The Sun.
London, England, 1830-01-01 00:00:00

LA BELLE ASSEMBLEE.

.The contents of this Number are good, but
what shall we say of the engraving of the Mar-
chioness of Carmarthen ; why, that it is the
perfection of loveliness ; the attitude, the ex-
prf...ssion of the countenance, with its full dark
radiant eyes, and mouth eloquent of sensibility
—the heir—the dress—the finely-rounded arm,
all conspire to form one of the most enchanting
portraits we have ever met with. One or two
:none such engravings will do wonders for La

CHURCH REFORM.

TO THE EDITOR OF THE SUN.

MR. EDITOR,—Among the readers of your Paper
there must be many as much obliged to you as
myself for the publication of two long articles on
Church Reform, and it is well that those articles
are general expressions of what should be done,
rather than reviews of the books, from one or
both of which they appear to have derived their pro-
posals. But it is only right that it should be under-
stood you are not to be held responsible for the
opinions given in either of these books, and that
you do not express any approbation of the Reviewer's
opinions, beyond what is implied in giving the re-
views a more extensive circulation than they could
else have had ; and the amount of what is so im-
plied can only be that you wish the subject discussed.
If the Prayer-book ever be revised it must be done
with extreme care, and after long consideration, for
as the revised Prayer-book must be laid before the
Houses of Parlinment, so it is too evident to need
argument that it should not there and then, amid
the inevitable hurry of business, be considered in
detail, like a common Act of Parliament, clause by
clause ; but it must be passed or rejected at once,
in one absolute vote. Peculiar caution is, therefore,
requisite before hand in some special com-
mittee of the House, or other body of a small number
appointed to revise the Prayer-book, that there be
not in that Prayer-book so revised, when it leaves
their hands one such passage left as will occasion the
rejection of the whole volume, or induce, what is so
much to be deprecated, a grand discussion of par-
ticular phrases and doctrines before the whole
House, amid the bustle of the Session.
There Was a small pamphlet of sixty-five widely
printed octavo pages, published by Oliphants,
Edinburgh, in 1825, and entitled " An Essay on
the practicability, advantages, and duty of uniting
due conformity to the standards of the Established
Church of England and Ireland, with complete
liberty of conscience," by the Rev. Napper,
Rector of Tamlaght O'Crelly, in the diocese of
Derry ; a gentleman who published, in 1816, a
powerful reply fo a person who had mistaken the
character of the Bible, and doubted the propriety
of circulating it among the poor ; for whom it is so
well calculated as to form a distinctive character of
the Christian religion by that very fitness. The
following short account of this Essay gives the
thoughts, and as much as possible the words of Mr.
Napper.
It may be proper to premise that there is con-
siderable doubt whether the construction put upon
the Act of Uniformity by general readers he not
much more strict than the words absolutely require ;
and whether the Canons of 1603, in those particulars
which are not taken from the ancient Canon law, do
not depend for their obligation among the Clergy
upon an usage which is of questionable authority.
" The Acts of Uniformity, &c., since the Reforma-
tion shew that Parliament, from that period, have
been of opinion that the power of making constitu-
tions in ecclesiastical matters to bind the whole
nation is in them ; and it is clear, from 25th Henry
VIII. c. 19, that both the King and the Clergy
thought it necessary to have the authority of Parlia-
ment for abrogating part of the ancient Canons, and
establishing such parts as are to remain in force."—
Tyrwhitt's Bar., 1. XL.—Note.
Should it appear that neither the Act of Uni-
formity nor these Canons establish and call for so
strict an assent and consent as may have been
thought requisite by many, then may an explana-
tion be given by some of your readers how such an
unwarrantable usage has grown up almost to the
force of a law. And what Mr. Napper has urged
so well agaiust the requisition of this assent and
consent may be expected to overthrow such an usage,
as it would have shaken such a law to its basis.

Mr. Napper's suggestiens are addressed affec-
tionately to the friends of the Established Church, and
intended to consolidate its foundations. He disap-
proves and apprehends much mischief from the pro-
fessions required by law from the ministers of our
church, and from candidates for holy orders, and
principally the assent and consent under the Act of
Uniformity. He argues, that in the midst of the
apparent' prosperity of the Church there may be
much wrong, of which " many circumstances may
" have contributed to conceal the existence long,
" even from very vigilant and holy eyes. They may
" have been so earnestly directed to other objects,
" as to overlook that to which it is now attempted
"to direct attention. If a transient glance may
" have been cast upon it, the ingenuity of the heart
" in finding excuses, the authority of custom and
" example, the balancing of evil consequences anti-
" cipated against evils acknowledged to exist, and
" a thousand other possibilities, may have obscured
" our vision. But as to the rule of weighing evils
" against evils, and choosing the less, it is one of
" those proverbial maxims which require clear inter-
" pretation and careful distinctions, before they can
"be admitted as principles of action. Nothing can
" justify sin. Our business is to obey, and leave
" events to God. For example, we are bound to
" forfeit all things, even life itself, rather than deny
" Christ, or burn one grain of incense upon an idol's
" altar. Nay, we ought certainly to refuse, though
" it might seem to human view, as if the safety, not
" of an individual or a family, but of an empire, de-
" pended upon our compliance. Are we then to
" pay no regard to consequences ? Certainly we
" are; but it is a secondary regard which is due to
" that consideration. Where we have no precept
" we are to be guided by the soundest discretion;
" but we are not to set up our own prudence in op-
" position to infinite wisdom. 'We do this, when,
" upon a calculation of consequences, we presume
"to disobey. Obedience, on the contrary, takes
" God for its guide, and the best consequences must
" infallibly follow. We may not be able to discern
" the connexion, but it is us sure as the immutabi-

" lity of the Most High.
" Under the sanction of these principles, examine-
" Lion is implored, to ascertain whether sin attaches
" to the imperative demand of unlimited assent.
" Where great numbers of men are included within
" the operation of such a law, it assumes the pro-
" bability of a wider coincidence of opinions than is
" compatible with the varied texture of the human
" mind. Hence it offers a very general temptation
.. ..

" to insincerity, and must be liable to the iinputa-
" tion of sin. In the progress of time the evil be-
" comes aggravated : for nothing less than infalli-
" bility can arrogate such a claim as this, that no
" future generation shall be able to discover any
thing that ought not to receive unfeigned assent
" and consent. If it be said, when such a defect
" shall be discovered, let it be pointed out and re-
" medied. It is well, if the free exercise of this
" power be permitted. But is it not prohibited by
" penalties and privations ? Every minister of the
" Irish branch of the united Church subscribes a
" canon which denounces excommunication against
" those who shall maintain that there is any thing
" in the book of 'Common Prayer a conscientious
" man cannot assent to. Is it right that such a
" canon should obstruct the very entrance of the
" sanctuary ? Is it at all agreeable to the light
" and spirit of the age ? So far from it, that per.
" haps it may be excused as obsolete. It is high
" time that every thing of this sort, which is ob-
" solete, should be removed. For while they are
" nullities as to any good purpose, they operate most
". perniciously in habituating those to prevarication
" who are appointed to be the preachers and
" patterns of truth. How can we attempt
"to cleanse the nation from the horrible
" profanation of oaths in other departments, until
" we set the example of a pure conscience in our
" own ? And until this fruit of repentance be
" brought forth, how can we hope that the visita-
" tions of divine justice shall be withdrawn ? Surely
" every solemn declaration which is reduced to a
" natter of course and form (whether true or false)
" is a solemn mockery, and involves a transgression
"of the third commandment. And let us remem-

" ber—' The Lord will not hold those guiltless who
•' take his name in vain.' The application must be
left to every man's conscience in the sight of God.

" It is the business of this essay, not to accuse, but
to awaken, and that, not by ci.inwrous con
veray, but by appealing to the still small voice in
" in the reader's bosom."—(P. 11 to 15.)
But in order to preclude useless innovations
and disorder, Mr. Napper has sketched roinething
like what he would wish to be passed as a new
Act for " Maintaining Uniformity, &c. without in-
fringing liberty of conscience," which might
enact (P. 19)—" That the Articles, Liturgy, and
Homilies, which have been heretofore subscribed
" and used, shall remain the, law and standard of
" the national Established Church, except the small
" omissions and alterations hereinafter-mentioned,
" and with the degree of latitude hereinafter pro-
" vided : And be it further enacted, that the Acts
" of Uniformity (so far, &c., or saving, &cc.). be re-
" pealed.
" Provided, that all Bishops, and Clergymen of
" every degree and description whatsover, shall be
" responsible for all infringements of conformity to
" the said standards, in preaching, worship, or other-
" wise, under the penalties of admonition, suspen-
" sion, and deprivation ; but that such responsibi-
" lity shall be henceforth deemed a sufficient secu-
" rity, without requiring any forms of subscription
" or declarations whatsoever, as conditions antece-

dent or consequent to ordination, license, induc-

" doe, &c.
" Provided, that candidates for orders, &c., shall
" be both publicly and privately examined, and give
" their answers orally, or in writing, or both, ac-
" cording to the discretion of those who are to or-
" dais, license, or consecrate, &C., who shall take
" for their guides the standards aforesaid, but not
" be limited thereby, nor require answers to be given
" in a certain prescribed form.
" Provided also, that all causes extending to de-
" privation or suspension, shall be tried by an Ec-
" clesiastical Court and Ecclesiastical Jury, diocesan
" or metropolitan respectively, to be constituted,&c.
" Provided also, that if any Bishop or officiating
" Clergyman shall be in the habit of varying in any
" respect or degree from the Liturgy or other offices,
" he shall be obliged plainly to describe that vari-
ance in the margin of the Common Prayer-book
" used by him, or in a sheet to be inserted for this
" purpose. That the said book may be called for
" at visitations, upon notice to that effect ; and that
" the same shall be always open to the inspection of
" the ordinary and other chief ministers, and
"of the congregation ; and that the omission of
" such description shall be in itself a crime subject-
" ing to the penalty of deprivation, &c. And as to
" the variances themselves, if they shall be consi-
" dered such as ought not to be tolerated, and therefore
" should become matter of trial, the respective
" ecclesiastical courts aforesaid shalt judge of them
" soundly as courts of concience and equity, and
" taking for guides the spirit of the standards afore-
" said and of this statute.
" And be it enacted, that a new edition of the
" book of Common Prayer be forthwith ordered to
" be printed, with blanks for answers in the ordi-
" nation services, &c., and instead of the form for

" absolution of the sick, substituting these words—
" ' Peace be unto Thee,' with a corresponding change
" in the corresponding part of the ordination of
" Priests; and in the rubric before the Athanasian
" creed, instead of the words, Shall be sung or

said,' introducing may be said, &c., and adding
' the creed itself in the following form," and it is
so printed that the first, second, and third sentences
ure changed into " Whosoever will be saved let him
keep the Catholic faith whole and undefiled ; let
him worship one God in Trinity, and Trinity in
Unity ;" and for " He therefore that will be saved
must thus think of the Trinity," is substituted
" Thus let him think," according to the original
Latin; for " It is necessary to everlasting Salvation
that he also believe" is substituted " Let him take
heed that he also believe," and the last clause is en-
entirely left out. These are all the alterations made
by Mr. Napper.
From such an act, Mr. Napper anticipates the
happiest results—" A stumbling block would be
removed," and the " Church would present an
honest front of sincerity and truth." " The gol-
den mean wpuld, be attained between latitudinarian
laxity and rigid conformity." " Moderate dissen-
" ters, finding the rights of conscience fully asserted,
" and an atmosphere of Christian liberty infusing
" health into the establishment, would probably be
" reconciled to it in considerable numbers, and the
" remainder would be partly divested of hostility,
" partly deprived of objects of attack. The same
" inestimable standards of doctrine and worship in
" our Articles, Homilies, and Liturgy, would remain
" in all their authority and practical utility, without
" the odium of being bound as chains upon the con-
" sciences of Christians. The Bishops, with their
" assistant examiners, would obtain a more accurate
" and satisfactoiy knowledge of the qualifications of
" candidates for holy orders, &c., in reference to the
" doctrines and Liturgy of the Church. It is to be
" hoped that no man would, in his own words, make
aw
ictohnfeou ts sbi oeni n
go f fa
in ei tehr
ei n;
Ntvhhee
reef/a es -ibt lei
ss steod
he
fei irtey,
d

that some Arians, and even Socinians, have sub-
" scribed to our Articles. How much better would it
" be to ascertain that a candidate had honestly com-
" pared the Homilies with the Bible, and satisfied
" himself of their sound and Scriptural character,
" (notwithstanding a few defects) than to receive a
" formal assent in stronger terms from one who may
" never have read them." " Similar observations
" might be made upon the superiority of a cordial,
" though not unqualified approbation of the Liturgy,
" above the most unlimited but constrained assent.
" It would be a great blessing to young men about
" to enter into the sacred ministry not to be hurried
" into a degree of decision for which they may not
" be unprepared. —P. 28 to 30.
There is another advantage which many will esti-
mate as highly as Mr. Napper it is to be hoped :
(P. 32) " The regard which would so be conciliated
to the Church of England, including the increased
practicability of union with other churches where
union would be "desirable."—P. 32. To state
why a Scottish or American Episcopalian should not
hold an English living is easy—but to state why
he should not occasionally officiate in our Church
would embarrass any persons but those who passed
the statutes to that effect. In the Act of Union
with Scotland, (sth Anne, c. 8, Art. 25, sec.VII.,) it
is recited, as "reasonable and necessary that the
true Protestant Religion, professed and established
by law in the Church of England, and the doc-
trine worship, discipline, and government thereof,
should be effectually and unalterably secured ;"
and, therefore, it is enacted," That the Act of Uni-
formity shall rersain in force for ever."
" It is a mutter of sincere congratulation to all
" who would wish to promote such unions as those
" alluded to, and to exalt the Church of England in
" the eyes of all nations, that an Act received the
" Royal Assent on the llth of July, 1823, regulating
" ordination by the Bishop of Calmar), which among
" other enactments contains the following, referring
" to a person ordained either deacon or priest for
" the diocese of Calcutta, only, ' That unless such
" person shall be a British subject of, or belonging
" to the United Kingdom of Great Britain and Ire-
" land, he shall not be required to take and make
" the oaths and subscriptions which persons ordained
" in England are required to take and make.' Hence
" it may be inferred that these oaths and subscrip-
" dons are not considered as indispensably necessary
" under all circumstances."—P. 36.
" It has been argued by some that the New Tes-
" tameut must contain a perfect model of ecclesias-
" tical discipline, so as to leave no room whatever
" for human interference. They have said, if the
" Law of Moses prescribed every pin of the taber-
" nacle, how much more should we expect that in
" the Christian revelation nothing has been omitted ?
" Having thus improperly commenced their reason-
" ings a priori, they have persuaded themselves that
4' the fact corresponds with their conclusion. The
" true way would be, humbly to begin with what
" has been done; and then we may be enabled in
" some measure to see the wisdom of it. The
" Mosaic economy was indeed exceedingly minute in

" its delinca4o,•• ; but every candid reader must ad-
" mit, that noihing parallel to that exact precision is
"to be found in the New Testament. Perhaps
" the difference of the two dispensations may
" account for the contrast. The former was cere-
" monial and typical ; the latter spiritual and
" substantial. The former was burthensome and
" limited; the latter free and universal. It is in
" the nature of ceremonies to be minutely defined :
" a religion of principles can accommodate itself to
" circumstances without the slightest compromise.
"An elementary dispensation kept its children
" under tutors and governors : the gospel intro-
" duces all believers into the glorious liberty of
" joint-heirs Is ith Christ. Specific plans, drawn, as
" it were, with a rule and compass, are suitable to
" the genius of such a national system as the Jewish;
" but the Catholic Church required (if we may so
" speak) a basis more liberal, capable of expansion
" in the progress of time, and of adaptation in the
" variety of regions. Do facts bear out these ob-
" servations ? Let us appeal to the record. In the
" Levitical ritual the times of the solemn feasts
" were fixed by Divine authority ; but there is no
" precept for the periodical observance of the Lord's
" Supper at any stated intervals. 'As often as ye
" eat this bread and drink this cup, ye do show the
" Lord's death until he comes.' The same Apostle
" from whom this quotation is taken, has left \us
" these inestimable general rules—' Let all things
"be done to edifying--let all things be
" done decently and in order.' But it is evident
" that he made some regulations in the Corinthian
" Church, which he did not think it necessary or
" proper to deliver as models for all other churches
" and all future ages. After he had reproved the
" abuses of that Church, and given such instruc-
" tions as the case demanded, he concludes by pro-
" 'rising thus—' And the rest will I set in order
" when I come.' In what manner he executed this
" it is impossible for us to know ; and of course a
" perfect imitation of Apostolic practice cannot be
" our duty. But we may infer that the precise
" modes of carrying into effect the general rules are
" left to the discretion of those invested with
" authority in the various members of the Christian
" body. It is here that an opening exists for par-
" ticular churches to make particular rules, for the
" attainment and preservation of order, provided
" that nothing be contrary to the word of God, and
" that all be done with a view to editcation."—
P. 51 to 54.

Some trifling deviations, for they are held and
termed trifling, from the letter of our Liturgy, are
established by usage, and sanctioned by our Bishops.
" It may be said that in this case there is nothing
" dangerous or reprehensible; and that the wisdom
" of our ecclesiastical rulers is a sufficient guard
" against abuse. But is not this granting the very
" principle contended for ? Is not this a plain con-
" cession that the real practical safeguard is respon-
" sibility, and not the previous declaration which
" the law requires ? Why, then, so fondly adhere

to afruitfulparent of sin, while there are abund-

" ant facts to make it ashamed of itself, and to
" prove its incompatibility with the nature of man ?
" Why not rather nobly trust in honesty and truth,
in the intrinsic excellence of our forms of doc-
" trine and worship, and in the protection of that
" God whose blessings cannot be expected except
" upon that which can endure the light ? Let not the
" language of our solemn declarations any longer be
"at variance with the actual state of things. A
" principle of accommodation exists and is avowed ;
" let it not stand as a contradiction in the face of our

" professions."—P. 56 to 57.
" In the Britith Review, for August, 1823, the
" following directions are given as extracts from the
" Bishop of London's charge at his Lordship's
" visitation, held in July, 1822. The allegiance
" you owe to the church obliges you in every
" particular of your professional conduct to look
" to her for direction ; and where she either af-
" fords no definite rule or custom has superseded
" her original practice, to yield substantial obedience
" at least, by taking her principles for your guide."
Again, ibid, "If we would give an effectual check
" to the alarming diffusion of impious principles
" among the lower ranks, and secure their ad-
' herence to the establishment, we must act in
" this respect on the views_ of the church, in 346-
" stance, if not in form. The instruction which
" was formerly given by this simple method in our
" churches is now more expeditiously, and, as
" far as regards the mere communication of know-
" ledge, more effectually taught in the national
" schools."
" Here is an express recognition of custom
" superseding original practice ; substantial obedi-
" ence enjoined in some cases (of course instead of
" literal), and a reference is made to principles for
" our guidance. And further, the general advice
" is exemplified by the substitution of instruction
" in the national schools for the ancient method
•' of catechising in the churches. But our assent
" and consent 'are not given to customs, however
" sanctioned, but to what is contained in the book
"of Common Prayer. The Act of Uniformity does
" not provide for the toleration of substantial obe-
" dience. What then is this, but as it were plead-
" ing necessity for a sort of dispensing power?
" And, after all, trusting the degree of its exercise,
" and therefore the guardianship of uniformity, to
" the discretion of the Bishops, and not to the Act ?
" How much better would it be to give legality
" to a principle so confessedly right and necessary
" that it forces itself into operation, and at the same
" time to remove the guilt of professions which are
" nut able to bear the test of truth."

And, in conclusion, the following passage from
page 43, may well be submitted to the serious con-
sideration of those who may be afraid to take ad-
vantage of the stream that is rising and lead it
through deepened and proper channels, and may
hereafter find themselves hurried away in the torrent.
" It becomes us, in all humility and godly sin-
" cerity, to search and try our ways, and to re-
" move from among us every evil, as it is made
manifest in the progress of Christian light, shin-
" ing brighter and brighter unto the perfect day.
" Many things may have admitted excuse and pal-
" liation in the early stages of the reformation,
•' which would now be inexcusable. Our fathers
" were indeed men to whom it would be the ut-
" most arrogance not to look up with profound de-
" fence and veneration; but they were not altoge-
" tiler emancipated from the trammels of prejudice
" and the Anti-Christian habits of preceding times.
" No wonder that an age in which even Protestants
" deemed it lawful in some cases to burn heretics,
" should produce laws to bind conscience. Such
" laws may force an outward-conformity, but they
" cannot erect a steady fabric of living stones, ce-
" merited together by the divine attractions of truth
" and love. There must be sufficient space for the
" mind to move, and for the faculties to grow—
" otherwise one moral or intellectual condition can-
" not be sound—on the other hand, wisdom and ex-
" perience are not to be thrown aside to make room
" for the rashness of innovation."

Your's respectfully,

11IXNCUNIENSIS.

Sir HOWARD DOUGLAS, the Governor of
New Brunswick, transacted business yesterday at the Co-
lonial Office.

Lady MARY TAYLOR left town yesterday
morning for Worthing, to enter on the duties of Lady in
Waiting to the Princess AuousTA, in the room of Miss
WYNYARD.

The Prussian Minister visited the Russian
Ambassador yesterday morning, at Ashlournham House,
Dover-street.

SATANIC INTERRUPTION OF A ROBBERY.
—A few nights ago Pome burglars entered a barn in the
neighbouthood of Stroud, and began helping themselves
to some sacks of corn. They found the sucks too clumsy
to remove with ease, and wished the devil might take the
corn for being so heavy. At that moment a chimney
sweep whom the farmer had allowed to sleep in the straw,
made his appearance, and the villains supposing him by
the light of their lanthorn to be the arch fiend they had
just invoked, fled with all the precipitation the most un-
feigned terror could inspire.—Cheltenham Chronicle.