We will do what we can, both now and hereafter. It is most evident, we can assure our readers, from the information derived from all the sources just enumerated, that much more is doing than in years past; very much is doing, and God is prospering it, but very much remains to be done. We are not only becoming acquainted with the state of our colonies, and endeavouring to help them, and those at home, in spiritual things, but are learning the state of the Great Eastern and Russian Churches, and have an increasing intercourse with them. The same may be said of the various Protestant Churches, sects and parties throughout the world. Germany, especially Prussia, is a subject of deep interest and anxiety, and yet of great perplexity, when we contemplate its great, though, we hope, diminish. ing, Rationalism and Neology, or the movements of the King of Prussia at once to the Church of England and to the Church of Rome (in the matter of the Cathedral of Cologne), and to his Protestant subjects of the now united Lutheran and Calvinistic persuasion. But great is the work, many the difficulties, yet favourable the openings, for Christian union. Amidst commercial distress, Chartist, Social, and Mormon delusion, and notwithstanding the large mass of inert ignorance, which neither truth nor error moves, it is encouraging to read in every diocese, nearly every month, of the united efforts made for building schools and churches, and sending forth additional Curates, in addition to the greater efficiency of the Clergy in their several parishes, testified, in facts and figures, in almost every one of those Episcopal and Archidiaconal Charges, the delivery of which has necessarily, at this crisis, created such interest. Last month, the Christian Knowledge Society granted books to 93 new churches and chapels. At Manchester, the Bishop of Chester has just consecrated three new churches, in addition to four a month or two ago, in which diocese 212 have been erected this century. The Bishop of Hereford has just consecrated nine for the Bishop of Lichfield. The Bishop of London states, that 42 will be erected by the aid of the Metropolitan Fund. The Queen's letter is issued for a general collection in aid of the Church Building Society. Meet it liberally; and remember that the Curates' Aid Society can only meet 107 out of 363 applications for additional labourers. Since 1800, the population of England has increased nine millions; additional church-room has been provided for only 800,000. As to Church Rates, the prospect is va ried. In one parish at Worcester, they were passed; in another, refused. In se. veral large towns, Wakefield, Halifax, Bradford, refused; in others, gained by large majorities, where they have been op. posed for years. At Nuneaton a rate has been granted unanimously, where, a few years ago, the most violent opposition was continually manifested. Here a second new church has been erected; and in 1841, four meeting-houses were on sale! "Let every flock have a fold, and every fold a shep herd," as Bishop Sumner says, and they will return in crowds, though we fear a few will still follow some bellwether who causes them to stray. Bishop Mac Ilvaine, of Ohio, on the 14th of August, ordained Mr. H. H. Hunter, late a Presbyterian Minister. Numerous recantations of popery have taken place. Bishop Russell, of Glasgow, in applying to the Christian Knowledge Society for aid to a church at Helensburgh, states that to be the seventh Episcopal congregation formed in his diocese within five years. In Madras, Bishop Spencer has appointed a number of Wesleyan teachers to be catechists, who have conformed, and desired to be employed in any, the humblest, way under the Church. The reports of our Societies show that the missionary and pastoral work is advancing. We may rejoice, though with trembling. Be not high-minded but fear. May the "Lord's continual pity cleanse and defend his Church," and make all men to become "one fold, under one Shepherd, Jesus Christ!" In addition to the Charges noticed already, we have those of the Bishops of Salisbury, Exeter, Montreal, New Jer sey, and the Archbishop of Armagh. We have also three reports of the very im portant one now being delivered by the Bishop of London. We were intending, when we did not add to the extracts from Bishop Terrot, to give a full abstract of that of the Bishop of London. But on hearing it ourselves, we found so many errors and important omissions, that we determined to wait till the authorised report was published. We were led to expect it last week, but were misinformed. It will not be out till next week, we suppose. Of so large a mass of remark, deeply interesting at the present crisis, we cannot make our readers partakers; and what we can do, must be done gradually. Suffice it to say, that we have the most sanguine anticipation, that our Prelates will have done much to check all really extreme opinions and practices, and to produce greater doctrinal unity, and rubrical uniformity-upon higher and sounder principles, and as the result of a matured understanding, among Clergy and laity, of the position, and teaching, and directions of our beloved Church. May the Church, AS SHE 18, be fully carried out into full efficiency! CABINET. ONE HOLY CATHOLIC AND APOSTOLIC CHURCH. [The word "holy" "aytav" is in the original of the Constantinopolitan Creed. See Routh's Opuscula.-Beve ridge on the Articles, &c.]-By the Catholic Church, I mean the Church Universal, being a collection of all the Churches throughout the world who retain the faith once delivered to the saints (Jude 3)-that is, who uphold and profess, in the substance of it, that faith and religion which was delivered by the Apostles of Christ to the first original Churches, which faith and religion are contained in the Holy Scriptures, especially of the New Testament, and the main fundamentals of it comprised in the Canon or Rule of Faith, universally received throughout the primitive Churches, and the profession thereof acknowledged to be a sufficient badge of a Catholic Christian. All the Churches of this day which hold and profess this faith and religion, however distant in place, or distinguished by different rites and ceremonies, yea, or divided in some extra-fundamental points of doctrine, yet agreeing in the essentials of the Christian religion, make up together one Christian Catholic Church, under the Lord Christ, the supreme head thereof.-Bishop Bull on the Corruptions of the Church of Rome. -P. 16; Christian Knowledge Society's edition. What then was the Catholic Church? It was a society framed to extend over the whole earth, which, like that Indian tree, might grow up in stateliness and beauty, throwing out its roots on all sides, and from them shooting forth fresh trunks, each to become a giant tree itself, each to senl forth new roots, and those roots new trunks and trees, until the surface of the earth was covered, and all the beasts of the field might lie down for shelter in its shade. It was a society intended to be at once both many and one-many in its independent branches, for every bishop and diocese constituted a distinct Church; one, in the root from which it sprung; in the identity of doctrine which it taught; in the spirit which circulated through every limb; in the source of its powers; in its hopes, and faith, and joy, and sorrow, and love, and fear.-Rev. W. Sewell's Christian Morals. P. 29. Why is the Church called "one ?"-A. Because all the true branches of it together form" one body," of which Christ is the head; having "one Lord, one Faith, one Baptism, one God and Father of all."Ephes. iv. 4-6. What is the meaning of the word Catholic? A. Universal. -- Why is the Church called Catholic ?A. 1. Because it is universal in regard to time and space; being "a people taken out" of all nations, in all ages.-2. Because it is universal in regard to doctrine; receiving and teaching "truth."-From The Manual. Churchman's [A Catechism compiled by the Hon. and Rev. A. R. Perceval, revised and corrected by the Scotch Bishops, by the Rev. Dr. Routh, Presi dent of Magdalen College, Oxford, and "the most learned man in Europe;" by the Rev. Dr. Wordsworth, Master of Trinity College, Cambridge, &c., &c., and published with the sanction of the Archbishop of Canterbury.-See the very interesting collection of papers published by Mr. Perceval, price 4s.] THE COMMUNION OF SAINTS.-The unity of the saints on earth with the Church unseen is the straitest bond of all. Hell has no power over it; sin cannot blight it; schism cannot rend it; death itself can but knit it more strongly. Nothing was changed but the relation of sight; like as when the head of a far-stretching procession, winding through a broken hollow land, hides itself in some bending vale: it is still all one; all advancing together; they that are farthest onward are conscious of their lengthened following; they that linger with the last are drawn forward as it were by the attraction of the advancing multitude.-Manning's Sermons, p. 322. * Thus it is distinguished from the Jewish Church, which was confined to one nation, and of limited duration. Thus it is distinguished from heretical congregations, which hold only parts of the truth. CORRESPONDENCE. [The Editor feels it right to make the usual disclaimer of responsibility for the opinions of Correspondents ] CLERICAL COSTUME. DEAR SIR,-I am sorry that I should differ from so many of your correspondents, especially from "A Septuagenarian Presbyter;" but, as the real truth can only be obtained by free discussion, it appears to me better to discuss the matter in a friendly manner. From "W. J." I differ in several points, but which of us is in the right must be decided by yourself and readers; and I can only say, that I express my different opinions from him in order that the real truth may at last appear, as of course he will treat me in the same manner if he still differs. In the first place, let me beg of all those who take an interest in this matter, to read Bishop Mant's two charges (as they may be bought for 8d.), and to note what he says of preaching in surplices. As to the deference duc to that Bishop's opinion, let them consider your remark at page 239 of The Church Magazine for October. 6 In answer to the " Presbyter," at page 361, let me say that "S. E. L." (see p. 227 of The Church Magazine for July) does not call the gown a rag of puritanism" in itself, but only when used for preaching; "the use of the gown in preaching to be an innovation of dissent, and the gown itself, when used for that purpose, to be a rag of puritanism."" At page 362 the same correspondent hints that the clergy receive the Bishop's permission to preach "while invested with the gown, and not in a surplice." I was lately present at an ordination, and that was at Christ Church, Oxford, last Trinity Sunday. All who were then ordained, both deacons and priests, were then invested with surplices, over which they wore the hoods belonging to their degrees. I am informed that this is usual in Oxford. In the diocese in which I reside, I am informed that formerly it was usual for persons to be ordained in surplices, but the custom was discontinued for this reason:-the candidates, instead of providing proper surplices, used to borrow them of the singing boys, and these surplices being small, caused a ludicrous appearance; so that a good custom was abandoned because the person ordained chose to be careless. When Bishops are consecrated they are invested with their full Episcopal vestments before consecration, and are consecrated while invested with them. Priests and Deacons then should be invested with their ecclesiastical costume (. e. surplices) at the time of ordination. If a Bishop preaches, he wears the same vestments as when he ordains, or administers the Sacraments. When a Priest then preaches he should wear the same vestment which he wears when administering the Sacraments, i. e. a surplice. I must, however, make one remark: in one college chapel at least, if not one or two more, in Oxford, to my knowledge the officiating minister daily (except on Sundays and holydays with their vigils) says the prayers with no other vestment on him than the gown belonging to his degree, and which he wears at other times. Thus one innovation leads to another. Now to "Quærens."-He admits that the 74th Canon enjoins the gown as "the Minister's usual apparel," and then asserts (but without proof) that Ministers used to preach in their usual apparel! He wishes merely the "spirit" of the Canon to be now observed in the usual apparel, and so do I; for the Bishops allow the deviation from its letter. But according to " Quærens's" "true theory," the Minister should now preach in his "usual apparel" (i. e. in no gown at all) as much as in former days. The thing is clear; if Ministers used to preach in their usual apparel, and that apparel has been gradually changing, the apparel used in preaching must have changed together with it. Let me once ask, with Bishop Mant, concerning a minister's dress, "Does not the order for his dress, during his ministrations in general, include his ministrations in the pulpit ?” The answer must be, "certainly," if preaching is a ministerial duty. Concerning the "bands," which "Quærens" asks about, at page 1026 of No. 63 of The Church Intelligencer, the following is quoted from The Englishman's Magazine :— "The bands are worn in remembrance of the two tablets of the law; and underneath the face, because of the text The priest's lips shall retain knowledge, and the people shall seek the law at his mouth." " To me this reason appears absurd; and as bands are nowhere commanded to be worn, and are perfectly useless, the sooner they are left off the better; in college chapel they are not worn, except by D.D's, Proctors, and Pro-proctors, who always wear them at other times. According to the P. S., "Quærens " allows that the sermon is only a pause in the Communion service; and when there is a communion, to save the changing, the surplice should be used in preaching. On this principle it should always be used, for the Rubric commands that the offertory and following prayer SHALL always be used whether there be a communion or no, and this of course must be performed in a surplice. I must say, again, that as the Church has adopted the use of the hood, in performing Divine Service, but has not adopted the gown in Divine Service, that the former is to be used, but the latter is not. Now to "W. J."-I cannot understand what he means by saying that the woman "is not definitely commanded" to repeat the Psalm in the Churching service. What can be plainer than this, "You shall therefore give hearty thanks to God, and say.' The words, "Then shall the Priest say, &c." are put in a parenthesis, to show that the Priest also is to repeat the Psalm, to put the words in her mouth, lest from the very definite Rubric before, the woman alone should repeat the Psalm. Concerning what "W. J." is pleased to call a "wholesale" way of administering the Communion, I may say that at least it illustrates St. Paul's words, "For we being many are one bread, and one body; for we are all partakers of that one bread,”—(1 Cor. x. 17.) Now to "H. T."-If he will consult Bishop Mant on the Common Prayer, he will see that the Deacon is there directed either to pass on to the Lord's Prayer, or if he uses any prayer, to use "that which may be said after any of the former," i. e. "O God, whose nature and property, &c." the same which "II. T." heard used. The absolution is not expressly commanded to be used. It is not "then shall be said, &c.," but the Rubric simply states that the following form of words is "the absolution, &c., to be pronounced by the priest alone;" i. e. only a priest is to pronounce it. In the Rubric, just after the Absolution, "H. T." will find that the people are to repeat the Lord's Prayer" wheresoever else it is used in Divine Service."-I remain, dear Sir, your's truly, C. H. D. P.S.-When I say that the Absolution is not commanded to be said, I merely mean that the word shall is not used, as it is in the Communion Service. I believe this to be the sense of the Rubric. "The following is the absolution or remission of sins. This can be, and is to be, pronounced only by a Priest; the people are to be silent, and remain kneeling." SURPLICE, GOWN, COMMUNION, CHURCHING, ABSOLUTION, AND LORD'S PRAYER. DEAR SIR,-I presume that neither "Septuagenarian Presbyter" nor Quærens intend to show that the surplice is any part of a priest's officiating garment. The gown has no connection with religion in the Universities-the surplice no other than with religion; neither is ordination in gowns correct (though not uncommon), or an "established custom." The gown is only then correctly termed a rag of Puritanism" when used in Divine service; in which case, as "C. H. D." observes, a priest may as well be "without any vestment at all." "Quærens's" origin of bands is correct; though I have read of their being typified into the two tables of stone." Like the "Georgian" wig, they were assumed by the Clergy when fashionable, and retained after the fashion had passed away. This theory will go far in accounting for the difference in the ordinary dress of the Clergy and laity. The Clergy, being not so given to change, keep up old fashions longer; or do not adopt others till well established. "C. H. D.'s" remarks about "reading the Gospel are judicious; and that is the usual method when only a deacon is at the south side. There is certainly no authority for a layman to read the lessons; even the universities can only plead "established custom," except the fact that most of them are preparing for orders. "Glory be to thee, Lord," is repeated, I believe, from a former Liturgy. When there are many hundred communicants" there should be weekly communions, or even more frequent. A priest is quite competent to administer the Eucharist to any one; though the Bishop, when present, would pronounce the absolution and the blessing. There seems to be no Rubric why other than the consecrator should not administer the bread as well as the cup. In receiving, the minister uses the form in the first person [?] I am not sure "C. H. D." is right, with regard to the portions of the Liturgy to be said or sung." "W. J." is informed that Wheatley and Mant agree that the woman should repeat after the minister at churchings; and on referring to "Communio Fidelium," by the Rev. Crossthwaite, he will see that it is manifestly wrong to repeat the benediction to more than one at a time. "When he delivereth the bread to any one he shall say." (Rubric). "H. T." was justly surprised" at hearing a substitute for the absolution; though my father tells me that the examining Chaplain (Watson's) when he was ordained, recommended the substitution of a collect, praying that, if we confess our sins, we may be forgiven I forget the exact one. The Lord's Prayer should be repeated "wherever used."-Truly yours, CLERK. P.S.-I have been asked by several, for the names of Romanists who have suffered death or severe persecution for religion from the Church of England; and shall be obliged to any one who will assist me through your pages. That we have used them harshly as well as they us, is unquestionable. [Why should the priest alter the words at all, when administering to himself? Why not consider that he as a priest administers to himself as an individual. The Church has not directed him to make any alteration. Why not say to himself, "Take and eat this," as well as " Bless the Lord, O my soul," &c.] THE GOWN. REV. SIR,-I am obliged to your correspondents "Quærens," and "C. H. D." for their instructive observations, in the October number, on my previous letter, and parti eularly to the former for directing my attention to the 74th Canon, which, though I had 14 read it, did not occur to my mind, when I wrote that letter. It is now clear that the gown has a canonical authority. "C. H. D." accuses me with not producing any authority for its use. I hope Quærens" has satisfied him. Your correspondent " A Septuagenarian Presbyter" has also kindly enlightened us on this dark subject, with respect to its origin, &c. The instance mentioned by "C. H. D." of laymen wearing the same costume as the preachers at the parish churches of Oxford, does not apply generally, and I therefore still maintain that "it is a grave and becoming vestment," and also, that it "distinguishes the Clergy from the congregation." I thank him for referring me to Bishop Mant's Charges, and as to the question which he puts in his Lordship's words, I think there can be no hesitation in making an affirmative reply, namely, that the minister's order for his dress during his ministrations in general, does include his ministrations in the pulpit; but yet (and this is in reply to "C. H. D.'s own question as to the fitness of preaching in the gown "even in the afternoon"), I have only to say, that, admitting there is sufficient authority for preaching in the gown at all, it is right to use it for that purpose at any time, whether morning, afternoon, or evening. I do not "consider the surplice itself important," as "C. H. D." would seem to insinuate, though there are ample reasons for its use. I fear, Sir, you will become tired if this subject of the gown is continued, therefore I would suggest that the discussion be closed, or at least suspended, to afford room for something else. FASTING AND ABSTINENCE. Will you allow me to call on some of your numerous correspondents for some remarks on the importance that is to be attached to the observance of the "Vigils, Fasts, and Days of Abstinence," according to the directions in our Book of Common Prayer? I believe they are but very partially (if at all observed) by Church people in general; as for instance," the forty days of Lent," and "all the Fridays in the year,' are never hardly noticed by them, and I confess that I am myself guilty in this respect. I think you will agree with the remark of one of your correspondents, "that these are not the days for setting an example of the slightest deviation from the Rubric," or any other directions in the Prayer Book.-I remain, Rev. Sir, yours very obediently, W. J. Manchester, Oct. 14, 1842. [We think with " W. J.," that the surplice and gown have been enough discussed, and the subject he proposes is a very good one. We hope the discussion will be, as to what the Church Catholic in England has recommended as a Church duty, reference being made to our Liturgy and the Homily on fasting.] DEVIATIONS FROM THE RUBRIC. REV. SIR,-It is a source of much regret to me when, through any circumstances, the officiating Clergyman omits a portion of our beautiful service enjoined by the Rubric. Unfortunately it is the custom of the Curates who officiate at the first morning services on Sundays, in a church in this town, which ought to be the last to give countenance to such a practice, to omit the prayer of St. Chrysostom and the Apostolic Benediction which follows it, and to proceed at once from the General Thanksgiving to the Communion Service without quitting the reading desk: this is the more to be regretted at a time like the present, when so many dissenters in the Church would gladly avail themselves of such a precedent. I pray, however, that we may see the day when the pernicious influence of the Genevan school shall pass away from our Church, and the integrity of her appointed services shall not be infringed. I should be glad to know, through the medium of The Church Magazine, whether the officiating Curate, in those churches which have two morning services each Sunday, is allowed to omit any of the prayers, and to read the Communion Service in the reading desk instead of at the Communion table. I shall feel thankful to any of your correspondents who will give me information in this matter. I remain, Rev. Sir, yours faithfully, A SIMPLE LAYMAN. Liverpool, 4th October, 1842. [There should be no deviation. The early service had better be only morning prayer; or morning prayer with Litany one day, and morning prayer with half Communion Service another, rather than omit. Probably there is no singing. Why not a pause for silent prayer for a few minutes, as probably ought to be the case after the absolution. Probably there is no singing, to have the service over before the rush of marriages. But omissions of a part of any whole service is clearly wrong, whatever apology may be made for it.] Steam-press of W. H. COX, 5, Great Queen Street, Lincoln's Inn Fields. |