Sayfadaki görseller
PDF
ePub

ART. III. Letters to a Prebendary: being an Answer to Reflec tions on Popery, by the Rev. J. Sturges, LL. D. Prebendary and Chancellor of Winchester, and Chaplain to his Majesty; with Remarks on the Opposition of Hoadlyism to the Doctrines of the Church of England, and on various Publications occasioned by the late Civil and Ecclesiastical History of Winchester. By the Rev. John Milner, M. A. F. S. A. 4to. 1os. 6d. sewed. Cadell jun. and Davies. 1800.

IT is not with much pleasure that we find ourselves again called to the controversy which is the subject of these letters. If an ability to form a proper judgment concerning the merits of it depend on a previous acquaintance with the writings of the famous schoolman St. Thomas Aquinas,' as Mr. Milner intimates, (p. 21,) we must decline giving any opinion in the present case: for we profess that we have not derived our knowlege of the doctrines of religion from this source. The learned prebendary also, to whom the letters are addressed, has been not less unfortunate in the course of his education than ourselves; and to this cause it is owing, according to the present author, that he has not learnt to state religious doctrines with more precision and accuracy, and also to reason upon them with more solidity and force' than he has done. Mr. Milner, however, recurring to a much higher authority than that of this venerable schoolman, challenges his antagonist to explain away, by means of his scriptural knowlege,

That clear and energetical declaration of Christ, for the superiority of the first bishop of Rome, St. Peter, over the rest of the apostles; where this saint, in reward for his glorious confession of his master's divinity, is pronounced by him blessed; his name, which was before Simon, is changed into that of Peter or Rock, with an assurance that the church itself shall be principally built upon him; where immediately afterwards the mysterious keys of heaven, to the exercise of which such important effects are here ascribed, are specially committed to him; and that other passage, where the same Peter, who, on every other occasion, is named the first on the list of apostles, is in a most solemn and impressive manner, three several times appointed to the supreme pastorship in Christ's fold; with authority not only to feed the lambs, but also the sheep them selves, whom the lambs are accustomed to follow.'

By this kind of reasoning, the supremacy of Peter is established; and who can doubt his being the first bishop of Rome, or hesitate to allow a regular transfer of all his spiritual powers to his successors? The author then proceeds to evince the claims of the subsequent bishops of the Roman see, the mode in which they acquired and maintained ecclesiastical pre-eminence, and the advantages resulting from it. He con

trasts

trasts the signal services which they rendered to literature and religion, and to society in general, with the vices and crimes with which some of them have been charged; and he closes his panegyric with observing, that the worst popes were of more service to the cause of religion by filling their station in the church, than they were of detriment to it by the effect and scandal of their personal crimes. In the catalogue,' he says, of about 255 pontiffs, who have filled the chair of Rome, during a succession of almost 1800 years, since the days of St. Peter, perhaps not more than 30 names occur. which dishonour it; while double that number have been persons of eminent virtues and heroic sanctity, whose example is publicly held out for the edification of Christians; and the rest have been prelates of unblemished manners and edifying piety.'

After having enlarged on the virtues and the sufferings of the late pope, Pius VI., whose essential authority was not less real in the dungeons of Dauphiny than it was in the Lateran and Vatican basilics,' the author terminates his eulogy with a kind of triumph:

Whilst you, Sir, glory in the mutability of your creed, which you give us to understand can accommodate itself to fluctuating opinions, permit me to glory in the unchangeable nature of mine. Fixed on the firm basis of the faith which was once delivered to the saints, it has already withstood the violence and calamities of 18 centuries; and it will, I am well assured, continue to withstand all opposition, until the second coming of its divine founder.'

In order to guard against any misapprehension of the sense in which he maintains the papal supremacy, Mr. Milner explains his meaning in the following proposition:

That the pope is possessed of a real superiority and authority in the Christian church, conformable to the text above; that the church herself, as composed of a head and members, is, by virtue of the divine promises, supernaturally assisted in preserving and teaching the truths that were originally revealed to her; and that the said spiritual jurisdiction, whether of the pope or of the church, is of a pure spiritual nature, and perfectly distinct from the temporal rights and authority of princes and states. This last mentioned point, which is of principal importance on the present occasion, as it is that on which you endeavour to render the allegiance of catholics suspected, is not only conformable to scripture, (Matt. xxii. 21.) and to the doctrine of the most celebrated pontiffs and prelates in ancient times, but what is of the most consequence, directly follows from the solemn oath which the catholics have of late taken to the legislature, by its own appointment.' [The oath is as follows: "I do declare, that I do not believe that the pope, or any other foreign prince, prelate, &c. hath, or ought to have, any civil jurisdiction, power, superiority, or pre-eminence, directly or indirectly, within this realm." 31 Geo. III. C. 32.1

R 4

The

The 3d letter contaios an elaborate defence of monastic institutions, and of clerical celibacy. Mr. M. concludes it with observing that,

However honourable and even holy the state of matrimony. is in itsef, however necessary it is to the state, and however conformable to the general condition of mankind, still it may be for the benefit of religion, that the small number, who, as Christ says, receive this saying (Mt. xix. 11.), and who are called to the exercise of the Christian ministry, should for the sake of their flocks lead continent lives. They can have no other adequate motive for universally subjecting themselves to this restraint.'

The purport of the 4th letter is to prove that persecution was not a tenet of the Roman catholic religion. To this end, Mr. M. alleges that, if the mere fact of catholics having used violence against persons of a different communion, were a proof that persecution was a tenet of their faith, as you argue in the first instance, this would equally prove that this doctrine equally made part of the creed of almost all denominations of protestants.' He argues this point by shewing that the several sects of protestants have, in many places, and upon principle, persecuted each other to the extremities of exile, perpetual imprisonment, and death.'

He next examines the decrees and canons of general councils, and particularly the 3d canon of Lateran IV., held in 1215, which excommunicated all heretics, and ordered that they should be delivered up to the secular power to undergo due punishment; and that the latter should be obliged, under pain of ecclesiastical censures, and the loss of their lands, to extirpate all heretics resident upon them.' For evading the force of this canon, Mr. M. observes that some writers have questioned its authenticity; that, admitting it to be genuine, it has now no force in any part of the church; that the ordinances of this council were made with the concurrence of those who had competent authority in these matters; and that, with respect to the justice of the canon, it should be remembered that, in the catalogue of heresies, which have prevailed in different ages, there was one of so impious, so perfidious, and so infamous a nature, and above all so destructive of the human species, that a pagan government would betray its duty, which neglected to extirpate it by fire and sword.' This heresy the author traces from the Gnostics, in the age immediately following that of the apostles, to the Manicheans, who derived it from the Persian Manes; from them to the Paulicians in Armen; and thrgh the kingdom of Bulgaria, between the Danube and the Black be, to France, Italy, and Spain, in the 10th and 11th centuries; where those who

espoused

espoused it were denominated Albigenses, Beghardi, Brethren of the Free Spirit, &c. To the persecution of the Albigenses, against whose errors and preaching Mr. Milner exclaims with peculiar violence, the continuance of society and of the human race is ascribed; and they are represented as the pests of the communities in which they were found.

As to the Inquisition, Mr. Milner maintains that the practices, and the very existence of the inquisition, have as little connection with the catholic religion, as they have with my history of Winchester, where they are not, to my recollection, once mentioned.' I fear, (he adds,) if the spirit of our respective churches is estimated by what you and I have advanced concerning the persecutions which more immediately relate to ourselves, namely, those which have taken place in this country since the reformation, that the balance of toleration will not appear to be in favour of the church of which you are the advocate.'-Closing the contrast of Elizabeth's severities with those of Mary, will you then at length, (he says,) enter into the proposed compromise, of not in future reproaching me with the fires of Mary's reign, upon my consenting not to upbraid you with the knives and gibbets of Elizabeth's? If you do not agree to this, I think I can answer for it, that the reader will decide that it is your duty so to do.'

In the 5th letter, Mr. M. investigates the state of literature, the arts, religion, and morality, before and after the reformation; and he exhibits a very unfavourable and exaggerated representation of the principal persons who were concerned in effecting this event. Luther leads the van, and he is followed by Zuinglius, Carlostadius, Oecolompadius, Ochin, Calvin, and Beza. Hooper, Latimer, Ridley, and Cranmer, are also selected as victims to the author's zeal against the cause which they were active in promoting.The evident design of this ketter is to evince the injury which the reformation produced with regard to the principles and morals of the countries in which it was encouraged, and to vilify those who were the chief agents in accomplishing it.

The 6th letter contains a detailed account of the state and conduct of the catholics, particularly during the reign of Elizabeth; at which period Mr. M. observes, their behaviour was eminently loyal and meritorious.'-In the next letter, the same subject is pursued; and the author attempts, by various documents, to vindicate the catholics from any concern in the principal plot which the history of the reign of the Stuarts records; while he enumerates, with a minuteness which does credit to the industry of his research, and with an asperity for which his profession will furnish some apology, the severities

which they endured at and after the period of the revolution. He does not forget to mention the unwarrantable conduct of the Protestant Association."

We are not surprised that Mr. M. should renew his attack on the principles and character of Bishop Hoadly: but while he professes to be actuated by a regard for the general interests of Christianity, and for the peace and welfare of the community, we could have wished that he had manifested more of the Christian spirit, and more of that liberality and candour which might have been expected from a scholar and a divine.

If I cannot persuade Christians, (says Mr. M.,) to admit of that living speaking tribunal in the pastors of the universal church, which I conceive to be as necessary for preserving it in absolute peace and unity, as the living speaking tribunal of judges and magistrates is found to be for the safety of the state, I wish to prevent them from frittering away their religion, and launching into that latitudinarianism, with which Hondly has been so generally and justly reproached: being persuaded that this is the direct road to the philosophic incredulity of modern times. If they will not be good catholics, I am desirous that they should remain good church of England-men, convinced that thereby the sacred code of revelation will be much less violated, and the public peace and happiness much more effectually secured.'

With the view of exposing this excellent prelate, and those who adopt his sentiments, to general odium, the writer compares his doctrines with the articles and liturgy of the church; particularly with regard to the nature and form of the church, the sacraments, the Christian mysteries, and the assent or subscription which is required to the 39 articles and the Book of Common Prayer. The attack on Hoadly also furnishes occasion for declamation and invective against Dr. Balguy, and more especially Dr. Sturges, the author's antagonist; and accordingly the letter on Hoadlyism is principally levelled against these writers. Of the spirit with which it is written, the following specimen may suffice:

It is true, (says Mr. M. addressing Dr. S.) you boast of having scripture on your side. And what extravagant or impious innova tion in the church during 18 centuries has not made the same boast? If every other argument, demonstrating the necessity of a living speaking tribunal, to determine the sense of scripture, were wanting, the confidence with which yourself and others of the most learned divines of the present day appeal to the four Evangelists, in proof that the sacraments are devoid of all mystery and grace, would

alone be sufficient to convince me of it.?

The learned prebendary is competent to his own vindication, if he should think proper to defend himself, and those who entertain sentiments similar to his own, against the present

attack:

« ÖncekiDevam »