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pretend by Ignatius Loyola, have houses in Hardwick-street aud at Clongowes, and one near Tullamore.
The Carmelites get 5s, from the rich, with as many intentions as they can at the same time, that is, at the time of getting 5s. for the scapular, the person getting the scapular will give a sum of money that the priest when he says mass (the mass being said for some other purpose, as the priest mass, &c.) may have the “ intention" of saying it for the good of the man's soul, who thus purchases the “intention !" The least sum for blessing the scapular is 1s. Id. The scapular they say has no virtue without at least paying this sum; they could not bless it for nothing -to do so would be to sin against the particular welfare of the order, and the general wel. fare of the church. They also affirm that the name of the person could not be entered on the books without payment. Pp. 9, 10.
As to the differences above named in the missals and breviaries of the various classes, and that the one can not use those of the others, we should be inclined to suspect some slight exaggeration.
There are two other points to which we would object. The first is, that the “ Apostolic Church" of England should be classed as one only among “ the Protestant sects or denominations," although we have the flattering salvo of “ Arians and Socinians always excepted,” since this concedes that they are at least Protestants; so that I fear a Papist inight fairly bid us protest at home against these heretics before we weut all the way to Rome to do so! The second is, the strange declaration that “ Protestants are all agreed in rejecting cross-making altogether as superstitious and idolatrous." Now as the Church of England does pertinaciously retain cross-making, we conclude this writer would deny that it was Protestant. Assuredly we point out such sweeping declarations as these in a sincere desire that a good intention may not in future be marred by such mistakes.
“the hero” of the Book and two Curates besides, cannot be that of “ The Deserted Village,"—is, like so many of the Romish dignities, we suspect, a living in partibus, or perhaps in nubibus, and therefore needs not be accurately described. We must confess ourselves to have been somewhat disturbed at the Table of Contents, which brings into impediate juxta. position such very different subjects of discussion as the following; for example, " The Hero" (i. e, the Rector himself )-- Tithes--Occasional Services-Morning Calls—The Divinity of Christ
-Matrimony--Resignation” (no inappropriate sequel to Matrimony in too many cases). From this specimen, it will be seen that the moral « Hero" is brought into contact with all sorts of opponents, who are raised up for the express purpose of being knocked down by his weight of argument; for he is in all cases, as is very proper, the victor! There may be some doubts as to the good taste of the whole design; but there can be no doubt that design is well executed, and that among many classes the Rector, rendered still inore ubiquitous and conversable by the press, may be made very useful in removing those absurd and superficial objections against the whole system of our Church which the shallowness of Radicalism and Dissent have been too long allowed to propagate,
Select Meditations for every Day in
the Year ; being consecutive portions from Sermons, by Dr. REYNOLDS, Bishop of Norwich. Arranged and Edited by Rev. C. SMALLEY, M. A. Minister of Bayswater Chapel.
London : Burns. 1838. Pp. 295. Dr. Reynolds, who belonged to the more moderate portion of the Puritan party, was consecrated a. D. 1660; and, having survived the troubles of the Great Rebellion, became after the Restoration a constant resident in his diocese, and mixed no more in affairs of state. His writings seem to have been very popular in his day, and for a long time afterwards, particularly among his own party; as may be conjectured from the fact, that he was the person selected to wri: : “ The
The Rector of Auburn. In Two Vols.
London : Simpkin. 1837. Pp. 360 and 378. The Rectory of Auburn,—which, from tbe very full occupation it gives to
Assembly of Divines' Annotations on Ecclesiasticus." The extracts are in this small volume made with much judgment, and are very excellent.
A Selection of Narratives of the Leading Events of Revealed Religion, in the Language of Holy Writ; illustrated by numerous appropriate Wood Engravings, by W. H. BROOKE, Esq. F.S.A. London: Longman. 1838.
To be continued Monthly. The publishers call this “ The Child's Own Bible;" and the narratives and illustrations, with the few simple notes, seem well adapted for the youthful mind. We must confess ourselves, however, to be very jealous of calling any book “ The Bible," except that which is The Bible, the whole Bible, and nothing but the Bible.
history, which attest bis commission to preach the Gospel; to note different occurrences in his ministry, which manifest the hand of Providence in the propagation of our faith; and to show that his life, as well as his writings, confirmed the great doctrine of the evangelical records, that Jesus is the Christ, the Son of God.'”
This “ design” has been moșt ably executed; the reader will find numerous instances of minute facts and incidents pointed out, which are liable to be overlooked, confirmatory of the evidences of Cnristianity here brought forward, and felicitously illustrated. Besides all this, the book is full of the most valuable observation, of deep learning, and accurate criticism. We cordially recommend it to all, and particularly to our clerical readers.
An Universal History, from the Crea
tion to A. D. 1828. Divided into Scenes and Shadows of Days departed. twenty-one Periods, at the most re
By W.L. Bowles. London: Picker markable Epochs of the World. By ing. 1837.
E. Quin, M.A. London: Seeley. The title-page goes on to tell us, that 1838. Pp. 367. it will be found “a Narrative, accom- This very admirable epitome ought to panied with poems of youth, and some be in the hands of all; it is particularly other poems of melancholy and fancy
adapted for schools, and the neophytes in the journey of life from youth to of historical studies. age.” The Introduction contains some very amusing and interesting passages of the life of the venerable author; and the poems, which are dedicated
A Collection of Private Devotions, in to Robert Southey, Esq. the Laureate,
the Practice of the Ancient Church, are full of sweetness, and of a subdued,
called the Hours of Prayer : as they but chastened melancholy.
were much after this manner published by Authority of Queen Eliza
beth. 1560. Taken out of the Holy A View of the Evidence afforded by
Scriptures, the Ancient Fathers, and the Life and Ministry of St. Peter
the Divine Service of our own Church.
Eleventh Edition. London: Rivingto the Truth of the Christian Revelation.
ton. 1838. By P. S. DODD, M. A.
Pp. 414. Rector of Penshurst, Kent, and
The number of editions through which Chaplain in Ordinary to the King this little volume has passed, will London : Rivington. 1837.
afford some presumption as to its In his Preface, the author says: “My merits. When, however, our readers design is to point out the internal are informed that the author is no less characters of authenticity with which than Dr. Cosin, who was Bishop of the scriptural accounts of St. Peter Durham in the reign of Charles II., abound; to bring together various they will require little commendation facts, connected with that apostle's from us. We will only add that the VOL. XX. XO. VII.
work evinces much learning, great judgment, and sound piety.
principal matter, spiritual and otherwise, by H. Wood, Esq. The texts of Scripture are also given in full at the bottom of the page. So accustomed were we in our boyhood to read the Pilgrim's Progress with plates, that notwithstanding the neat way in which this volume is printed, as are all Mr. Rickerby's publications, we still would recommend their addition in the next reprint.
The Bruised Reed and Smoking Flax.
A Fountain Sealed. A Description of Christ. By RICHARD SIBBES, Ď.D. London: Pickering. 1838.,
Pp. 305. We are indebted to our spirited and tasteful publisher, for the re-appearance of these works of an old and useful divine. The inducement which led to their publication appears to have been a passage in the will of good Mr. Izaak Walton, in which he says, “ To my son Isaak, I give Doctor Sibbes bis Soul's Conflict, and to my daughter, his Bruised Reed; desiring them to read them, so as to be well acquainted with them.” Of Dr. Sibbes as a writer, we may observe that he is plain,forcible, scriptural,and practical.
To the volume is prefixed a brief memoir of the author, and also what has never yet been given, a full list of his different publications. The true Christian may receive much comfort and encouragement in the perusal of this excellent volume.
Disce Mori. Learn to Die. By C.
SUTTON, D.D. London: Burns.
1838. Pp. 321. It is with much pleasure that we are now daily witnessing the republication of some of the religious works of our old divines. Compared with authors of modern date, (with few exceptions,) their writings abound with great scriptural knowledge, with much spiritual feeling, and with powerful application. Of this class is “Disce Mori,” which was written by Dr. C. Sutton, about A.D. 1600.
The Pilgrim's Progress from this World
to that which is to come. Delivered under the similitude of a Dream. · By JOHN BUNYAN. London:
Rickerby. 1838. Pp. 310. So universally is the “ Pilgrim's Progress" known, that little need be said beyond announcing the publication of a new edition of a work which for the last 150 years has interested readers of all ages. This volume has prefixed to it a Memoir of the Author, by J. A. St. John, Esq., and a key to the
Questions on the History of Europe ;
a Sequel to Miss Mangnall's Historical Questions. By Julia CORNER. London : Longman and Co. 1837.
Pp. 404. Whoever has read the Historical and Miscellaneous Questions, by Richmal Mangnall, to which the present volume is proposed as a sequel, will clearly understand the nature of Miss Corner's work, which we now introduce to the reader's notice. We have examined its contents, and are happy in saying that the fair authoress has spared no pains to make her labours both instructive and pleasing.
ON CHRISTIAN HOPE.
1 Peter 1. 3. Blessed be the God and Father of our Lord Jesus Christ, which, accord
ing to his abundant mercy, hath begotten us again unto a lively hope,
by the resurrection of Jesus Christ from the dead. “ Hope thou in God," says the Psalmist; and “ hope to the end," says St. Peter : but the text enters more fully into the subject than do either of these passages, and declares the blessedness, the foundation, and the character, of a truly christian hope. And happy indeed is the man who has made his own heart the habitual abode of so holy a principle, and can often feel and sincerely express the truth of the words just quoted. But how often do we see those who exhibit very faint evidences of genuine Christianity giving utterance to a strong hope in Christ, and thinking and speaking confidently of their final salvation. If I ask a man of worldly character whether he expects to be saved, he replies that he hopes so. If I tell a man of depraved habits that his sin may draw down upon him the vengeance of God, he says he hopes it will be forgiven. If I point out to an ignorant man that there is a hell and a heaven in the world to come, to the former of which he may go, and to one of which he must go when he dies, he hopes he may go to the heaven, but studies not to work out what he hopes. Must not these hopes, and many others that I could mention, be ill-founded ? Must they not prove fallacious even in this world ? Must they not be found empty and unwarrantable in eternity ? For on what, I ask, are the heavenly hopes of the ungodly man fixed? And on what condition does he expect to realize them ? And who, does he suppose, is the giver of the gift? And where is the place in which it will be found ? How confounding it is to the ungodly man to answer any of these questions! Eternal life is that on which the hopes of the ungodly man are fixed, but to the godly alone is it granted. The ungodly man expects to be happy hereafter without being holy here ; but this latter is the sole condition of the attainment of the former. The Giver of eternal life is “ God in Christ, reconciling the world unto himself,” but God the infinitely just, the infinitely pure, the infinitely holy, who will not admit the wicked to his presence, or by any means sanctify or glorify but in his own way. And the place in which God will assemble the redeemed will not be like this earth, where good and evil are mingled, where pious and profane are made to abide together, where God's people and Satan's people are found in one family and one village ; but where every holy and rightminded person, of whatever age, sex, intellect, condition, or nation, who has lived since the world began, will be gathered together in one vast fold, under one great Shepherd, and all others excluded.
But, in order to demonstrate plainly and fully to the hardened and sensual the fallacy of any hope they may have of eternal life as long as they continue in sin, I will explain
In the First place, the legitimate foundation of “ a lively hope.”
In the Second, its exercise,
In the First place, I will explain the legitimate foundation of “a lively hope :” and it is, in the words of the text, faith “ in the resurrection of Jesus Christ from the dead.” But the faith that lays such a foundation must be of a peculiar kind. It cannot be a dry, heartless, speculative assent to the doctrine, but a devout, active, spiritually engrafted conviction of it, which aims at its development in practice, and its consummation in heaven. The believer is Hemly convinced that Jesus Christ rose from the dead, and that his resurrection made way for ours. The believer is firmly convinced that the propitiation of Jesus Christ for sin has purchased for him not only a resurrection from death, but a resurrection unto life; and that this resurrection unto life, so purchased, is still only to be attained on the Giver's conditions of faith, repentance, and holiness.
With this firm conviction impressed on his mind, and made manifest in his life, the believer naturally looks forward to the time when he shall reach that paradise for which he so habitually strives; and being certain that there is such a paradise, is “secure, because there is hope." And the firmer the faith is, the stronger the hope. And the excellency of this firm faith is, that, on the authority of the word of God, and through the inspiration of the Holy Spirit, it is as fully persuaded of the truth of what has been and will be, as if it had seen them. And the excellency of this strong hope is, that through the same Divine influence, and on the foundation of faith, it looks forward as cheerfully through the glooms and storms of life to the ultimate crown of rejoicing, as though all had been fair and bright, and it had even caught a glimpse beforehand of the realms of glory.
“ Faith is the substance of things hoped for," " and if we hope for that we see not, then do we with patience wait for it." Faith, then, in " the resurrection of Jesus Christ from the dead" being the foundation of “ a lively hope,"' we proceed to notice
In the Second place, its exercise. And for this we need go no further than our own experience. It was a most merciful ordination of Providence, that, when man fell, and his condition became chequered and prostrate, hope sprung up in his heart. The ground was cursed, but he “ ploughed in hope.” The woman was to conceive in sorrow, but she looked forward to the joy. Knowledge of evil had come, but knowledge of good was to follow. Thorns and thistles were to grow, but harvest was never to cease. Enmity was to take up its weapons, but the discomfited might be conqueror at last. A paradise below had been lost, but a paradise above had been promised. Man must “return to his dust,” but “in his flesh he might at last see God.” What hope amid the dark ages and afflictive dispensations of man's first sojourn in a troublesome world must not these mercies have cherished ! Lost though man was in many respects, desperate his condition, fallen his estate, he had still something within him which “bid him be of good cheer,” and told him all was not lost. Hope was the “ tree of life," which, when Adam was driven out of paradise, spread out her ample branches for his shelter. Hope was the olive-leaf which assured him of a spot