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the prayers must be abandoned ? of our stations, than when each has Would not, at least, an outward re- been kneeling down with the other, formation be produced? Would he imploring grace for that very end ; not find some way to restrain those when the duties of each have been violences of passion, or those ex. set before him, and the failures of cesses of other kinds, which may each have been deeply confessed and now be so ready to burst forth? lamented ? Would he not say to himself, Does Such are some of the benefits this become one who has been which a due discharge of family dekneeling down, and is soon to kneel votion may tend to produce. But down again, with his domestics and yet much depends on the manner his children, to adore God with in which the service is performed. them, and to pray with them against To that point I will now direct your every thing which would displease attention. God, and render him unfit for the 1. The first thing necessary is, heavenly world! I will not say that it be not made a mere matter that this would cure whatever was of form, but a rational, lively, and wrong; but it would surely be a spiritual service.- If domestics and great check to sin; it would give children are merely required to hear great additional force to conscience; a chapter read, and to kneel down and would produce a watchfulness while prayer is addressed to God, which might prove highly beneficial. there is danger lest the practice be
Let us consider, lastly, the in- come a mere lifeless ceremony. To fluence which the practice of family prevent this, all the members of the devotion may have on the peace, family should be taught the use and harmony, and welfare of the whole benefit of prayer, and made to see family collectively.-I know nothing that it is calculated for their good. more likely to secure the general A short and familiar address on the harmony of a family, than that they subject, made in an impressive manshould all kneel daily together be- ner, might also tend to excite an infore the same throne of grace, con- terest and engage their affections in fess their sins in the presence of the exercise. Were a master someeach other, lament in common the times to remind them, for instance, evil of discord and contention, and of the danger of a merely formal rise from their knees with holy de- worship; were he to explain to them sires and mutual blessings on their the privilege and the benefit of worlips. Will not this form a bond of shipping God aright; were he to union, which those do not possess contrast the glory of heaven with who never meet around the saine the vanity and misery of this world; throne of mercy? If, after this, such addresses would tend to awaken they should indulge bitterness or their attention and kindle their deresentment, they will at least be votion. self-condemned. And what can 2. Family worship should also be contribute so much to the genuine made interesting and pleasant to all happiness of a family, as to enter- who engage in it.-We are always tain a bumble hope that they are interested in what we perceive to living together as fellow-christians, concern us; and if religion be and that they enjoy the blessing of brought home in a familiar manner God? Peace of conscience is the to our feelings, and to our every grand source of happiness. Let the day's business and habits, it will mind be calmed by piety and not fail to become interesting. The prayer, and we shall feel disposed Bible, therefore, should be read with to be content with our lot, and such a plain and short comment, cheerfully to enjoy the mercies of that it may be understood; and this God. What can also better pro- comment should be practical, that mote the due discharge of the duties is, enter fully into the ordinary Oce currences of life, and convey instruc- it not reasonable to serve God; and tion which may be capable of being is it not likely to be beneficial? brought into use many times in the Let them consider, that it is the want day. The prayers also ought to be of religion which causes so many such as will interest them, and as families to be disunited and misera will serve, if possible, to express their able; husbands complaining of own feelings. They often feel the wives, and wives of husbands; masvanity of life, and are burdened ters complaining of servants, and with its cares and disappointments : servants of masters. Where there let the prayer be adapted to such is a general want of principle, we a state of mind. In like manner, cannot look for domestic peace and let the devotions be suited to the union, or a fairhlul discharge of state of a family. Private devotions duty. And those expect too much, are adapted to private, and public who expect principle without relidevotions to common or public gion. Religion was intended by wants : family devotions should God for the peace and welfare of have respect to family wants; should families, as well as of individuals; comprise prayers for family concord, and if masters would secure these and for grace to enable each one to blessings, they must promote reliact well in his particular station : gion in their families by every reaand if any one is sick, or in distress, sovable method. Let them remempetitions suited to that stare should ber, that they will have an account be introduced, and are well fitted to give to God of the souls committo interest the mind
ted to their care. May he enable Tedious and critical expositions them to render this account in such of Scripture, and long prayers, are a manner, that they may stand acnot suited to a family composed of quitted before him in that day! persons of different ages and cha. Now to God the Father, &c. racters. In some, the attention is soon fatigued; and when that is the case, no good can be expected.
For the Christian Obserder. The head of a family should be ON MR. SIMEON'S DEFENCE OF CERTAIN considered as the father of it; and his prayers should be suited to that An attempt to remove the difficulties characier: they should breathe an which conscientious persons, and para air of tenderness and kindness. All ticularly young academics preparing who kneel down with him, should for holy orders, find in understanding feel that he has their good at heart. or approving some expressions in our This feeling will be much promoted Liturgy, is laudable, and, if successby kind addresses in private. Above ful, a most acceptable service to the all, he must be careful to set them church. This attempt has been made an example of the good effect of by Mr. Simeon, in the sermons prayer on his own heart and life. which he delivered from the Univer. Ils value must be seen in the peace sity pulpit in November, 1811. and happiness he enjoys, especially It will readily be admitted, that if in the time of trial. They will then great acquaintance with the Scripbe led to believe that religion is at. tures, and an extraordinary degree of tended with real benefit, and will piety, are the qualifications requisite desire themselves to possess what for such a purpose, he might have they see to be so useful and amiable been expected to succeed in the atin him.
tempt. Yet I confess
my difficulties I have now only to request, that are in no degree lessened by what ., those heads of families who may he has advanced. . have hitherto neglected this service, The expression, in the Burial Serwould consider on what ground vice, of our“ sure and certain hope of shey can justify their neglect. Is the resurrection to eternal life," which
PARTS OF THE LITURGY.
be admits, according to the spirit of it unto the day of Jesus Christ, and the words, lo imply our sure and adds, “even as it is meet for me to certain hope that the soul of the think this of you all." Yet, says Mr. person about to be committed to the Simeon, the Apostle afterwards caugrave, will rise to eternal life (p. 44); tions these very persons against and the direct assertion of our hope strife, and vain-glory, and self-love: that he rests in Christ; and our therefore they were some of them thanksgiving lo God for having ungodly and unconverted. This intaken his soul to himself-are a ference is not indeed expressed in stumbling block to many members so many words, but it is implied in of the church, and have a tendency the nature of Mr. Simeon's arguto produce this error, than which ment, which has no force but upon few can be more pernicious, that, the supposition that godly men need whatever a man's life may have no such cautions. been, yet, if he die in communion In the Baptismal Service we thank with the church, his case is hope- God for having regenerated the bapful.
tized person by his Holy Spirit.' Mr. Simeon thinks that such ex- Mr. Simeon infers, that, in the opi. pressions precisely accord with what nion of the compilers of our Lilurgy, we continually read in the Epistles regeneration and remission of St. Paul.
accompany baptism : and supposing In 1 Cor. i. 4—8, and iii. 3, the that we entertain the same opinion, Apostle, speaking of persons wbo we may properly use this form of were “carnal, and walked as men,” thanksgiving. But is this opinion says, that they came “ behind in no generally held by orthodox clergygift; waiting for the coming of our men? I think the contrary appears Lord Jesus Christ, who shall confirm in Bishop Hopkins, (p. 42,) vol. ii. you unto the end blameless in the Prali's edition, and in Bishop Bradday of our Lord Jesus Christ.” Now, ford's Short Discourse, circulated by if the persons of whom such glorious the Bartlett's Buildings' Society. things are spoken were unconverted Mr. Simeon (p.49) intimates that it and ungodly men, the parallel be- is a doubtful point. In what sense, tween our burial service and St. then, does he utter this thanksgiving, Paul's declarations would be com- wbich speaks of it as a certain point? plete. But if they were real Chris- He recurs to his general principle, tians, there is no ground for Mr. and appeals to the holy Scriptures, Simeon's opinion, that the language which, he says, in a very remarkof our Liturgy in the burial service able way accord with the language precisely accords with the passage of our Liturgy. “ By one spirit,". quoted froin St. Paul to the Corin- says St. Paul, “ are we all baptized thians. And that they were real into one body, and have been all Christians, the Apostle expressly made to drink into the same spirit affirms, in the same verse in which I Cor. xii. 13. Does Mr. Simeon he complains that they were not really think that all baptized persons, spiritual, but carnal; for he adds, however insincere and hypocritical, that they were “babes in Christ." have drunk into the spirit of Christ? The young converts at Corinth were Or are all these persons spiritually transported by a lively zeal, which regenerated ? I cannot believe that in some of them was mixed with a he is capable of such a misinterdegree of party spirit, though their pretation. Yet his argument implies general coduct was honourable to it. I understand St. Paul to mean, the Gospel.
that all who are partakers of the Mr. Simeon next quotes Phil. i. Holy Spirit, of which baptism is the 3, 7, where St. Paul expresses his outward sign, are united into one confidence that God, who had begun body, without any distinction of a good work in them, would perform Jews or Gentiles, bond or free; and
I think it is the general explanation. generated the baptized person, unMr. Simeon applies these expres- certain as we are whether that persions to all the visible members of son have been spiritually baptized. Christ's body, and refers to 1 Cor. St. Peter says (Acts ii. 38, 39.), sii. 27: “ Now ye are the body of “ Repent, and be baptized, for the Christ, and members in particu- remission of sins.” No doubt, the lar:" taking for granted that these sins of him who repents and is bapwords, " ye are the body of Christ,” tized, are forgiven. But I wonder include all who profess faith in that Mr. Simeon should quote this Christ; which I do not admit, since passage; still more that he should the persons addressed by St. Paul, in produce from 1 Pet. iii. 21, a part of this Epistle, are those of whom the à verse, which, if quoted at length Apostle declared, in chap. i., that would have been at variance Christ would confirm them blameless with his opinion: “ Baptism doth unto the end.
now save us:"i. e. all baptized perIn 1 Cor. x. 1-4, St. Paul, speak- sons are saved, as all the persons in ing of the whole nation of Israel, the ark were saved from the deluge.
They were all baptized unto The Apostle, foreseeing such a perMoses, and all drank of that spiri- version of his meaning, adds," not tual rock, and that rock was Christ.” he putting away of the filth of the Mr. Simeon does not shew the ap- flesh, but ihe answer of a good conplication of this passage to his pur- science towards God.” These words pose. The rock is called spiritual; Mr. Simeon has not quoted. I have but they were not all spiritual par- been much pleased with Grotius's takers of the waters that flowed from note: “Non bic repudiat aquam, sed it. It is also said, that the rock was ostendit in baptismo quid præcipuum Christ, i. e. was a type of Christ, the sit, docetque fidem interiorem extesource of living water. This is the riori professione dum quis baptizatur only sense in which the rock was expressam id esse quod in baptismo Christ. The form of expression is nos salvos facit.” Who would have common in Scripture:“ This bread is expected that Grotius would be a my body," i.e. typifies or represents more spiritual, as well as a more jumy body.
dicious, commentator on this place, In Gal. iii. 27, St. Paul speaks yet than Mr. Simeon? more strongly, says 'Mr. Sinieon : Speaking of the barren or unfruit, "As many of you as are baptized ful professor of Christianity, St. into Christ have put on Christ?” i.e. Peter says, “ He hath forgotten that we are told, all that had been in- he was purged from his old sins." itiated into his religion by baptism 2 Pet. i. 9.
Does not this, says had put on Christ. This phrase, of Mr. Simeon, very strongly countepotting on Christ, occurs only twice; nance the idea, that the remission and its meaning in Rom. xiii. 14. is, of our sins, as well as the regenerathe putting on the character, the tion of our souls, is an attendant on virtues, and graces of Christ; in the baptismal rite ? Gal. iii, 27, it is the putting on of That it is so in the case of be. his righteousness. And does Mr. lievers, is not denied. But the Simeon imagine that all baptized question is, whether regeneration persons are clothed with Christ's and remission constantly attend baprighteousness? Or does he think tism; whether Simon Magus, e. g. that the Apostle, in this verse, speaks was a partaker of regeneration and of any but the spiritually baptized? remission; whether in the case of an Now it is very true that such per- unfruitful member of the church; sons have put on Christ; yet one when it is said of such a one, that he may scruple the use of the passage was “ purged from his old sins," wbere we thank God for having re nothing more is meant than a typi. Carist. OBSEKY. No. 128.
cal purification. I again refer to these words he had meant all visible Grotius's comment: "Non meminit, members of the church, would he inquit, baptismi in quo professus have expressed a confident hope fuit se vitia omnia velle deserere et that he which had begun a good spopondit se sanctè victurum.” work in them, would perform it
My objection to Mr. Simeon is, unto the day of Jesus Christ? I that he attributes to the opus think not, unless he judged them operatum ihe pardon of sin and the all 10 be true believers. regeneration of the soul. Having I cannot belp thinking that Mr. communicated my remarks before Simeon, in his zeal for the persecthe publication of his sermons, he tion of the Liturgy, bas ondesigninseried the note in p. 46: He edly abandoned the genuine interdoes not mean to sav, that the ap- pretation of Scripture. Thus he stle ascribed salvation to the opus can reconcile himself to the idea, operatum, the outward act of bap- that the Apostle ahanked “ God for tism." I would ask, then, for what things which, if pressed to the utpurpose he quoted from St. Peter, most meaning of the words, might
Baptisın doin now save us?" He not be strictly true.” (p. 46.) He was not contending with any who probably alludes to Philip. i. 3, in deny that bapusm is a type of our which he has, however, not shewn salvation; but with those who can- that the Apostle has employed not admit that the remission of our words which, if pressed to their bins, as well as the regeneration of uimost meaning, might not be our souls, is a constant attendant on strictly true. the baptismal riie. · He only meant Mr. Simeon has also, in my opi. to say, that, in reference to these sub- nion, failed in his defence of the jects, the Apostle did use a language damnatory clauses of the Athanasian very similar to that in our Liturgy." Creed; first, in supposing that the Allowing a resemblance in the lan- clauses at the beginning and the guage, there is an important dif- end, are stronger than that which ference in its application. The occurs about the middle; and which hope expressed by our church, that he thus explains : He that will be all who die in her communion rest in saved, let him thus think of the Christ, &c., has a resemblance to Trinity. But the expression is, he St. Paul's declaration of his con- must thus think: and therefore, if he fidence that he which had begun a do not, he cannot be saved. The good work in the Philippians, would Latin, ila sentiat, agrees with his perforin it unto the day of Jesus interpretation; but what do we subChrist, “ even,” saiul be," as it is scribe? Surely the English, not the meet for me to think this of you all.” Latin copy. Secondly, he thinks The word all, in the burial ser- that the first clause relates not to vice, is applied to many who never the whole Creed, but only to the sbewed any sign of grace, and, as doctrine of the Trinity; and the far as we can judge, died in their last, only to the incarnation :--an sins. In St. Paul to the Philippians, opinion for which I see no good by “ you all” must be understood all ground. the saints in Jesus Christ. If by