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RESPECTFULLY ADDRESSED TO THE CLERGY
ON ALTERATIONS IN THE LITURGY
ATTEMPTS are making to get the Liturgy altered. My dear
Why do I say this? because, though most of you would wish
There are persons who wish the Marriage Service emended;
How few would be pleased by any given alterations; and how
But once begin altering, and there will be no reason or justice
tively immaterial alterations, I mean such as do not infringe
But this is not all. A taste for criticism grows upon the mind.
Now I think this unsettling of the mind a frightful thing;
But as regards ourselves, the Clergy, what will be the effect of
any security, if we once begin, that we shall ever end? Shall
But it may be said that "we must conciliate an outcry which
But consider what are the concessions which would conciliate
I need not go on to speak against doctrinal alterations, because most thinking men are sufficiently averse to them. But, I earnestly beg you to consider whether we must not come to them if we once begin. For by altering immaterials, we merely raise without gratifying the desire of correcting; we excite the crav- ing, but withhold the food. And it should be observed, that the changes called immaterial often contain in themselves the germ of some principle, of which they are thus the introduction:-- e.g. If we were to leave out the imprecatory Psalms, we certainly countenance the notion of the day, that love and love only is in the Gospel the character of ALMIGHTY GOD and the duty of regenerate man; whereas the Gospel, rightly understood, shows His Infinite Holiness and Justice as well as His Infinite Love; and it enjoins on men the duties of zeal towards Him, hatred of sin, and separation from sinners, as well as that of kindness and charity.
To the above observations it may be answered, that changes have formerly been made in the Services without leading to the issue I am predicting now; and therefore they may be safely made again. But, waving all other remarks in answer to this argument, is not this enough, viz. that there is peril? No one will deny that the rage of the day is for concession. Have we not already granted (political) points, without stopping the course of innovation? This is a fact. Now, is it worth while even to risk fearful changes merely to gain petty improvements, allowing those which are proposed to be such?
We know not what is to come upon us; but the writer for one will try so to acquit himself now, that if any irremediable calamity befalls the Church, he may not have to vex himself with the recollections of silence on his part and indifference, when he might have been up and alive. There was a time when he, as well as others, might feel the wish, or rather the temptation, of steering a middle course between parties; but if so, a more close attention to passing events has cured his infirmity. In a day like this there are but two sides, zeal and persecution, the Church and the world; and those who attempt to occupy the ground between them, at best will lose their labour, but probably will be drawn back to the latter. Be practical, I respectfully urge you; do not attempt impossibilities; sail not as if in pleasure boats upon a troubled sea. Not a word falls to the ground, in a time like this. Speculations about ecclesiastical improvements which might be innocent at other times, have a strength of mischief now. They are realised before he who utters them understands that he has committed himself.
Be prepared then for petitioning against any alterations in the Prayer Book which may be proposed. And, should you see that our Fathers the Bishops seem to countenance them, petition still. Petition them. They will thank you for such a proceeding. They do not wish these alterations; but how can they resist them without the support of their Clergy? They consent to them, (if they do,) partly from the notion that they are thus pleasing you. Undeceive them. They will be rejoiced to hear that you are as unwilling to receive them as they are. However, if after all there be persons determined to allow some alterations, then let them quickly make up their minds how far they will go. They think it easier to draw the line elsewhere, than as things now exist. Let them point out the limit of their concessions now; and let them keep to it then; and, (if they can do this,) I will say that, though they are not as wise as they might have been, they are at least firm, and have at last come right.
We hear many complaints about the Burial Service, as unsuitable for the use for which it was intended. It expresses a hope, that the person departed, over whom it is read, will be saved; and this is said to be dangerous when expressed about all who are called Christians, as leading the laity to low views of the spiritual attainments necessary for salvation; and distressing the Clergy who have to read it.
Now I do not deny, I frankly own, it is sometimes distressing to use the Service; but this it must ever be in the nature of things; wherever you draw the line. Do you pretend you can discriminate the wheat from the tares? of course not.
It is often distressing to use this Service, because it is often distressing to think of the dead at all; not that you are without hope, but because you have fear also. How many are there whom you know well enough to dare to give any judgment about? Is a Clergyman only to express a hope where he has grounds for having it? Are not the feelings of relatives to be considered? And may there not be a difference of judgments? I may hope more, another less. If each is to use the precise words which suit his own judgment, then we can have no words at all.
But it may be said, "every thing of a personal nature may be left out from the service." And do you really wish this? Is this the way in which your flock will wish their lost friends to be treated? a cold "edification," but no affectionate valediction to the departed? Why not pursue this course of (supposed) improvement, and advocate the omission of the Service altogether.
Are we to have no kind and religious thoughts over the good, lest we should include the bad?
But it will be said, that, at least we ought not to read the Service over the flagrantly wicked; over those who are a scandal to religion. but this is a very different position. I agree with it entirely. Of course we should not do so, and truly the Church never meant we should. She never wished we should profess our hope of the salvation of habitual drunkards and swearers, open sinners, blasphemers, and the like; not as daring to despair of their salvation, but thinking it unseemly to honour their memory. Though the Church is not endowed with a power of absolute judgment upon individuals, yet she is directed to decide according to external indications, in order to hold up the rules of GOD'S governance, and afford a type of it, and an assistance towards the realising it. As she denies to the scandalously wicked the LORD'S Supper, so does she deprive them of her other privileges.
The Church, I say, does not bid us read the Service over open sinners. Hear her own words introducing the Service. "The office ensuing is not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves." There is no room to doubt whom she meant to be excommunicated, open sinners. Those therefore who are pained at the general use of the Service, should rather strive to restore the practice of excommunication, than to alter the words used in the Service. Surely, if we do not this, we are clearly defrauding the religious, for the sake of keeping close to the wicked.
Here we see the common course of things in the world. We omit a duty. In consequence our services become inconsistent. Instead of retracing our steps we alter the Service. What is this but, as it were, to sin upon principle? While we keep to our principles, our sins are inconsistencies; at length, sensitive of the absurdity which inconsistency involves, we accommodate our professions to our practice. This is ever the way of the world; but it should not be the way of the church.
I will join heart and hand with any who will struggle for a restoration of that "godly discipline," the restoration of which our Church publicly professes she considers desirable; but GOD forbid any one should so depart from her spirit, as to mould her formularies to fit the case of deliberate sinners! And is not this what we are plainly doing, if we alter the Burial Service as proposed? we are recognising the right of men to receive Christian Burial, about whom we do not like to express a hope. Why should they have Christian burial at all?
It will be said that the restoration of the practice of Excommunication is impracticable; and that therefore the other alternative must be taken, as the only one open to us. Of course it is impossible, if no one attempts to restore it; but if all willed it, how would it be impossible; and if no one stirs because he thinks no one else will, he is arguing in a circle.
But, after all, what have we to do with probabilities and prospects in matters of plain duty? Were a man the only member of the Church who felt it a duty to return to the Ancient Discipline, yet a duty is a duty, though he be alone. It is one of the great sins of our times to look to consequences in matters of plain duty. Is not this such a case? If not, prove that it is not; but do not argue from consequences.
In the mean while I offer the following texts in evidence of the duty.
Matth. xviii. 15-17. Rom. xvi.17. 1 Cor. v. 7-13. 2 Thess. iii. 6,14,15. 2 Tim. iii.5. Tit. 10,11. 2 John 10,11.
Testimony of St. Clement, the associate of St. Paul, (Phil. iv.
The Apostles knew, through our LORD JESUS CHRIST,
that strife would arise
Testimony of St. Ignatius, the friend of St. Peter, to Episcopacy.
Your celebrated Presbytery, worthy of GOD, is closely knit to
There are those who profess to acknowledge a Bishop, but do every
He for whom I am bound is my witness that I have not learned this
With these and other such strong passages in the Apostolical
These Tracts are continued in Numbers, and sold at the price
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