The general obligation of every Christian, to submit to the ordinances of man, and to be subject to the powers that be (Rom. xiii. 4), will incline him, in the first instance, as a quiet subject, towards the established or legal church in any country. Yet since "true," when designating a church, is a more important epithet, and a higher character, thần "legal" a personal, not a rebellious or subversive separation from a church which is not true," supersedes the duty of adhering to it as "legal." Disregard of what is established, however, being in itself an evil, such a separation ought never to take place rashly. A man ought previously to possess the fullest assurance, that his -mind is wholly free from any undue influence, whether of pride, passion, levity, itching ears, or other sinister motive. Thus commencing, it will be his next precaution to examine the merits of the church, of which he contemplates the desertion; and to compare them with the principles of the congregation he proposes to join; having recourse to all accessible means of forming a just conclusion; deep thought, patient investigation, the best books, and the counsel of sagacious, unbiassed friends. Let him, then, obey the decision

submit to human ordinances (1 Peter, ii. 13), and persecuted in one city, to flee to another (Matt. x. 23). The same rule ought manifestly to operate, with regard to sects of all descriptions in England, and to Roman Catholics in our sister island.

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of reason and conscience; and if he errs, although we may not for the present feel authorized to include him within the fold of Christ's visible church, we cannot, in charity, believe that he errs unpardonably. But, alas! in departing from an established, a legal church, how very few are competent to institute such an inquiry! how few will take the trouble to institute it! This amounts to a most serious consideration, when, according to strong probability, the church hastily abandoned, is not only a legal, but a true church : for, in that case, not only are the laws of the land infringed, the ordinances of man violated, and the duties of subjects slighted, but the sin of schism is moreover committed; and all that danger incurred, which follows an inconsiderate and needless disturbance of the general holding of the faith, in the unity of the spirit and in the bond of peace.

VIII. On the Church of England, as modelled on the primitive Church: and as both legal and

true.

The Church of England is the church of Christ, established in England by the laws. It is thus both a legal and a true church: legal, as established; and true, because it boasts the pure preaching of the word, and right administration of the sacraments, by persons duly ordained. The Church of England is formed after the model of the primitive church. In DOCTRINE, besides

the general features of Christianity, it professes to believe in a Trinity in unity, in the original corruption of man, in his personal disobedience and unworthiness; in redemption by Christ, in salvation through grace, in justification by faith, in faith as a principle of holiness; and in regeneration by the Spirit of God. All these points of doctrine are incorporated in its articles, homilies, and liturgy *.-In worship, it discards whatever is superfluous, and retains whatever is essential. It rightly administers the two sacraments. Its prayers are conducted by a liturgy: and. Dr. Bennet has proved, in his History of set Forms, 1708, that the Jews, our Saviour, his Apostles, and the primitive Christians, never joined in any, except pre-composed prayers. But forms are not less expedient than lawful. Is it not highly proper that the several supplicants should agree with respect to the object of their petitions? Matt. 18, 19.-But how can they do so, without previous concert? Forms are expedient as the most prudent method of avoiding whatever is rash, indecent, or irreverent. And, in fact, the Lutheran and Bohemian churches, the churches of Denmark, Sweden, Geneva, Holland, France, America, England, Ireland, and the Scotch episcopal

* See Grant's Sermon on the Reasonableness of the Established Church-Beveridge's Sermons, vol. į. p. 139-Why are you a Churchman ?-Daubeny's Guide-Woodward's Pretence for Separation.

church, have all their several liturgies: so likewise have many dissenting congregations in England, as the Moravians, Swedenburgians, and Whitfield Methodists: and so would the ministers of the Kirk of Scotland (it is believed), were it not for the prejudices of the people *.

In the present situation of the world, then, forms possess the advantage over extemporaneous prayer. They are equally dictated by the Spirit; for why should he not influence the composer in his study, as well as the offerer of unpremeditated petitions? The case becomes stronger when we recollect that the composers of the liturgy of England, were not one but many; and that these were the wisest and most virtuous persons in the nation (most of them afterwards martyrs); each of whom might temper and correct the error of the others. A liturgy informs us, before we repair to the house of worship, what prayers are to

* See Christian Observer, 1809.

The inspired Apostles and early disciples, had, it is true, Jess occasion than we have for forms (although in the Lord's prayer they had one which was perfect, and which was given as a model for their future devotions), since prayer may readily be supposed to have been dictated to them, by a more enlarged measure of the Divine Spirit. But when Christianity had settled itself, this extraordinary assistance which had been imparted to strengthen it against the first opposition it encountered, being no longer necessary, was withdrawn: and Christians are now supported only with those common influences, which prompt, aid, and strengthen their own exertions and co-operations.

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be offered in our name: we thus enjoy a previous opportunity of studying them; and of either approving of their excellence, or, if we dislike them, of withdrawing from the place where they are offered.While the minister is reading, our attention is not divided; we have nothing to distract us from our devotion. How differently situated is a congregation listening to extemporaneous prayer; wherein he who is their organ and mouth may shock his fellow-worshippers, while they are lifted on the wing of adoration, by vulgar expressions; or by ignorant, unlawful, trifling supplications: and while communing with the Great Hearer of prayer in their name, make them advance opinions different from those they hold; as well as prefer petitions foreign to their wishes or principles.- "In meetings," says Bennet," the people are no otherwise employed in time of prayer than in the sermon; that is, to stand or sit at their ease, and hear. On the other hand, the members of the church pray in humble posture: with one heart and voice, presenting, on their knees, their petitions to God, with as much fervour and devotion as their minister."

Whatever beauty and propriety the original composers of a liturgy have given it, continue with it on all occasions. All who join in it are sure that neither incapacity, nor indolence, nor lukewarmness, nor occasional elevation or depression of spirits; neither political bias, nor malig