Графични страници
PDF файл
ePub

find out his gifts,' and try to use them more widely, that such would say in their hearts sometimes, "We are they which ought to speak-who is lord over us ;" that some would languish to be 'pastors,' and see no obstacle that they could not overleap at once. I grant it, it might sometimes so occur: but the thoughtful serious man would rather act in his proper office under episcopal authority, than take what he saw was a step higher, with no authority except from his own mind and will.

1

But here women are not likely to be tempted; they have a line of life which is not subject to such allurements; and when their situation in society gives them leisure for the work, they are well employed in visiting and finding out the necessities of their poorer neighbours.

As to the effect of such a system in lessening the influence or lowering the position of the minister, I deem this quite an error. The parson in his parish is not like Joseph in Potipher's house, 'Whatsoever was done he was the doer of it,' a notion more injurious than this could hardly enter a man's mind; for the body of christians is fitly framed together, and in every church there is much zeal and piety which ought to be employed for the benefit of others. Nay, for want of this we have lost much of the church's strength and unity. I would not advocate any system on my own opinion of its expediency our chief rulers in the church have more wisdom and more right in directing the ordering of it, but while lay help, in the form of readers, catechists, sub-deacons, &c., is notorious in ancient church history, and the traces of it apparent in scripture, I would deprecate any clerical fear or jealousy on such a When some told Moses that certain in the camp prophesied, he expressed no displeasure at it, though solicited to forbid them. (Num. xi. 29.) We ought to

score.

have no alarm at every exercise of useful talents, because the possessors are not in holy orders. Without the bishop nothing can be done with authority; but the clergy at least ought to offer no impediment to a revival of what is good and primitive.

But to speak of the ordinary system of district visiting. I say it creates no office, but only organizes for the effective application of christian exertions; and the duty of such visitors is somewhat like this. To watch over the wants of the poor and to visit them, if they desire it (which they almost always do): to find out deep want and distress, in order that it may be relieved by the charity of the more wealthy. To inform the parson of cases of sickness, or any other cause requiring his especial attendance; to exhort that the children be sent to school, and to give good advice as circumstances shall require, and to read a few verses of scripture to such as cannot read; they should moreover meet at stated intervals, and communicate what they have done. I cannot answer objections to such a system, for I cannot see any.

Now in every populous town parish, such a plan of help is the best that can be resorted to, without episcopal authority, and its frequency in England, is a commendable thing: it must do good, though not always as extensively as could be wished: nor can I find in reason, or scripture, or the constitution of our church, anything that is repugnant to its adoption, till a more perfect system shall arise.

ON THE CALENDAR.

If you open the prayer book you find in the beginning IF of it many tables for finding Easter-day, and perhaps one might ask, why not fix it for a certain Sunday in every year? why not keep it as invariable as Christmas-day, which is always the 25th of December?

Now the reason is this: our Easter corresponds with the time of a Jewish festival, and this depends on the full moon, next to the vernal equinox: but the place of the moon depends on somewhat intricate astronomical calculations, and all the machinery of Golden Numbers, Sunday-letters, &c., is nothing more than the result of tables for computing the vernal full moon.

The Asiatic churches kept Easter on the same day on which the Jews celebrated the passover, viz. the 14th day of the month Nisan, this month began at the new moon, next the vernal equinox; this they did on whatever day of the week it fell, the western churches always kept Easter on the Sunday following the Jewish passover. This will sufficiently explain the tables in our prayer book, the real analysis of them belongs to astronomy.

The matter in itself is not very important, but it is very useful in shewing that in the primitive church, the bishop of Rome had no supremacy over the other bishops. For Polycarp, bishop of Smyrna, who kept Easter on one rule, would not yield to Anicetus, bishop of Rome, who regulated the church by the other; a clear proof that in that day, the bishop of Smyrna knew not the supremacy of the bishop of Rome.

It is absolutely incredible that if he had known it, he should have maintained so pertinaciously his own way in such a trifle; and as a straw thrown up, shews which way the wind blows, so this trifling incident, proves that the chair of St. John, was not subject to that of St. Peter.

The same difference is to be remarked of the ancient English church. When Augustine came over to us from Pope Gregory, he found the Britons keeping Easter after the Eastern fashion, and he had much trouble in bringing them over to the Western rule.

Indeed the supremacy of the Pope need not be debated upon, a litigated text about Saint Peter; it is

overthrown by facts, which shew that to the primitive church it was absolutely unheard of and unknown.

AUGUSTINE.

THE Saxons in the fifth century had driven Christianity into the corners of our island, Cornwall and Wales being two of its places of refuge. About the year 585 Gregory, bishop of Rome, happened to see some Saxon children in the market exposed for sale as slaves. A well known story records how he enquired whence they came, and was moved thereby to send over Augustine to convert the Saxons to Christianity. Augustine, after some difficulties and hesitations, came; with a number of priests, he landed in Kent, and sent to King Ethelbert an account of his arrival and design. Ethelbert received him at first but warily, in the end however he was converted and baptized. The missionary was zealous, but too often proud and overbearing. He caused the chief see to be removed from London to Canterbury, the place where Christianity was first received by the Saxons. He summoned the British clergy, and endeavoured to make them coincide in all things with the customs of Rome. The British bishops refused this; they told him that they knew nothing of the Pope, except as a bishop, nor could they at all see why he should rule them, though they saluted him with Christian love as a brother.

The time of keeping Easter was one change they would not consent to. It is said that Augustine wrought a miracle, which persuaded them to yield. This missionary died in England, and was buried at Canterbury. I shall sum up this sketch in the words of Fuller :

'And now we take our farewel of Augustine, of whom we give this character :-He found here a plain religion,

sures.

(simplicity is the badge of antiquity,) practised by the Britons, living some of them in the contempt, and many more in the ignorance, of worldly vanities, in a barren country: and, surely, piety is most healthful in those places where it can least surfeit of earthly pleaHe brought in a religion spun with a coarser thread, though guarded with a finer trimming, made luscious to the senses with pleasing ceremonies; so that many, who could not judge of the goodness, were courted with the gaudiness thereof. Indeed, the Papists brag, that he was "the apostle of the English:"-but not one in the style of St. Paul, "Neither from men, nor by man, but by Jesus Christ," Gal. i. 1.-being only a derivative apostle, sent by the second-hand; in which sense also he was not our sole apostle; though he first put in his sickle, others reaped down more of the English harvest, propagating the Gospel farther, as shall appear hereafter. But, because the beginnings of things are of greatest consequence, we commend his pains, condemn his pride, allow his life, approve his learning, admire his miracles, admit the foundation of his doctrine JESUS CHRIST; but refuse "the hay and stubble" he built thereupon. We are indebted to God's goodness in moving Gregory, Gregory's carefulness in sending Augustine, Augustine's forwardness in preaching here; but, above all, let us bless God's exceeding great favour, that that doctrine which Augustine planted here but impure, and his successors made worse with watering, is since, by the happy Reformation, cleared and refined to the purity of the Scriptures.'

EUSEBIUS.

EUSEBIUS was bishop of Cæsarea, about the year 313. He wrote an Ecclesiastical History, which has come down to us, and from which we offer the reader the following extracts :

« ПредишнаНапред »