Reasons for attachment and conformity to the church of England

Front matter

I LIBRARY OF CONGRESS.}

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I UNITED STATES OP AMERICA, f

Preface

action through the whole course of human existence.'' Adverting to the change which takes place in the opinions and connexions of seme persons, this respectable writer remarks : " Of all such occasions it is highly desirable that our judgment should be regulated by the suggestions of liberality and candour, and that we should not blame merely because an individual has quitted the party to which we might have attached ourselves ; recollecting that the party he joins may be fully as much inclined to commend as we are to blame ; and that if either the censure or the commendation be directed to the mere change, without having endeavoured to ascertain, and free from prejudice to appreciate, the real motives which effected it, they who indulge in such hastily formed sentences of commendation or acquittal, may be more culpable than the persons whose conduct they undertake to judge.

" It ought also to be recollected, that though the decisive step which marks the ultimate issue in a change of sentiments, may by its suddenness excite surprise and enkindle doubts among those who know nothing of the mental or conscientious process which has really been going on ; it may notwithstanding have been conducted with the utmost circumspection, the successive steps may have been taken with the most laudable deliberation, often, too, accompanied by very painful struggles at the disruption of old associations, which prejudice, affection, and time, may have alike contributed to strengthen. i Each mind/ says one of our most profound moral writers, ' possesses in its interior mansions, a solemn retired apartment peculiarly its own, into which none but himself and the divinity can enter. In this retired place the passions mingle and fluctuate in unknown agitations. When the man comes forth from his retirement, to render palpable to the world the result of his converse with himself, and it may be with his God, must we of necessity censure, because the course of his proceedings is different from what it formerly w as ?''

If in the following statement of his convictions and feelings respecting the Established Church, the Author

PREFACE.

V has permitted any expression to escape him, which may be considered as indicating an hostile feeling towards dissenters, he takes this opportunity of disavowing any such intention or feeling. His remarks apply not to individuals, but to dissent as a system, which he has long felt to be practically defective, and as tending to contravene the Redeemer's prayer for the unity of his church. (John xvii. 20, 21.)

f. The Author expects to be told that he has overlooked what is so loudly condemned as abuses and defects in the Church of England. In reply to this, he observes, that there is no section of the visible church of God in which defects and abuses are not to be found ; that those charged against the Church of England are not inherent in her, but accidental to her ; that as she is pure in doctrine and primitive in government, those defects which do not prevent her enjoying the abundant blessing of her God, which at present she so largely experiences, furnish no just reasons for separation from her communion, With such convictions the Author ventures to deprecate the well-meant, though mistaken zeal of some of her clergy, who in their pious anxiety for reformation, by publishing to the world what they consider her abuses, have furnished weapons for a more powerful attack on the church ; and thereby given cause for the church to complain, " These are the wounds with which I was wounded in the house of my friends ! "

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TO THE SECOND EDITION,

In sending forth the Second Edition of this work, the Author desires, with devout gratitude to God, to acknowledge the distinguished acceptance, and the great success, with which it has heen favoured, In stating his firm and honest convictions of the excellence of the Church of England, he cherished the hope that he might be the honoured instrument of conciliating towards her the regards of those to whom Christian unity is precious, and who mourn over those divisions which are the reproach of the church of Christ. It has been his privilege to realize success in this way, far beyond his most sanguine expectations, as letters, not only from ministers of the established church, but also from dissenting ministers, from various parts of the kingdom, have assured him. Several of the latter have acknowledged to the Author, that the perusal of the work has convinced them that their former objections against the established church are untenable. This fact is mentioned, not boastingly, but from a conviction, that it supplies no trifling argument in favour of the scriptural character and excellence of the Church of England; and especially so, at a time when that Church is held up by some leading dissenters to the hatred and opposition of the

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nation, as anti-christian in character, the subversion of which is necessary to the triumph of truth and godliness in the land.

It is singular, that at the time when the novel discovery has been made, of the anti- christian character and influence of the established church, there should be many dissenting ministers of long approved piety, talents, and usefulness, who are desirous of conformity to her communiou, and of admission to her ministry ! The Author could mention names, but it would not be safe to the individuals to whom he alludes to do so, as in all probability it would subject them to the hostility of those who would consider a desire to conform to the Church of England as an unpardonable sin.

It is an inconsistency, to use the mildest term, which can only be accounted for by a knowledge of the inconsistency of human nature ; that they who propose it as a fundamental principle of their system, that every individual has the right of judging for himself, and of following the dictates of his own conscience in religious matters, should be the most prominent in impugning the exercise of that right in others. A minister of the establishment, as now and then happens, may join the ranks of dissenters ; his secession from the church is proclaimed as the triumph of -principle and of conscience ! But let a dissenting minister conform to the establishment; — his previous and acknowledged character of piety and usefulness will avail him nothing with the party he has quitted — however beloved by them before, he is instantly denounced as wanting in mental and moral qualifications ! Such conduct is iu consistent with the fundamental principle of dissent — it betrays the absence of Christian charity — it is the effervescence of spleen and intolerance.

The loud and bitter outcry against the Church of England on the score of tests and subscriptions to which her clergy, and members of her universities, are required to submit, comes with a very ill grace from those who demand of their own ministers, as necessary to the full enjoyment of the privileges of their body, submission to

PREFACE, ix tests which they have enjoined. A melancholy proof of this has recently been exhibited in a vote of the Congregational Board. By this vote, certain dissenting ministers are excluded from membership, and from the privileges of that body ; for the crime, not of immorality of conduct — that could not be alledged ; not for holding false doctrine — that could not have been the objection; for Socinians who deny the Godhead of the Saviour, are recognized by these members of the Congregational Board, in the Redcross- street Union, as brethren ! — Will the reader believe it, that the great offence of these pious ministers, which subjected them to the excommunicating edict of the Congregational Board, is, that in

THEIR CHAPELS THEY USE THE LITURGY OF THE CHURCH OF ENGLAND !

"We think," says the Editor of the Record, " this decision of the Congregational Board ought to be promulgated to the world, in order that the public may know what is the measure of liberality, toleration, and charity, to be expected from those who are most clamorous for the redress of their alledged grievances, and the most clamorous advocates of liberality, toleration, and charity. Here is a body of professedly Christian ministers, who deem it lawful and even necessary, to fraternize with Socinian teachers in their meetings in Redcross- street ; who consider it no dereliction of duty to recognize such heretics as Christian ministers, and to unite with them for the advance of their sectarian designs. And yet this same body, so liberal, so charitable, so tolerant towards the enemies of their Lord, spurn from them, as if they dreaded some moral contamination, those of their own brethren, who are guilty of no other offence, than the use of the beautiful and scriptural form of the Established Church ! We think that the decision should be made known in Parliament, that members may understand the feelings and principles of those who are now seeking admission to the universities. For the grievance inflicted by this excommunicating edict, is of greater importance than might be supposed, The great argument for the Redcross-

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street union is based on the political advantages derived from the fact, that the three denominations are the only dissenters recognized by his Majesty, and as such, allowed to approach the throne. — In common with other dissenters, the congregationalists complain of their exclusion from the universities on account of their refusing to subscribe the Thirty-nine Articles. But they themselves exclude their own brethren from all participations in their rights and privileges for a very minor difference, fyc."

It is singular, that while Dissenters acknowledge, that there never was a time in which the Church enjoyed so largely the blessing of God, possessed so many pious and efficient ministers, or exerted a more holy influence on society at large, they should hold up the religious establishment of this country as a great national evil, and an obstacle to the progress of truth and godliness ! There is a want of Christian and candid feeling in the way in which they endeavour to evade the force of the argument, which the delightful fact mentioned, supplies in favour of the established church. " It will perhaps be replied," says Mr. James, " that if systems are to be tried by their practical effect as regards religion, is not the present increase of piety in the established church an evidence of its being approved of God, and adapted to promote the religion of the country ? It is undoubtedly a proof that God has raised up a great number of holy and faithful men in that communion, for some great purpose of mercy towards the nation which they are blessing with their labours, and towards the church which they may be the means of reforming by their intelligent piety ; but it would not be so easy to prove that this state of things is the result of the alliance between church and state: it is a distinguished blessing, not arising out of the system, but superinduced in mercy upon it."

How lamentable is the influence of prejudice ! It is confessed that God is remarkably blessing the Church of England, and rendering her a great blessing to the nation ; and yet it is queried, whether all this is evidence of its being approved by God, and adapted to promote the religion of the country ! What then, according to

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XI this mode of arguing, can be regarded by any church as evidence of divine approbation? Is it in accordance with the divine procedure, or the divine holiness, thus remarkably to smile upon a system, which its opponents represent as positively sinful, and an obstacle to the progress of truth and godliness in the land?

Fearful indeed, then, is the responsibility of that individual who would excite and nurture in the minds of any, prejudice and hostility against a church which God sanctions so eminently by his blessing. There are, whom the delightful fact referred to, is attracting toward the church ; they say, " We will go with you, for we perceive that God is with you." "No," says Mr. James, 66 attend regularly upon the preaching of ministers of your own denomination. Suffer not the truly delightful increase of spiritual religion in the Church of England to diminish your conviction of the importance of your principles. We may embrace, and ought to embrace, all opportunities to mingle with pious church people in the operations of benevolence, and the intercourse of society: the more we do this the better, as it tends to soften the asperity of discordant sentiment, and to maintain the communion of saints, in the parlour (!) and the committee room ( ! ) &c" " Oh ! tell it not in Gath, publish it not in the streets of Askelon, lest the Philistines rejoice, lest the uncircumcised triumph that a minister of that Saviour who prayed that all his people might be " one" should thus labour to narrow the communion of saints, and only sanction, in this instance, the enjoyment of it to a few who have access to the parlour and the committee -room !

In the present edition the Author has treated on some points which were omitted in the former. He has introduced additional extracts from dissenting publications as illustrating the influence of dissent. He has done this not with hostile feelings towards those who are identified with the system, but from a supreme regard to the cause of truth and unity. In the course he has felt it his duty to pursue, he expects to be branded by

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some as a bigot and an enemy. To both of these charges he pleads " not guilty." With his firm and conscientious conviction of the excellence of the Church of England, he hopes ever to cherish Christian affection towards " all those who love our Lord Jesus Christ, in sincerity and in truth."

CHAPTER V. The Evils of Separation, an Argument for Christian Union 164

Appendix 191

REASONS,

PART I.

REASONS FOR ATTACHMENT AND CONFORMITY TO THE CHURCH OF ENGLAND.

CHAPTER L

The expediency, lawfulness, and advantages of a National Religious Establishment,

In an "Address to the Protestant Dissenters of England and Wales, by the Committee of the Deputies from the several congregations of Protestant Dissenters of the three denominations, &c. in pursuance of the resolution of the general meetings held llth July, 1828/' the merits of the question now to be considered are thus stated :— " The churchman considers an establishment important, if not necessary to the maintenance of religion, and the dissenter regards such an institution as inconsistent with the spirit of Christianity, and detrimental to its interests."* Since that time a more

* " While the churchman considers an establishment important, if not necessary to the maintenance of re- B unequivocal expression of the views and feelings of Dissenters in reference to the Church of England, has been given. The Rev. Mr. Binney, in an appendix to his address delivered on laying the first stone of his new meeting-house, says, " It is with me, I confess, a matter of deep,- serious, religious conviction that the established Church is a great national evil ; that it is an obstacle to the progress of truth and godliness in the land; that it destroys more soids than it saves; and that therefore its end is most devoutly to be wished by every lover of God and man !" The writer of a tract published by the Society for promoting Ecclesiastical Knowledge, thus expresses the opinion of Dissenters : — " It is their opinion, that all ecclesiastical establishments are anti-christian in principle, and, on the whole, anti-evangelical in their results; irrespective of majorities in their favour or opposed to their existence. They conscientiously believe, that civil magistrates have no more right to establish and enforce Christianity by human laws, than to make Judaism, Popery, or the dogmas of Mahomet, the creed of the country, and that a continuance of the hierarchy involves our rulers in the guilt of usurping the prerogatives , and nullifying the plans of Jehovah. They think themselves, though even considered to be a mino-

ligion, and the dissenter regards such an institution as inconsistent with the spirit of Christianity and detrimental to its interests, there must, between parties holding such contrary opinions, be, not (we may now hope) a hostile, or even on the whole an unfriendly, but an avowed and continued opposition," Address.

rity, absolutely bound, by their allegiance to Christ and concern for the purity of his cause, to employ their talents, influence and constitutional powers, not merely for the removal of grievances pressing peculiarly on their own respective communion, but also for annihilating all secular domination in the affairs of the Gospel. To profess and attempt less than this, would be an impeachment of (heir religious fealty, a compromise of their principles, and a dereliction of long acknowledged obligations.*

* No. 51. Library of Ecclesiastical Knowledge, p. 275, 276. It would be easy to multiply extracts of a similar character from tracts and pamphlets lately published by Dissenters. Those issued by the Society of Ecclesiastical Knowledge, are avowedly designed to rouse the indignation of their readers against the church establishment of this country, — it would not be easy to name a series of publications which betrays more of what is anti- christian in spirit, or of intolerance towards Christians who differ from them. It is marvellously inconsistent in Dissenters who claim the right of choosing and adopting that form of church polity for themselves, which they consider most agreeable with the word of God, to deny that right to others, and to calumniate their Christian brethren who differ from them ; and to make common cause with the enemies of religion and protestantism, to seek the downfall of a church, which the writer most firmly believes, is u built upon the foundation of the prophets and apostles, Jesus Christ himself being the chief corner stone." If any thing be necessary to add to the feeling of astonishment and regret which such intolerance and inconsistency excites, it is the time selected for this manifestation of hostility against the established church. Mr. James, in his address to his people on the principles of dissent says, " Not that I mean to say, the churches which have been

Considered in this light, the question at issue assumes a character of immense importance. If on the one hand the churchman regards a national religious establishment " important, if not necessary to the maintenance of religion," then it is entitled to his sincere attachment and most zealous support. If, on the other hand, by the Dissenter, as is now unequivocally avowed, such an institution is considered to be inconsistent with the spirit of Christianity — an obstacle to the progress of truth and godliness in the land, and destructive to souls — then have we a reason for his separation from, and hostility to, the Church of England.

allied to the state, have never done any good. Our own, (the Church of England,) for instance, has done an immense service to the cause of religion, both by its vast theological literature, and by its evangelical ministers : and never was it more useful in the latter respect than it is at this moment. You who dwell in this town (Birmingham) have only to look to the multitudes who crowd our churches, and to mention the justly venerated names of their ministers, to be convinced that the Church is dispensing benefits which will make myriads through eternity, both happy and grateful!" What Mr. J. says of the usefulness of the church in Birmingham, will apply to other places. And yet this is the time, when God is so greatly blessing the church and making her a blessing to the nation — that Dissenters, at least an influential portion of that body, claiming to be the most orthodox and most zealous for God's glory, avow their intention of seeking to overthrow the Church as an establishment, and proclaim her " a great national evil — an obstacle to the progress of truth and godliness in the land," and as that which " destroys more souls than it saves ! ! !"

The writer offers to the consideration of the candid inquirer the following reasons, which have satisfied his own mind, as to the expediency, lawfulness, and advantage of the religious establishment of this country.

An able writer on political economy, argues against religious establishments, on the ground, that the article of religious instruction should be left to the pure operation of demand and supply, like any article of ordinary merchandize. The fallacy of this position is thus ably exposed by Dr. Chalmers : — " He seems to have overlooked one most material circumstance of distinction. The native and untaught propensities of the human constitution will always, of themselves, secure a demand for the commodities of trade, sufficiently effective to bring forward a supply equal to the real needs of the population and to their power of purchasing. But the appetite for religious instruction is neither so strong, nor so universal, as to secure such an effective demand for it. Had the people been left in this matter to themselves, there would, in point of fact, have been large tracts of country without a place of worship and without a minister. The legislature have met the population half way, by providing them with a church and a religious teacher, in every little district of the land ; and by this arrangement have increased, to a very great degree, the quantity of attendance, and the quantity of actual ministration. In point of fact, a much greater number of people do come to church, and do come within the application of Christian influence,, when the church and the preacher are prod 2 vicled for them, than if they had been left to build a meeting-house, and to maintain a preacher them* selves. There is a far surer and more abundant supply of this wholesome influence dealt out among the population, under the former arrangement, than under the latter one : and it is this excess of moral religious good, which forms the only argument for a national establishment, that I shall now insist upon,"

The argument so forcibly stated in this extract, appears to decide the necessity and expediency of a religious establishment.

The argument derives additional force from the acknowledged necessity and importance of religious principle to the prosperity and stability of a state. Even Plutarch, the Pagan, says, " a city seems to me more capable of being built without a foundation, than a polity is capable of receiving a system, or having received one, of preserving it, if sentiments of religion be entirely removed." 'AXXa ttoKIq av fioi Sokel edatyovg yupiQ, fj 7ro\tTEia tt)q TTEpt 6eu)v do^rj^ avaipr)daiarr)g wavra Tract, crvartolglv Xafieiv, i] Ad/3?/cra T7]prj(rai. Higher authority than Plutarch affirms, u Righteousness exalteth a nation, but sin is a reproach to any people." Our own age furnishes us with the solitary instance, in which the awful experiment has been made of attempting to govern a mighty empire, without an external and authorised form of religion. The experiment was made by revolutionary France. Atheism and infidelity, enjoying a temporary triumph, trampled beneath their feet the altar and the throne. The fearful consequences need not here be told — history records them, as a i earful warning to the world, that no nation, however refined or powerful, can exist without the recognition, and pervading influence of religion . It may be truly affirmed, that Christianity is " the strongest and sweetest cement of society."

This being admitted, it would appear that a legislative establishment of religion, with the view of securing religious instruction to the population of the country, is neither " inconsistent with the spirit of Christianity/' nor "detrimental to its interests," but it is in reality in accordance with its spirit, and adapted to promote its interests.

If there be, as the writer believes there is, any force of truth in the above conclusions, it becomes the imperative duty of the supreme magistrate, of the legislature of a nation, to make such a provision as that contended for, by a legislative establishment of religion. The very same reasons which would render it the duty of the head of a family to establish a certain order of religious instruction in his family, render it equally expedient and imperative in the governors of a state to establish religion in the state over which they preside, and the true interests of which they thus more effectually advance. It is not a little singular that Dr. Owen, the opponent of episcopacy, and champion of independency viewed the matter in the same light. In a sermon, " On the power of the civil magistrate about the things of the worship of God," he thus addressed the Long Parliament — " If," says he, "it once comes to this, that you shall say you have nothing to do with religion as rulers of the nation, God will quickly manifest that he hath nothing to do with you as rulers of the nation. Certainly it is incumbent on you to take care, that the faith which was once delivered to the saints, in all the necessary concernments of it, may be protected, preserved, propagated, to and amongst the people over whom God hath set you. If a father, as a father, is bound to do what answers this in his own family unto his children — a master, as a master to his servants: if you will justify yourselves as fathers or rulers of your country, you will find in your account this to be incumbent on you."

The necessity and expediency of a national establishment of religion such as we possess in this country, will further appear by an appeal to facts. Assuming that the calculation is correct, which states the number of parishes in England at ten thousand, what would at this time have been the moral condition, of a very large proportion of these parochial districts, without that provision for religious instruction secured to them by the established Church ? It is not too much to affirm that moral darkness would have covered the land, and gross ignorance the people. By a statement published in a dissenting periodical, the number of places of religious worship in England are : — of Episcopal churches and chapels, nine thousand nine hundred and eighty three ; of dissenting congregations of every Protestant denomination, six thousand four hundred and twenty-two. * According to this

* The particulars of this statement are given at the end of this Chapter, and were made in 1829 ; since which there has been a vast increase in the number of churches and chapels belonging to the established Church.

statement, there appears to be an excess of congregations of the Established Church, above those of dissenters of all denominations, amounting to three thousand five hundred and sixty-one. In the above calculation, there are no returns of episcopal places of worship from the dioceses of Bristol and Rochester , which would have made the numerical superiority of congregations of the Established Church much greater.

In the statement of the number of dissenting congregations, it will be found that they exist in greater numbers in mining and manufacturing districts ; where the population is more scattered, dissenting congregations are not so numerous. That dissenting congregations should be so numerous in the more populous towns and districts, is in a great measure to be attributed to the want of church accommodation, the increase of which has not kept pace with the increase of population, or extended with the population, in the districts referred to. The activity and zeal of dissenters have, in such cases, successfully multiplied congregations — this has especially been the case with the Wesleyan Methodists. In the returns of dissenting places of worship, it will be found by a reference to Cornwall, Yorkshire, and other parts of the kingdom, many small and unimportant places have been returned as regular and established congregations, while they are in fact small places in connexion with established congregations, without settled pastors, and merely supplied, occasionally, by lay and itinerant preachers. The various, and varying opinions which separate some classes of

Dissenters from others ; and the frequent divisions which take place in their societies, leading to the erection of new and rival places of worship, must not be lost sight of in this calculation. The multiplication of places of worship from such causes, is rather a proof of the weakness, than of the strength of dissent. It is also necessary to remark, in this list of dissenting places of worship, are included the numerous Arian and Socinian congregations, by whom all that is fundamental and essential in Christianity is denied and rejected. When these facts are considered, the numerical superiority of episcopal places of worship must be greater than at first appears from the statement which has been made. If the above calculation, which coming from the source which has been stated, cannot be questioned, presents us with the true results of dissenting zeal and benevolence, up to the present day, how extensive and awful had teen the dearth of religious instruction and influence in this county, but for the Established Church ! This appeal to the facts of the case, is not now made to vindicate the advantages of the Established Church, so much as it is to vindicate its necessity and expediency. It is much to be feared that those who exclaim most loudly against an Established Church overlook this view of the subject, which demands their serious and candid attention.