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internal character of the Church, which, in their nature, their origin, and influences, are all deserving of the most anxious attention of the ecclesiastical historian."

There is much of truth in the above extract, but the style is so vicious, and the tone, unconsciously no doubt to Dr. Welsh, is so closely in harmony with that of writers who sneer at “ modes of faith” as the silly distinctions of " senseless zealots,” that we could not pass it by without an expression of disapprobation. Had the whole of these elements of Church history, or any considerable portion of them, been couched in similar language, we should not recommend them, as we now do, to the careful perusal of students. There is one great improvement of which this work is susceptible; and we wish, for the sake of those youthful readers whom Dr. Welsh principally addresses, that the learned and reverend author will accept our friendly hint in the further progress of his labours, and that is, to abridge his notes. There are notes at the foot of almost

every
other
page,

and notes at the end of the volume. Foot notes, except such as are referential merely, are always distracting and unpleasant, and may, with common care, be almost always incorporated into the text, and where they cannot, they may be safely omitted, as not germane to the subject under discussion. Dr. Welsh abandons the old method of conducting the history of the Church by centuries, and adopts a division by certain remarkable epochs. For example, the birth of Christ dividing between the Jewish and Christian dispensations, and under the latter, the reign of Constantine and the Reformation. The period comprised in Dr. Welsh's first volume is that from the birth of Christ to the reign of Constantine. We shall be glad to see the second volume.

The Doctrine of Changes, as applicable both to the Institutions

of Social Life, and to the Progressive Order of Nature. By the Author of “ Morning and Evening Sacrifice.” Edinburgh:

Clark. 1844. This is the old popular work called “ My Old House,” enlarged and renovated by much elegant thought and useful philosophy. It is a book to take up often, to cull snatches from, whereupon to meditate, and become wiser and happier; one to take into sunny nooks and ponder over; one to have friendly debate upon by winter firesides; in short, we do not know any time or sease in which this work may not be read with advantage ;-and what higher praise can we award it?

1. Sermons preached in St. Mary's Episcopal Chapel, Dumfries.

By the Rev. Wm. Pitt M-FARQHAR, B.A. Hatchards. 2. Practical Sermons preached in Hanover Chapel, Regent-street.

By the Rev. G. D. Hill, M.A. London: Rivingtons. The author of the first volume of sermons has devoted

many

of them to illustrate the different anniversary services of our Church, and we most cordially approve of any attempt of this kind, since it is only by a due observance of the successive sacred times and seasons of the ecclesiastical year that both the theory and practice of our

most holy religion can be fully and adequately developed. Those who make light of the recurring festivals of the Church are generally found to preach only part of Gospel truth, giving undue prominence to one or two particular doctrines, while the more practical duties of Christian life are but seldom enforced. Now nothing can be more calculated to obviate only a partial exhibition of Scripture truth than a due observance of these holy seasons, which through the admirable arrangement of our Liturgy, bring before the mind all the great points of sacred history, and permit her ministers to enlarge upon them, as they periodically recur. Thus, if the minister of Christ is desirous of bringing forward every doctrine and every duty, allowing to each its due weight in the scale of Gospel truth, he cannot be too scrupulous in his observance of the times and seasons appointed by the Church to be kept holy.

The author commences the volume with a sermon on the office of the ministry, wherein he very properly deduces all ministerial authority from Christ himself, who transmitted it to his apostles, and they, in like manner, to their descendants. Without asserting so much, therefore, the author would seem to conclude, that they only are lawfully called who can trace their descent from the apostles, the foundation-stones of the Church Catholic-and we trust that the number of those who see the practical importance of this truth is daily increasing in our Church. We say practical, because the acknowledgment of this principle is absolutely necessary for the recovery of that unity which, in these latter days, we have so painfully lost.

But it is of little use to admit the historical fact of apostolical succession, if we choose to neglect or cast aside the teaching and doctrine of the successors of the apostles—if we fail to give reverence to the belief of the Church universal, and set up in its stead the dogmas of some school or party. We have been led to make these reflections by a sermon in this volumes On the mode of a sinner's acceptance”—which we cannot but think a defective exhibition of Scripture truth. The author's design

in this discourse is to prove that faith, and faith alone, is the sole instrument of justification. Now, although this is not the place to enter upon any formal argument as to the mode of a sinner's acceptance, we may safely assert this, viz., that the Church of England looks upon baptism as an instrument in justification, and therefore we consider that no minister in her communion can treat of the subject, consistently with a belief in the truth of her Articles, without giving to baptism its due part in the office of justification.

We cannot understand why so much difficulty and misapprehension exist on this subject. The Church of England is as clear and distinct in her doctrine of justification as we could possibly desire. She holds the doctrine of justification by faith most firmly, but she also declares the justifying power of baptism. In fact, as the Bishop of London asserted in his last Charge, “justification begins in baptism,” while the state of justification is sustained by faith. Thus the two views are not necessarily contrary to each other, except when one or other is held exclusively : when both are connected, they harmoniously blend, and form one beautiful and consistent truth.

Of the second volume of sermons we cannot speak in terms of sufficient admiration; they are truly what they profess to be practical sermons." The author has the very rare power of keeping to his subject, exhibiting a beautiful unity of thought throughout the whole of his discourses—not dividing and subdividing them, as is too common with those who are deficient in comprehensiveness of mind, and who branch out into several subjects, in order to conceal their inability to treat properly of one. In this respect alone these sermons are worthy of all imitation, but only a perusal of them can give an adequate idea of the simplicity of diction, combined with the elegance of imagination, which they display. We cannot resist giving one short extract, which will be sufficient to show we have not spoken too highly of their merits. It is from a sermon, the subject of which is “ Social Relations,” and the author is contrasting the benefits which accrue from a state of society with the evils and horrors of barbarism. He says

Among barbarous tribes, where no one is more rich than his neighbour, there are none of the comforts and few of what we term the necessaries of life. There is little leisure, and therefore little science, learning, or knowledge. Every man toils for his own food, and the savage of the forest has neither what his own soil might produce, nor what others do. Evils, palliated by the skill of civilized man, are to him a dire and inevitable scourge. What is to us an indisposition of a few hours or days, is to him a frightful pestilence. He sees it ad

.

vancing, and hopeless, helpless, lies him down to die; and no brother will approach to tend his couch, and no Christian hand is nigh to sooth his pillow or raise his feverish head. No hospital is there in ready succour of disease ; no physician to heal; no medicine to allay pain, or gentle attendant to solace the dreariness of his parting hour. No priest is at his side with glad tidings of salvation through the merits of Christ; no Gospel is his companion on his death-bed, to support him in his final struggles; no holy ordinances have imparted grace, and assured him of communion with the saints in heaven. Cast out from among his fellows, avoided and destitute, he lingers through his expiring agonies, without a cup of cold water to cool bis tongue, or one consoling assurance that what he suffers here will carry a patient soul to everlasting happiness hereafter.”

A Survey of the Holy Land : its Geography, History, and

Destiny ; designed to elucidate the Imagery of Scripture, and Demonstrate the Fulfilment of Prophecy. By J. T. BanNISTER. With an Introduction by the Rev. W. MARSH, D.D. Embellished with Maps and Engravings. Bath: Binns and

Goodwin. London: Simpkin, Marshall, and Co. 1844. 8vo. EVERY work which has for its object the better understanding of the Bible is a useful addition to sacred literature; and Mr. Bannister's “Survey,” though confessedly a compilation designed principally for the young, will be found to throw much light on the geography and history of Palestine which students of a larger growth may consult to their great advantage. Part I. treats on the geography of Canaan, in six chapters, comprising its historical and physical geography, mountains, valleys, and plains of Palestine, rivers, fountains, and lakes, natural history, and a topographical survey, in alphabetical order, of the cities, towns, and villages of Palestine. Jerusalem, of course, occupies a considerable space; this article condenses the accounts of that memorable city which have been given by the most distinguished modern travellers. Part II., in nine chapters, exhibits a compendious history of Palestine from the first settlement of the country by the Canaanites to its final subjugation by the Turks. The - Destiny" of the Holy Land is the subject of the third part, in which the compiler has brought together the various prophecies which are considered to refer to the ultimate restoration of the Jews to their native land; and he concludes his volume with an appeal to Christians in behalf of the despised people of Israel. Twenty-three engravings (including two maps) adorn this handsomely-printed volume, which we commend to the attention of all who are desirous of understanding those “holy Scriptures which are able to make us wise unto salvation, through faith which is in Christ Jesus."

Altars Prohibited by the Church of England. By WILLIAM

GOODE, M.A., F.A.S., Rector of St. Antholin. London:

Hatchard and Son. 1844. “Of all the acts of anti-Protestant agitators”—the Tractarians _“none (says Mr. Goode) perhaps more demands an attention at the present moment than the attempt to substitute altars for communion-tables in our churches....... ..... They are now notoriously set up for the furtherance of Tractarian views of the nature of the sacrament of the Lord's Supper. The communion-table is thrust out in old churches to make way for them. They are studiously introduced, wherever practicable, and even in the most disingenuous and characteristically Tractarian way, into new churches." (pp. 1, 2). To show that these altars neither are nor ever were sanctioned by our Church is the object of Mr. Goode's laboriously compiled and documentary pamphlet. In the prosecution of his design he has examined and adduced the writings of the martyrs and confessors for the Reformation, the royal injunctions and visitation articles of Queen Elizabeth, the canons of 1571 and of 1603, and the declarations of the most eminent divines of our Church, especially those of Bishops Morton and Jewel and the venerable Hooker. The result of Mr. Goode's researches is a demonstration of the truth of the fact asserted in his title-page, viz., that “altars” are “prohibited by the Church of England.” and that “the only thing which properly answers the description of that article of Church furniture which is to be used for the administration of the holy communion is a table of joiner's work standing on a frame, and unattached to any part of the church; the floor of the chancel being paved underneath where it stands, and the walls at the back of it finished uniformly with the remainder, so as to present no unsightly appearance on its removal. This alone answers the description of what is required by our Church.” (p. 46). Mr. Goode's publication is not of a nature to admit of quotations; but we do hope that this necessarily brief notice of its important contents will induce our readers to procure it, and study it for themselves. No one, we feel assured, who gives it a candid and dispassionate perusal, will ever desecrate any church, or permit it to be desecrated, by the erection of an altar.

man.

Bell's Outline Compositions from the Liturgy. London: Long

1844. This work, still in progress, is not without merit, but it hardly performs the promise held out in the early numbers.

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