum," the "Catechismus Brevis" of King Edward VI., and Jewel's "Apologia Ecclesiæ Anglicanæ;" together with his appendix of extracts from the "Confessio Augustana," the "Confessio Saxonica," and our Liturgy; all of which, severally and together, exhibit the true Protestant doctrine, and af

We

3.

English Reformation and Pa-
pal Schism; a Letter to the
Right Hon. Lord Kenyon, on
Mr. Wix's Plan of Union. By
the BISHOP of ST. DAVID'S.
London: Rivington, and Hatch-
ard. 1819. pp. 63.
Strictures on a Pamphlet, en-
titled "Reflections, &c." By
the Rev. H. C. O'DONNOGHUE,
A. M. London: Rivington.
1819. pp. 44.

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A Letter to the Bishop of St.
David's, occasioned by his Lord-
ship's Misconceptions and Mis-
representations of a Pamphlet
entitled, "Reflections, &c." By
SAMUEL WIx, A. M., F. R. and
A.S. London: Rivington. 1819.
pp. 108.

IN a recent Number of this Work,
we expressed the reluctance with
which we enter upon the review of
controversial publications. We are
desirous, on many accounts, to
walk in any field rather than that
of controversy.
Whenever we
seem to act inconsistently with
this avowal, we must be understood
to do it contrary to our inclina-

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tions, and purely from a regard to the importance of the case, or the attention which it may have publicly excited. It will be obvious to every reader, that the duty of the Christian observer may frequently, in this respect, be at variance with his wishes. On such occasions, he has but one course to pursue: and it will be his endeavour to pursue it in a Christian spirit, and with impartiality to all men.

In an address to the Roman Catholics, prefixed to the second edition of the "Reflections," Mr. Wix informs us, that since the publication of the first edition, he has received" both from the clergy and laity of their church, kindnesses which will be ever gratefully remembered." They seem to have been much gratified by the spirit and manner of the work, and to feel a veneration for Mr. Wix which they cannot be expected generally to entertain for the zealous ministers of a Protestant church.

To the Bishop of St. David's and Mr. O'Donoghue, the publication appears in a very different light: they controvert many of its positions, and disapprove altogether of the plan proposed in it. The inference which most Protestants would at first sight, and without examination, deduce from these facts, is undoubtedly this: that however laudable the intention of Mr. Wix, and however warm his attachment to the Church of England, there is something in his argument better suited to please a Roman Catholic than a Protestant churchman. We have no reason to think that the spirit of Christian charity is more clearly understood, or its injunctions more faithfully obeyed by the adherents of the pope, than by the members of our own communion; and although we would by no means affirm that a measure, which is thus in some sense applauded by the Roman Catholics, and thus condemned by dignitaries and ministers of our Protestant church, is Recessarily hostile to the interests CHRIST. OBSERV. No. 217.

of piety and peace; yet, when we consider the vast importance of the question, we cannot entirely lay aside the fear, that Mr. Wix has advanced a proposition improper in itself, or that he has supported it by arguments, which, as churchmen, we may not approve. speak here merely of the impresWe sion which would be made upon our minds in the first instance, by stated and although we are pera knowledge of the facts above suaded that the author had no wish to elevate the Church of Rome, and to injure the Church of England, yet we must candidly state, that the perusal of his work, does not remove our apprehensions. We consider the difference between the Church of Rome and the Church of England to be far wider than he has represented it; and are very much afraid that the mere attempt to unite them would be productive of serious evil.

Mr. Wix's proposition is expressed by himself, after some general observations, in the following terms.

"It appears, therefore, to be most desirable that a general council or assemshould be called together, in which asbly of Christians of the visible church, sembly all the leading articles of difference might be candidly considered, dispassionately compared with early opinion and uncorruped tradition, and mutual concessions made.

"With this view, it is thought that the Church of England, she being the great reformed church in Apostolic sucof Rome, a meeting, to consider, with cession, should propose to the Church all possible affection and forbearance, whether some plan might not be devised to accommodate their religious differences. The Church of Rome might, perhaps, relax in what the Church of England considers her fundamental errors, and the Church of England might incline a little more than she does to tices of the Romish Church, which are some of the favourite opinions or pracnot unscriptural." pp. 11–13,

The council, then, is to be convened upon the principle of mutual

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concession, "to consider whether any justifiable compromise can be made between the parties who are unhappily at variance." (Reflec. p. xvii). You," namely Roman Catholics, " (take not alarm at the word)—you must make concessions as, in matters of indifference, Protestants ought, and as those of the Church of England certainly would make to you." (p. xxxiii). The utility of the proposal, therefore, must turn very much upon this point, whether there exists in reality, and in the opinion of both parties, such an approximation of doctrines and usages, that each is likely to concede what the other may be expected to demand. Mr. Wix thinks that the experiment is at least worth the trial; and endeavours to prove, by a reference to various authorities, that the Church of Rome is not chargeable with many of the tenets which Protestants usually ascribe to it: that, in a word, the members of that church have been "greatly misrepresented and cruelly calumniated."

Among the errors commonly objected against the Church of Rome are, the supremacy of the pope, the infallibility of the church, the refusal of the cup to the laity, transubstantiation, the adoration of the host, the worship of images, the doctrine of purgatory and of masses, prayers in an unknown tongue, the constrained celibacy of the clergy, and the exorcism of baptism. According to the common belief of Protestants, these notions and practices are so directly opposed to the holy Scriptures, and are of such importance in themselves, that no compromise can ever be effected.

Upon some of these points, Mr. Wix enlarges at considerable length, to shew that they admit of interpretations which take away greatly from their malignity; and that they interpose no insurmountable obstacle to the proposed convocation.

*Bishop of St. David's Letter, p. 27.

On the doctrine of transubstantiation, for instance, he speaks of the ambiguity of our Saviour's words, "This is my body;" of the mysterious way in which the real presence of Christ is associated with the elements; and of the opinions entertained by some learned men among ourselves, that in the administration of the Eucharist a solemn sacrifice is offered. And "Who shall say," he demands, "the precise point at which our faith should stop, in our humble adorations at the altar? Here each individual, according to the spirit of our tolerant church, must be left to judge for himself; and the Roman Catholic seems, in some degree, warranted in the language with which he adverts to the consecrated elements,

by the words of our Saviour, &c." Refl. pp. 15-19.

"Language very nearly, if not equally strong, in favour of the real presence, is used by the Church of England, and by her most learned and pious members, as is used by the Church of Rome; and, as has been observed, individuals of equal ability and piety come to very different conclusions respecting the meaning of that language.......From the spirit of those instructions which are given on authority, may we not in

dulge a reasonable hope, that a dispassionate conference with Roman Catholics might, even on this fundamental error of transubstantiation, lead to mutual concession and unity of sentiment, so far, at least, as is necessary to the purpose desired, between them and other members of the visible church? »

Refl.

p. 20.

On the invocation of saints and angels, we are reminded, that these prayers are understood by the Romish Church, to be addressed to them merely as intercessors for good on our behalf, to God and our Saviour: and it is suggested as a point for consideration, "Whether some compromise, satisfactory to both parties, and consistent with the spirit of the holy Scriptures, could not be made, on the principle of rituals, addressed to God, that the the prayers which occur in many old saints be available to ns." Refl. p. 27. prayers of the Virgin Mary and the

"There are other practices," he

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adds, "of the Church of Rome, which, however erroneous they are supposed to be, have been greatly misrepresented, and referred to principles which the Roman Catholic himself does not acknowledge. Thus, the praying before á crucifix has been uncandidly represented as idolatrously praying to a crucifix. The frequent signing with the sign of the cross, the use of consecrated water, the bowing at the altar, all these have been denominated superstitious, and sometimes worse; whereas, they are, in reality, ceremonies harmless in themselves, or which may be either benefi cial, or otherwise, as they are used properly, or as they are abused." Refl. pp. 27, 28.

Another point to which Mr. Wix adverts, is that of the church service being in a language not understood by the common people. This, he observes, does not necessarily imply a wish to keep the people in ignorance: a more kind explanation might be found in the affection of the Roman Catholics for the Latin language, as being in a certain degree a Catholic language.

"It should, moreover, be known that there are, for the accommodation of the humbler classes in society, in addition to the mass service and vespers in Latin, prayers in the Roman chapels in England, in the vulgar language of the country, and it should be considered that the language in which the service is performed, is a matter, not of faith, but of discipline, which might be adapt ed to public feeling and edification." Ref. p. 33.

It cannot be doubted, that some most respectable and learned Protestants might be mentioned, who have on these points expressed sentiments very similar to those of the author of the "Reflections." But in arguments, which involve the views and character of a church, the most conclusive appeal is, to the authorized records of that church itself.

"The character of the Church of Rome is to be estimated, not by the habits and temper and professions of the English Roman Catholics of the present day; but by the decrees and canons of

the Council of Trent, and by the profes sion of faith, on oath, which is contained in the twelve unapostolical articles of Pope Pius's Creed. For the same reason, the judgment of the Church of England, on the doctrines and usages of the Roman Church, must be collected, not from popular feelings, or the charitable sentiments and wishes of individual members of our church, but from the Articles, Homilies, and Canons of the Church of England; from the preambles to our constitutional statutes; and from that learned, venerated, and authorized organ of our church, Bishop Jewell, in his Apologia Ecclesiæ Anglicanæ,' and his celebrated Challenge,' and his defences of each." Bp. of St. David's, pp. 9, 10.

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This, then, is the ultimate test to which the subject must be brought: and however strongly

Mr. Wix

may

lament the bitterness

with which he conceives certain Roman Catholic practices to have been "inveighed against during the heat of the Reformation, when the members of the Church of Rome and the Protestants were 'mutually irritated against each other," (Refl. p. 28), we must still contend for the rule laid down above*.

What then are the statements of the Church of England?

"Transubstantiation," says the Article, "cannot be proved by holy writ, but is repugnant to the plain the nature of a sacrament, and hath words of Scripture, overthroweth given occasion to many supersti

* We have seen a tract entitled, "The Sentiments of the Church of Eng

land, as prefixed to the New Testament

of Queen Elizabeth's Bible, 1584, &c." These are undoubtedly the sentiments of the distinguished person who wrote them: but whether they are the senti. ments of the Church of England, must depend upon their agreement with the records of the Church. Of that preface the Church of England knows nothing. Our Reformers, whatever might be the private opinions of some of them, on certain disputed points, framed the Articles with a view to include all pious Christians, without exacting a full and precise conformity to their own parti

cular tenets.

tions." A more serious charge can scarcely be brought against any doctrine than this; that it overthroweth the nature of a sacrament; and all apologetic explanations of the doctrine are distinctly in opposition to the Article.

And what says the Communion Service?

"Who made there by himself once offered a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that, his precious death, until his coming again."

The Homilies are still more explicit.

"But, before all other things, this we must be sure of, especially, that this supper be in such wise done and ministered, as our Lord and Saviour did, and commanded to be done; as his holy Apostles used it, and the good fathers in the primitive church frequented it. For, as that worthy man, St. Ambrose, saith, he is unworthy of the Lord, that otherwise doth celebrate that mystery, than it was delivered by him,' neither can he be devout, that otherwise doth presume, than it was given by the author. We must then take heed, lest, of the memory, it be made a sacrifice, &c."

"Ought not we then, by the monition of the Wise Man, by the wisdom of God, by the fearful example of the Corinthians, to take advised heed that we thrust not ourselves to this table with rude and unreverent ignorance, the smart whereof Christ's church hath rued and lamented these many days and years? For what hath been the cause of the ruin of God's religion, but the ignorance hereof? What hath been the cause of this gross idolatry, but the ignorance hereof? What hath been the cause of this mummish massing, but the ignorance hereof? Yea, what hath been, and what is at this day the cause of

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this want of love and charity, but the ignorance hereof! Let us therefore so travail to understand the Lord's Supper, that we be no cause of the decay of God's worship, of no idolatry, of no dumb massing, of no hate and malice; So may we the boldlier have access thither to our comfort.

"Neither need we to think that such exact knowledge is required of every man, that he be able to discuss all high points in the dectrine thereof: but thus much we must be sure to hold, that in the supper of the Lord, there is no vain ceremony, no bare sign, no untrue figure of a thing absent. But, as the Scripture saith, the table of the Lord; the bread and cup of the Lord; the memory of Christ," &c. &c.

"This is to stick fast to Christ's promise, made in his institution; to make Christ thine own; and to apply his merits unto thyself. Herein thou needest no other man's help, no other sacrifice or oblation, no sacrificing priest, no mass, no means established by man's invention." (Homily concerning the Sacrament. Part i.)

Again, Art. XXII. "The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of reliques, and also invocation of saints is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God."

It is true that the words of this Article do not distinctly pronounce the worshipping of images, and the invocation of saints, to be antichristian or idolatrous; and the statements of Mr. Wix, who maintains that the Church of Rome is by no means anti-christian or idolatrous, may therefore seem uot to be utterly at variance with the opinion of our church. But, if we turn to the Homilies, we shall see that the opposition is no less marked in this than in the former instance. The sort of argument by which the

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