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tismal regeneration to be, and as they vades the whole work; and nothold their supposed regeneration.” withstanding the excuse of seeking
There is one class of persons who edification by such allegorizing modes may reap great benefit from these ad- of interpretation, we cannot pass over mirable discourses; we especially mean such a direct and anticatholic exposiyoung persons just completing their tion of the doctrine of the Trinity. education, and those who are about According to this plan, Ahasuerus to commence the study of theology. represents God the Father; the seThey will afford a due and sufficient cond person in the Holy Trinity is safeguard against the modern and un- " the Mordecai of the Church ;" ecclesiastical opinions so prevalent in Vashti represents the Jewish Church; the present day.
Esther the Christian Church, taken from among the Gentiles. All this is
very strange; but stranger still that Mordecai und Esther; or, the Saviour the author supposes three distinct and his Church: affectionately pre
devils. Hamau typifies the Devil; sented to the Ancient People of God. Bigthan and Tuash typify Satan and By the Rev. J. W. NIBLOCK, D.D., Lucifer. The Lucifer of Isaiah is eviHead Master of the London High dently the morning star, used as an School, and Sunday Afternoon Lec
emblem of Nebuchadnezzar; and we turer at Pentonville Chapel. London:
marvel greatly that the Doctor, who Nisbett and Co. 1837. Pp. 59.
identifies Esther with the Atossa of
the poet Æschylus, should not have The author “solemnly declares his
known that it was a mere vulgur error full conviction, that the events re
to esteem it as a name of Satan. corded in the Book of Esther are real
The Doctor waxes warm in defence events; that every thing therein con
of Establishments, in commenting on tained is an historical fuct, and actually chap. ix. 4. “Then the king Ahasueoccurred; and that the analogy, which
rus laid a tribute upon the land, and he professes to trace, between the
upon the isles of the sea,'—perhaps, doings and sayings of Mordecai and
for the support of the people of God, Esther, and the dealings of Christ with
-(what will the enemies of an estahis Church, so far from weakening the
blished and endowed church say to evidence of the truth of the events,
this ?)" What the enemies of such a supports and confirms the same.”
church may say, we do not inquire; So far so well : we would, however,
but as friends of an established and enter our protest against the mode of
endowed Church, we say in all sinallegorizing the Holy Scripture adopt- cerity, “ Non tali uurilio.” ed by Dr. Niblock, from the manifest tendency of the system to abuse; but as we have still weightier matters of complaint against his little
Thoughts on Religion : from a MS. of waive all such considerations, and go
the year 1832. By AN UNDER
London ; at once to our objections.
GRADUATE of Oxford.
1837. J. Sampson). Pp. 73. BRANCER for June 1836, our readers It appears that the writer, having will find a charge of a very serious originally composed this very pleasing nature against the commentary of Dr. and elegant poem without any view to Adam Clarke, as inculcating nothing publication, has been persuaded at less than the heresy of Tritheism. To length to send it forth into the world, that we refer for the present work, “in hope that as simplicity of language which adopts the very same views. has been much aimed at, it will find Our Lord is represented as being the an easy admittance to the understandSon of God, not by an eternal gene- ing, and root at least some passages of ration, but only by a previous compact Holy Writ, some faithful saying' of and agreement with the Almighty in Christ, deeper in the menory.'
It is reference to the plan of redemption, filled, indeed, with allusions and quoThis view of the Hutchiusonians per- tations from the inspired volume, and
we trust may thus serve to effect the
most puritan controversialists. But purpose of the writer's piety. Hede
one point we cannot pass unnoticed. precates criticism iu a preface of such We hold that all trifling levities are modesty and good raste, that we could unbecoming of the religious teacher. hardly find it in our hearts to blame; but It is melancholy to think of the state we can assure the writer, he needed not of feeling which could allow any man to have feared, as we have the pleasure to write pleasantries on so fearful an of pronouncing his little work a very error as the Romish indulgences, and pleasing and useful one, and wish it, masses provided by the charity of the iherefore, may become a favourite living for the welfare of the dead in with the public. It is dedicated to the purgatory; and yet Mr. Griffith, at parishioners of Harmondsworth and p. 217, writes of a “sort of joint-stock West Drayton, Middlesex, to which companies for insurances against fire.” parish the writer was formerly Curate. Such a spirit as this is by no means
favourably “distinguished from the
spirit of Popery, or the spirit of PuThe Christian Church, as it stands ritanisın.” The sneer, the juke, and
distinguished from Popery and Pu- the overweening tove in one page of ritanism, the Rev. THOMAS this book are strangely out of keeping GRIFFITH, A.M. Minister of Ram's with the earnest and solemu feelings Chupel, llomerton.
of another, and the mistakes and asBurns. 1837. Pp. 315.
sumptions of a third. At some future MR. GRIFFITH and his friends are time we trust that Mr. Griffith will likely to be satisfied with this little wish such thoughtless pages as 208, volume; but they can hardly flatter 209, &c. &c. unwritten. themselves with the hope that either There is one very important point “ Papist” or “ Puritan" will be con- which Mr. Griffith has overlooked. In vinced by it. The human mind is expounding the Nineteenth Article, strangely constituted, surely. Mr. which defines “the visible church,” Griffith may indulge in the most he labours evidently with all his might " affectionate” and touching phrase
to give it such a latitude of interpretaology in his addresses and publications tion, as to include the great body of to the “dear readers " and “ christian the English Dissenters within that defriends” of “Ram's chapel" congre
finition. Now, it is a point not exactly gregation; and yet never suspect him- decided, how far the Article was self to be in the least tinged with originally intended to extend; it is “ Puritanism." And again, he may evidently worded with a studied ambelieve himself quite free from the biguity. It mentions, also, the churches spirit of Popery, while he transfers to of Jerusalem, Alexandria, and Antioch, individuals, wbat Papists give to the and even the church of Rome; none Pope. This cannot be helped : it is of which certainly come up to the a free country that we live in, and it standard of Mr. Griffith, as having would be hard to insist on a man's the pure word of God preached in understanding his subject before he them, and the sacraments duly admiwrites about it. Still this little book nistered in all essential points accordwill do good, by circulating among an ing to Christ's ordinance ;
nay, we otherwise inaccessible class of readers. almost doubt, whether Mr. Griffith There is much in it that is good in it- would admit the church of Rome even self, and it may provoke the attention to be called Christian. Here, thereof its readers to the subjects it professes fore, there is a contradiction between to handle. The spirit of the volume
the Article and the elaborate exposiis the most objectionable thing about tion of “ the Minister of Ram's it; because the most contagious, and chapel.” Even, bowever, if we admit the least pardonable of its faults. It that the foreign Protestant churches is, indeed, the very spirit of “puritan- were intentionally included in the deism.” There is all the zeal, and false finition, it by no means follows that feeling, and bad taste, combined with the English Dissenters can receive the much of the genuine religious tone of benefit of this concession. At the
time of the first promulgation of this Catholic': a member of the universal Article, they had no existence; and church of Christ, but sometimes improthe Reforiner certainly never allowed perly applied to the members of the the name of churches to the wild adhe- Romish Church, who ought to be called rents of the Anabaptists, and the other
Romanists, or Roman Catholics. few sects which sprung up out of the
Church: 1. The whole body of Chrisfirst outburst of the Reformation ; and
tians, as the catholic or universal church. when the Independents (who now re
2. The body of Christians in one partijoice in the name of Congregationulists)
cular country, as the Church of England,
a branch of the catholic church. 3. The aftewards arose, the Church of Eng
building consecrated in each parish to laud, and the foreign Protestant
the worship of God. churches, treated them as mere sectu- Heresy, [Greek.) "choice:" applied ries. The very most which can be to choice of religious opinions, and geconceded is, that the Article was in- nerally used in a bad sense. tended to comprise under the name of
Heretic: one who has adopted a " the visible Church," those commu
heresy : one who differs from the nities which were regularly organized
catholic church. according to the Episcopal or Pres
Schism, [Greek,] “rent:" a division
from the christian church without suffibyterian models; and therefore none
cient cause: a sin denounced in scripof the Reformers would have hesitated
ture. 1 Cor. i. 10, and xii. 12-21. in unchurching the English Dissenters.
Eph. iv. 3, &c. The whole history of Independency clearly proves, that it was looked upon,
We trust Mr. Mackenzie will publish
the wbole MS, from which he has now by the whole body of the Protestant churches, as an impious inroad on duly
given us this useful selection.
very organized churches, and as a mere wil
The Schoolboy's Manual; being an ful piece of secturianism. We would, therefore, seriously advise the author
Appendir to u Greek Grummar, and to mend his argument in this point, as
containing some Account of Greece, it is wofully in need of repair.
Geographical and Historical. With a short Biographical Notice of the
most IllustriousGrecian Philosophers, The Young Christian's Glossary; a Se- Heroes, Historians, Orators and lection from an unpublished MS. to
Poems. For the Use of Schools. be entitled, The Protestant School- 1836. London : Wix. Pp. 28. boy's Glossary, for the Use of Gram- “ MULTUM IN Parvo” ought truly to mar, National, and other Schools. be the motto of this little but most By the Rev. CHARLES MACKENZIE, valuable publication. It is admirably A. M. Heud Master of Queen Eli- adapted for superseding many of the zabeth's Grammar School, St. Olave, larger, but less satisfactory Books for Southwark, and Vicar of St. Helen, Schools, on the subjects enumerated in Bishopsgate. London : Simpkin and the title-page. The information is as Marshali. Pp. 24.
accurate as it is varied; and yet conThis very judicious explanation of
densed into the smallest possible space. words, chiefly occurring in the Bible, Liturgy, and other Books of Religion, A Sermon, preached before the Right sully answers the purpose of a sound Rev. the Lord Bishop of Lincoln and and orthodox definition of things, about the Clergy, at the Triennial Visitation, which, we fear, much mischief arises, at Cuiston, July 27, 1837. By E. G. from the want of clear and definite MARSH, M.A., Rector of Waltham. meaning. Such words as heresy and London: : Seeley. 1837. Pp. 27. schism hare, it is to be feared, lost The text of this very able Sermon is their proper signification in these from 2 Tim. ii. 24-26. It was pubdays; and he who tries to bring them lished by request of the Bishop and back to their original meaning deserves Clergy; and we must say, the request our warmest thanks. This Mr. Mac- is not only complimentary to the kenzie has done, and we honour him for preacher, but from the soundness and this seasonable attempt. We give one excellency of the Sernion, creditable or two of his definitions.
to those who made it.
A SERMON ON BAPTISM.
Rev. xx. 15.
Whosoever was not found written in the book of life was cast into
the lake of fire. You have, my brethren, often been addressed on the subject of baptism from this place. I feel satisfied, however, that this important subject has not been too often brought before you. Every part of the word of God needs to be impressed repeatedly upon us all. Why otherwise the ordinance of preaching ? All the great saving truths of the gospel are soon taught: whoever has attentively read the Church Catechism may know them all. Yet we all acknowledge the usefulness and the need of preaching. Why? Because these truths need to be explained, to be repeated, to be in a manner forced upon us,-to be kept continually before our eyes. There is great danger if we lose sight of any one of them. They must all be understood they must all make a part of our religion, or it is no religion at all. And those which are least understood, will need to be oftenest treated from the pulpit. Now of all the great truths necessary to salvation there is none so little comprehended as the necessity of the two sacraments of Baptism and the Lord's Supper. In regard to the Lord's Supper, who, my brethren, that looks at the practice of Christians, would suppose that the Lord's Supper was the necessary thing it really is ? Who would suppose that these were the people who had been taught in their Catechism that the Lord's Supper was generally necessary to salvation ?” in other words, that in all ordinary cases no Christian could go to heaven without this acknowledgment of his faith, and this saving communion of Christ's grace? Can it be said that the treatment of this subject is uncalled for, while the greater number of those who profess Christ's name are never seen at Christ's table ?-—while greater numbers profess that they do not come because they do not understand ?—while still greater numbers, unhappily, do not scruple to say that they do not come because they are not fit?-that is, either because they think they must come perfect as their Saviour himself, which is an impossibility: or because they do not hesitate to harden themselves in a state of unfitness to be called to their account; a state which can only go on increasing in danger from day to day. Who shall say, my brethren, while these things are; while this is the ignorance, the heedlessness, the indifference of professing Christians in a matter closely concerning their Saviour's honour, and their own everlasting peace ; who shall say,it is time to cease repetitions about the Lord's Supper? And in like manner, who shall say there is no need to preach on baptism, when this absolutely necessary sacrament is so little understood ? How many parents only bring their children to baptism lest they should die, as they
without a name !" As if the name had any thing to do with the baptism ! Or as if the child's name had in truth any connexion with his enrolment in the kingdom of heaven! Till this error is utterly rooted out, it cannot be too late again and again to bring the great subject of baptism before a christian congregation. Till this great and fatal mistake is utterly done away, “precept must be upon precept, precept upon precept, line upon line, line upon line, here a little, and there a little."* And a circumstance has now taken place which we may consider in a manner providential, as it almost makes it necessary for every one to see the great difference between christian baptism and merely giving a name. The law of the land has introduced a new way of registration. It is a way which no person whatever is obliged to follow, though he may follow it if he pleases. It is to register a child when born. If he chooses to do this, and if he chooses to give his child a name at the same time, he can. But he need not. The registers of the Church are as much open to him as ever. However, if he chooses to register his child before it is baptized, and if he chooses to give it a name, he can. But what then? A heathen could do the same. This is not baptism-the child is not in the church of Christ—the law of the land cannot make or unmake the terms of admission to the kingdom of heaven. The registration of a name has nothing to do with that. The child must be brought for baptism to the minister of Christ. This is an authority which no human laws or constitutions can give. It was given by Christ to his ministers when he said, “ Go ye into all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost; and lo I am with you alway, even unto the end of the world.”+ Accordingly, my brethren, and this is worthy your particular attention, no child who has not been baptized will have christian burial, whether its name be in the register of births or not. No register can put an unbaptized child in the church of Christ, and therefore no register can give any claim to christian burial. Thus the new law providentially shows that there is a great difference between baptizing and giving a name. It is true that it has been the custom always to give the name at baptism ; it is a custom which has prevailed from the purest ages of the Church, and Christians will do well to keep it up, for the new law does not forbid it. It is well to connect our very names with God's house and service. It is well like our blessed Saviour to receive our name in the house of God. It is well to remember, when we write our names, or when we hear ourselves addressed by them, that we have been brought to Christ in our earliest infancy and dedicated to his service. But though we shall do well to name our children at baptism, yet we may learn from the new law that the name is no part of baptism, since it may be given without baptism; and that the name is of no importance by itself, as it gives no title to christian burial.
And now, my brethren, to state briefly what baptism is. It is the appointment of Christ, whereby we become members of his body the Church. No man is born a member of Christ. None are in the registry of the book of life by nature. Christians are by nature the children of wrath, even as others;t and to be children of God's love, we must be members of his beloved Son. “Without me,” he says, “ye can do nothing."$ Unless we are in him we have no interest, no place in heaven. I am not speaking here of the heathen, who have never had
Isa. xxviii. 10.
| Eph. ii. 3. VOL. XX. NO. I.
† Matt. xxviii. 20.