Obrázky na stránke
PDF
ePub

tical reading of the scripture deserve especial attention. We have only room for the following outlines:

1. In reading the Scriptures, then, with a view to personal application, we should be careful that it be done with a pure intention.

He, however, who peruses the sacred volume, merely for the purpose of amusing himself with the histories it contains, or of beguiling time, or to tranquillize his conscience by the discharge of a mere external duty, is deficient in the motive with which he performs that duty, and cannot expect to derive from it either advantage or comfort amid the trials of life. Neither will it suffice to read the Scriptures with the mere design of becoming intimately acquainted with sacred truths, unless such reading be accompanied with a desire, that, through them, he may be convinced of his self-love, ambition, or other faults, to which he may be particularly exposed, and that by the assistance of divine grace, he may be enabled to eradicate them from his mind.

2. In reading the Scriptures for this purpose, it will be advisable to select some appropriate lessons from its most useful part; not being particularly solicitous about the exact connexion or other critical niceties that may occur, (though at other times, as ability and opportunity offer, these are highly proper objects of inquiry,) but simply considering them in a devotional or practical view.

3. In every practical reading and application of the Scriptures to ourselves, our attention should be fixed on Jesus Christ, both as a gift to be received by faith for salvation, and also as an exemplar, to be copied and imitated in our lives.

We are not, however, to imitate him in all things. Some things he did by his divine power, and in those we cannot imitate him: other things he performed by his sovereign authority, in those we must not imitate him: other things also he perfomed by virtue of his office as a Mediator, and in these we may not, we cannot follow him. But, in his early piety, his obedience to his reputed earthly parents, his unwearied diligence in doing good, his humility, his unblamable conduct, his self-denial, his contentment under low circumstances, his frequency in private prayer,

his affectionate thankfulness, his compassion to the wretched, his holy and edifying discourse, his free conversation, his patience, his readiness to forgive injuries, his sorrow for the sins of others, his zeal for the worship of God, his glorifying his heavenly Father, his impartiality in administering reproof, his universal obedience, and his love and practice of holiness,-in all these instances, Jesus Christ is the most perfect pattern for our imitation.

4. As every good example, recorded in the Scriptures, has the force of a rule, so when we read therein of the failings as well as of the sinful actions of men, we may see what is in our own nature: for there are in us the seeds of the same sin, and similar tendencies to its commission, which would bring forth similar fruits, were it not for the preventing and renewing grace of God. And as many of the persons, whose faults are related in the volume of inspiration, were men of infinitely more elevated piety than ourselves, we should learn from them not only to "be not high-minded, but fear," (Rom. ix. 20:) but further, to avoid being rash in censuring the conduct of others.

5. In reading the promises and threatenings, the exhortations and admonitions, and other parts of Scripture, we should apply them to ourselves in such a manner, as if they had been personally addressed to us.———

6. The words of the passage selected for our private reading, after its import has been ascertained, may beneficially be summed up or comprised in very brief prayers or ejaculations.

If we

The advantage resulting from this simple method has been proved by many, who have recommended it. pray over the substance of Scripture, with our Bible before us, it may impress the memory and heart the more deeply. Should any reference to the Scriptures be required, in confirmation of this statement, we would briefly notice that the following passages, among many others that might be cited, will, by addressing them to God, and, by a slight change also in the person, become admirable petitions for divine teaching; viz. Col. i. 9, 10.-Eph. i. 17, 18, 19.— 1 Peter ii. 1, 2.-The hundred and nineteenth Psalm contains numerous similar passages.

7. In the practical reading of the Scriptures, all things are not to be applied at once, but gradually and successively; and this application must be

made, not so much with the view of supplying us with materials for talking, as with matter for practice.

Finally, this practical reading and application must be diligently continued through life; and we may, with the assistance of divine grace, reasonably hope for success in it, if, to reading, we add constant prayer and meditation on what we have read. With these we are further to conjoin a perpetual comparison of the sacred writings; daily observation of what takes place in ourselves, as well as what we learn from the experience of others; a strict and vigilant self-examination; together with frequent conversation with men of learning and piety, who have made greater progress in saving knowledge; and, lastly, the diligent cultivation of internal peace.-Pp. 217-221.

Mr. Carpenter's Introduction is a compilation chiefly confined to the subjects comprised in the two last volumes of Mr. Horne, to which he is considerably, not to say somewhat unfairly, indebted. His work, however, is by no means so well adapted to the theological

student as Mr. Horne's Critical In

troduction; and the mere English

reader will find that it omits some very important points, which Mr. H. has comprised in his compendium, such as, for instance, the evidence of the genuineness, authenticity, and inspiration of the Holy Scriptures;-topics on which Mr. H. excels, and which are highly important in the present day. Mr. C.'s work, indeed, contains much that is interesting and instructive : but neither in extent of information, in cheapness of price, or in general utility, will it bear a comparison

with Mr. Horne's.

The Mystery of Iniquity; or, A Warning to Protestants: founded on the Analogy between the Corruptions of Popery and the Corruptions of the Human Heart. A Sermon, by the Rev. C. S. Hawtrey, M. A. Pp. iv. and 20.

An Appeal to the Common Sense of England, relative to the Catholic Claims. By Richard Lloyd, A. M. Pp. 60.

WE have here two excellent and seasonable publications, every way deserving of extensive circulation. Mr. Hawtrey's Sermon was preached at the Jews' Chapel, on Nov. 5, from 2 Thess. ii. 7; from which he points out the suitableness of the (Popish) system to man's natural depravity, and the practical lessons which this view of the subject is calculated to teach. These are important points. Many forget entirely that, under every system, and amongst every denomination, there is a powerful bias towards those errors and heresies which are so strikingly exhibited in the Popish system. The pride, the indolence, the secularity of the human heart, are all opposed to the humbling, holy, spiritual doctrines of the gospel of Christ; and even in our zeal against the corruptions of Popery, there is danger lest we

should rest in the mere external

profession of Protestantism; without seeking earnestly to partake of the renewal of the heart.

Mr. Lloyd's is a strong and sensible appeal against conceding the Catholic Claims. We regret that we can only find room for the following extracts; but trust that many of our readers will be enduced to peruse the whole.

These Papal thunders may have lost their terrors in the ears of Protestants; and a few of the Romish persuasion may possibly entertain some religious opinions of a more liberal nature, than their church authorizes, and even venture, in this enlightened country, to speak with comparative freedom, under the hope of softening the hard and repulsive features of Popery, and removing the wellfounded apprehensions of danger which militate against their petitions for those civil honours and distinctions that imply previous conditions, and are not natural, but adventitious rights.

But we are not to be duped, my Countrymen by such language; we must form our judgment not from lax and equi

[ocr errors]

vocal declarations,-not from unauthorized interpretations of the Romish faith, but from the faith itself, as it stands recorded in their Creeds, Liturgy, and Catechisms; we must look to the avowed dogmas of Popery, and that accredited standard of their religion, the Council of Trent; for "the cruel laws of che Romish Church," observes an author deeply conversant with the subject, are nothing but a republication in blood of the Articles of her faith stamped in every copy of the decrees of Trent."-And does not the same Council declare, that every person who has received Baptism either in the Church or out of it, is obliged to obey all the precepts of the holy Church, either written or delivered by tradition; and that whoever denies that such baptized persons should not be forced to obey these precepts by any other punishment than that of excommunication, is to be accursed? Hence a Papist is bound to be intolerant; he must deem himself accursed, if he omits any opportunity of forcing people into the Romish Communion. This conviction, sanctioned as it is by the Pope and his Bishops in Council, would soon rekindle the fires of Smithfield under circumstances auspicious to their lust of dominion. May God forbid that such an augmentation of power should be conceded to the implacable enemies of our Protestant faith? It is quite sufficient that an intolerant Church is not only tolerated, but enjoys the many privileges already conferred upon her. Does not the College at Maynooth (to the support of which our Government contributes) set the highest value upon the decrees of the Council of Trent? Does it not maintain the infallibility of the Romish Church, and that the bare act of separation from her excludes men from the hope of salvation,—and that she still retains her jurisdiction over all Schismatics? And hath not Dr. Troy, (the titular Archbishop of Dublin) in a publication of no ancient date, expressed his marked approbation of the fourth Lateran Council, the decrees of which declare the extirpation of heretics, (i. e. of all Christians differing from the Church of Rome) and the dethronement of all heretical Princes; and that all engagements entered into with heretics, though sanctioned by oath, are nullities? Shall we then in direct opposition to these authentic statements arising out of the very genius of Popery, -(statements which admit of no limitation in practice, except what originates

in the want of power to carry them into execution) attend to the vague declara, tions of a few Politico-Theologians, who are disposed to temporize and prevaricate for the purpose of advancing their own cause and interest? Can their depositions alter the nature of their Religion, dissolve their relation to it, annul its injunctions, or discharge them from obedience to them? As the principles of their Church have undergone no changes, we should form and regulate our judgment by their operations and influence upon the people at large, and more especially as reflected in the uniform conduct of the Romish Priesthood, -a body of men who live and act only for the aggrandisement of their Hierarchy, and whose celibacy, insulating them from the rest of the Community, and exempting them from all the relative duties of life, enables them to devote themselves exclusively to its interests. Their practice supplies the best comment upon their Creed, and fully demonstrates what an absolute dominion is exercised by them over the private rights and opinions of their flocks.-Pp. 25-29.

It has been advanced in defence of the Church of Rome, that She exercises only a spiritual power, and that there is no ground for that jealousy and alarm which some entertain about the consequences of granting her Petitions. This statement rests upon a distinction, which has little or no foundation in practice. It seems to imply that religion is only a series of theological dogmas,-—a mere, abstract speculation, which has no necessary connexion with the affairs of this world. But this is not the fact. She attaches herself to all the relations of life, since all temporal matters become, in some measure, spiritual by their reference to spiritual ends; and all spiritual things become in like manner, temporal, as they conduce to the temporal welfare of kingdoms. And where is the Casuist, who can by any certain bounds distinguish their jurisdiction, or draw such a clear line of demarcation between our religious and civil duties, as will render them capable of that arrangement and simplification upon, which the validity of this defensive plea depends. Emanating from the same divine source, and partaking of each. other's nature, they are necessarily so. blended and incorporated with the complex concerns of our present state, that no moral or political Philosopher can. disentangle their practical operations, or contemplate them in the solitude of

metaphysical abstraction, without circumscribing the range of our obligations, or despoiling obedience of its best and most cogent motives.

Now Christians, if the spiritual and temporal Power were co-ordinate and independent of each other, could not but be involved in a state of continual perplexity and distress. May not a Romanist, under such circumstances, be led to consider many acts as spiritual, which our Government might consider as temporal; and would not each of these Powers naturally endeavour to bring every thing within the verge of its own cognizance and jurisdiction?-and there could be no termination to such differences, without the interposition of a third Power to arbitrate between them. Each will zealously promote its respective cause,the one by instruments of a secular nature,―the other by the more perilous weapons of Anathemas,—of those invisible terrors, which tend to appal the mind, and subjugate the conscience; and in this incessant conflict for Supremacy, the Sovereignty of the one must be ultimately destroyed; and as the Ecclesiastical authority claims an origin purely divine, and not subject, by any contingencies, to those changes and translations, to which temporal dominions are subject, it cannot be expected that it will be easily controlled, and much less be ever extinguished by them. And the Pope, moreover, possesses this singular advantage above all other Sovereigns, that his mandates, being those not only of a temporal Prince, but also of a spiritual Guide, are absolute,-deriving an irresistible influence from that infallibility and plenitude of Power, to which he lays claim; for all the sanctions of the Apostolic See are to be so understood and received, as if they were confirmed by the voice of St. Peter himself.-If such be the extensive, and indefinite authority of the Pope individually or in conjunction with Councils, would not a compliance with the full demands of the Roman Catholics, introduce those discordant elements into the State, which might ultimately endanger its safety?— Our admirable Constitution, being founded in a deep knowledge of human nature, throws up no such incongruities and difficulties; it wisely combines the duties and interests of individuals with the safety and welfare of the kingdom, and thus renders the fundamental laws of our nature subservient to that balance

of power in the three branches of the Legislature, which brings its own security with it. And to mark in a stronger degree, the temerity of granting the Catholic Claims even upon the false assumption, that the Papal Monarchy is not a temporal dominion, and that the Roman Pontiff is only a Spiritual Bishop, -I proceed to remind you of what Baronius hath expressly affirmed concerning the extent of his Episcopal authority-"There can be no doubt,” he observes, "but that the civil principality is subject to the sacerdotal, and that God hath made the political Government subject to the dominion of the spiritual Church." And Bellarmine's opinion corresponds with this doctrine, though he has declared it in a more qualified and circuitous manner. "When," says he," the jus divinum and the jus humanum are at variance, the former must be observed in preference to the latter; 2966 By reason of the Pope's spiritual power, he has, at least indirectly, a certain power, aud that supreme in temporals."" That the power of the Pope is indeed properly in itself, and directly spiritual, but that by it he can dispose of the temporal things of all Christians, when that is required for the end of the spiritual power, to which the ends of all temporal power are subordinate; for though he has no merely temporal power, yet he has it in ordine ad bonum spirituale. If there should be an opposition, the spiritual can and ought to coerce the temporal by any way or means which shall be seen necessary

for its purpose." "This opinion," observes Barrow, "doth not in effect and practical consideration any wise differ from the former; but only in words devised to shut out envy, and veil the impudence of the other assertion; for the qualifications, by reason of the spiritual power, and at least,-indirectly, are but notional, insignificant, and illusive in regard to practice; it importeth not, if He hath in his keeping a Sovereign Power, upon what account or in what formality He doth employ it; seeing that every matter is easily referrible to a spiritual account ;-seeing He is sole judge upon what account He doth act ; seeing, experience showeth, that He will spiritualize all his interests, and upon any occasion exercise that pretended authority; seeing it little mattereth, if He may strike Princes, whether He doth it by a downright blow or slantingly."— Pp. 40-45.

INTELLIGENCE.

CAVAN REFORMATION MEETING. LORD FARNHAM'S SPEECH.

THE following extracts from the speech delivered by Lord Farnham at the late Cavan meeting for promoting the refor mation, appear so interesting and important at the present juncture, that we trust our Readers will approve the insertion, notwithstanding the space they necessarily occupy.

"Ladies and Gentlemen,-From the situation in which I am providentially placed, it becomes my duty to state the nature and the objects of that Society which the present respectable assembly has met to establish, and in proceeding to do so it is necessary that I should present you with a short history of those occurrences, which under the blessing of God have led to such extraordinary results, and fixed the attention not only of Ireland, but the Empire at large. To explain more correctly the design of our coming together this day, it may be of service to detail in their order, the principal circumstances which have led to that important work of Reformation which is going on around us; and if in the course of the statement I should feel it necessary to speak of myself, I trust that the peculiar situation which it has been my privilege to hold will serve to acquit me of the charge of egotism. I need scarcely allude to the calumnies which have been heaped upon me by the intemperate and seditious press-the obloquy to which my name, and the motives imputed to me have been exposed by the Romish Hierarchy, and the slanders concerning me which have been propagated by their willing slaves and adherents. You, also, Ladies and Gentlemen, have shared in these calumnious imputations; and in order to do justice to myself and to my friends, it is necessary that I should endeavour on the present occasion to exculpate both from the odious and unfounded charges which have been alleged. Until very lately I was of opinion that the superstitious attachment of the Roman Catholic people to their Priests, was so strong, and the sway of the Clergy over the minds of their flocks so absolute, that any idea of the possibility of detaching the people from them appeared to me to be visionary. A fair and full experiment has now been made, and the result most satisfactorily proves that this opinMARCH 1827.

ion was founded in ignorance of the actual state of Ireland, and that the conversion of thousands of its inhabitants to Protestantism is no matter of Utopian speculation. In the month of September last, three schoolmasters of the Roman Catholic persuasion, who in their respective schools had read and taught the Bible, came to Farnham. They inquired for my Chaplain, the Rev. Mr. M'Creight, and informed him that from reading the Holy Scriptures they were convinced of the errors of the creed which they had hitherto professed, and were desirous of conforming to the Established Church; and only wanted the countenance and protection of Protestants in order to fix their determination. They were told to consider well what they were about to do, and not to form any expectation of deriving the least temporal advantage from a change of religion, and that all they were to look to was countenance and protection, if they evinced by their conduct the sincerity and purity of their motives. They were discouraged from reading a public recantation-but were admonished to attend regularly at their parish church, and diligently to seek all other means of grace. A Bible, a Prayer Book, and a few tracts were given to each of them, and they were sent away to their respective homes. In about three weeks they returned, repeating their wish to read a public recantation as the best means of putting an end to the importunities of friends who still entertained hopes of bringing them back. I had heard that a few Roman Catholics in the parish of Ballymachugh had long secretly wished to renounce the errors of their church, and were only waiting for a favourable opportunity of doing

So.

This was now presented, and they declared their anxiety to come forward. The 6th of October was appointed for assembling at Farnham, in order that inquiries might be made as to their character, motives, and information. The result being perfectly satisfactory, on the 8th of October seventeen persons formally renounced the errors of Popery in the church at Cavan. Such was the commencement of this great work.-A circumstance so novel and interesting of course created a great sensation Q

« PredošláPokračovať »