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from being “ again a burthen to the Divine eternal torment?' We can find mercy, and who dreaded' to seem to tram

for these words no other than a ple on what they had obtained,' be thus at last,timidly, or rather reverently, advances

sense perfectly anti-scriptural. Try to set forth God's last provision against the to explain them away-still, there malice of Satan, repentance after Baptism. are the words; unjustifiable and ‘God, providing against these bis poisons,

anti-scriptural. And if not one, though the door of full oblivion (ignos

but a hundred Fathers, yea, if an centiæ) is closed, and the bolt of Baptism fastened up, alloweth somewhat still to be angel from heaven were to teach open. He hath placed in the vestibule this doctrine, we should repudiate (of the Church, where penitents used to

it, as being ' another gospel,' or kneel) a second repentance, which might

rather be open to those who knock.” But how

• not another ;' but a seeddoes Tertullian describe this discipline ?

plot of trouble to the professing * Full confession (exomologesis) is the church of Christ. discipline of prostrating and humbling the

Repentance, without so much as whole man; enjoining a conversation

the mention of faith, is the way which may excite pity ; it enacts as to the very dress and sustenance—to lie on sack- proffered for the pardon of sin. cloth and ashes : the body defiled, the And that in this we may not mismind cast down with grief : those things, represent, let us take another exin which he sinned, changed by a mourn

tract from page 62. ful treatment ; for food and drink, bread only and water, for the sake of life, not of What one does mourn, is the loss of the belly; for the most part to nourish that inward sorrow, that overwhelming prayer by fasting; to groan; to weep; to sense of God's displeasure, that fearfulmoan day and night before the Lord their

ness at having provoked His wrath, that God; to embrace the knees of the Presby. reverent estimation of His great boliness, ters and of the friends of God; to enjoin that participation of His utter hatred of all the brethren to pray for them. All sin, that loathing of self for having been this is contained in ‘full confession,' with so unlike to Christ, so alien from God; it the view to recommend their repentance; is that knowledge of the reality and hateto honour the Lord by trembling at their fulness of sin, and of self, as a deserter of peril ; by pronouncing on the sinner, to God; that vivid perception of heaven and discharge the office of the indignation of hell, of the essential and eternal contrast God; and by temporal affliction,-I say between God and Satan, sin and holiness, not to baffle, but-to blot out eternal tor- and of the dreadful danger of having again ment. When therefore it rolls them on fallen into the kingdom of darkness, after the earth, it the rather raises them ; when having been brought into that of light and it defiles, it cleanses them ; accusing, it of God's dear Son,-it is this that we have excuses them ; condemning, it absolves lost ; it was this which expressed itself in them. In as far as thou sparest not thy- what men would now call exaggerated self, in so far will God, be assured, spare actions, and which must appear exagge. thee.'

rated to us, who have so carnal and comThe writer of this Tract is very

mon-place a standard of a Christian's pri

vileges and a Christian's holiness. The solicitous to relieve his quotations absence of this feeling expresses itself in and his argument from the ill-fame all our intereourse with the bad, our tole. of Popery. But in vain. In a note he rance of evil, our apathy about remedia.

ble, and yet unremedied, depravity ; our thus props up the closing passage of

national unconcernedness about men's Tertullian. This sentiment *

souls ; our carelessness amid the spiritual has nothing to do with the Romish starvation of hundreds of thousands of doctrine of satisfaction. It has, our own people. We are in a lethargy. bowever, we should say, the strict

Our very efforts to wake those who are

deeper asleep, are numbed and powerless. est affinity with it, were it not that

Until we lay deeper the foundations of re. the language of the Fathers is so

pentance, the very preaching of the Cross extremely loose and rambling, that of CHRIST becomes but a means of carnal in some instances it would be very

security. difficult to say what they really Here, repentance is made not mean, But we must still ask, merely prominent, but exclusive. What do words mean? What is The closing sentence shows how the meaning of 'temporal afflic- ill the effect of the true preaching tion,' having power to blot out of the cross of Christ is understood.



It is the preaching of the cross that silence, not cutting off hope, and yet not softens, melts, and subdues the nurturing an untimely confidence, or heart, more than any thing else.

presumptuous security. True repentance can never be pro

As our own beloved church is moted but by the liveliest exhibi

thus represented as silent in protion of the office of justifying faith.

pounding faith in Christ to the The following passage from the penitent, thus leaving him in the Preface to Professor Pusey's Tract

io horror of a great darkness,” on on Baptism exhibits, in colours

a subject of all others most intemost gloomy, the scope of his

resting to those who daily confess

themselves " miserable sinners,” argument concerning repentance.

we beg to direct the reader to the The pardon in baptism is free, full, in

Homily of the Church of England stantaneous, universal, without any ser

Repentance and true Reconance for those who have forfeited their ciliation unto God. An essential Baptismal pardon, is slow, partial, gradual, part of genuine repentance, repreas is the repentance itself, to be humbly

on vice on our part; the pardon on repent

sented to consist in faith. Hear waited for, and to be wrought out through that penitence; were the repentance at

now the Anglican Fathers : once perfect, so, doubtless, would the par- The third part of repentance is faith ; don be; but it is part of the disease, en- whereby we do apprehend and take hold tailed by grievous sin, that men can but upon the promises of God, touching the slowly repent; they have disabled them- free pardon and forgiveness of our sins : selves from applying completely their only which promises are sealed up unto us, cure; the anguish of repentance, in its with the death and blood-shedding of his early stages, is often the sharpest; it is Son Jesus Christ. For, what should generally long afterwards that it is in any avail and profit us to be sorry for our real degree purified and deepened; and sins, to lament and bewail that we have therefore the ancient Church diligently offended our most bounteous and merciful noted out of the Old Testament the means Father, or to confess and acknowledge our whereby repentance might be heightened offences and trespasses, though it be done and secured, as humiliation, voluntary ever so earnestly, unless we do stedfastly affliction, prayer, self-denying bountiful. believe, and be fully persuaded, that God, ness, and the like. Again, the penitent for his Son Jesus Christ's sake, will for. must regard himself, not merely as a no- give us all our sins, and put them out of vice, but as a very weak one : he has al- remembrance, and from his sight? ready cast away the armour wherewith he Therefore, they that teach repentance was clad'; he is beginning an irksome, without a lively faith in our Saviour Jesus distasteful course, and having already Christ, do teach none other but Judas's failed, it becomes him not to be impatient repentance; as all the schoolmen do, of suspense, or too confident in his new which do only allow these three parts of steadfastness, but to be content to wear repentance-the contrition of the heart,

doubt's galling chain,' until God shall see the confession of the mouth, and the satit healthful for him gradually to be re- isfaction of the work. But all these things lieved. The fears, and anxiety, whereof we find in Judas's repentance, which in he ignorantly complains, and would rid outward appearance did far exceed and himself by the one or the other system of pass the repentance of Peter. (Matt. xxvii. theology, is a most important, perhaps an 3.) For, first and foremost, we read in essential condition of his cure, otherwise the Gospel, that Judas was so sorrowful God would not have sent troubles, often and heavy, yea, that he was filled with such so intolerable.

anguish and vexation of mind, for that Man desires to have, under any circum- which he had done, that he could not stances, certainty of salvation through abide to live any longer. Did not be also, Christ: to those who have fallen, God before he hanged himself, make an open holds out only ' a light in a dark place,' confession of his fault, when he said, “I sufficient for them to see their path, but have sinned, betraying the innocent not bright or cheering as they would have blood ? " And verily this was a very bold it: and so, in different ways, man would confession, which might have brought him forestall the sentence of his Judge; the to great trouble. For by it he did lay to Romanist by the Sacrament of penance; a the High Prieşt's and Elders' charge the modern class of divines by the appropria- shedding of innocent blood, and that they tion of the merits and righteousness of were most abominable murderers. He our blessed Redeemer; the Methodists by did also make a certain kind of satisfacsensible experience: our own, with the tion, when he did cast their money unto ancient Church, preserves

a reverent them again.

No such thing do we read of Peter; tism are curable ; but not as before, in although he had committed a very heinous that then remission is given through sin, and most grievous offence in denying faith alone, but now through many tears, his Master. We find that “ he went out, and mournings, and weepings, and fastand wept bitterly :” whereof Ambrose, ings, and prayer, and toil proportioned to speaketh on this manner; Peter was sorry the greatness of the sin committed. and wept, because he erred as a man. I

Faith alone in the first instance do not find what he said. I know that he wept. I read of his tears, but not of his

at baptism is made the means of satisfaction. But how chance that the justification: afterwards, repentone was received into favour again with ance alone, God, and the other cast away, but because

The following passages from the that the one did, by a lively faith in Him

Tract under consideration are furwhom he had denied, take hold upon the mercy of God; and the other wanted

ther adduced, as shewing the faith, whereby he did despair of the good- writer's view concerning the one ness and mercy of God?

repentance after baptism. It is evident and plain then, that, although we be never so earnestly sorry for

And therefore, I say unto you, that, our sins, acknowledge and confess them;

after that great and holy calling (Bapyet all these things shall be but means to

tism) if any be tempted by the devil and bring us to utter desperation, except we

sin, he has one repentance. But if he sin do stedfastly believe that God our hea

again, and repent, it will not profit the venly Father will, for his Son Jesus

man who doth such things, for hardly will Christ's sake, pardon and forgive us our

he live to God. And I said, 'Sir, I reoffences and trespasses, and utterly put

vived, when I diligently heard these comthem out of remembrance in his sight.

mandments. For I know, that if hereTherefore, as we said before, they that

after I add not to my sins, I shall be teach repentance without Christ, and a

saved.' And he said, 'Yea, and all who lively faith in the mercy of God, do only

shall do these commandments, shall be teach Cain's or Judas's repentance.

saved.' When advance erroneous

* Rightly are they blamed,' says St. persons

Ambrose, ' who think that repentance is doctrines, we know not how far

frequently to be re-enacted, for they wax they may go, or how long they will wanton in Christ. For if they were truly stand to what they have once stated,

repenting, they would not think it often

to be repeated--for as there is one baptism nor can we tell how many follow

so also one repentance-one, I say, public ers they shall have, or how long repentance-for we ought to repent of these followers may adhere to our daily sins ; but this repentance is for them. The doctrine of the · One lighter offences, that for heavier. But I

have found more readily persons, who re. and only one Repentance' after

tained their innocence, than such as rebaptism, is, however, of such a na

pented, as were fitting.' ture, that we are unwilling to re- If such men as Noah, Daniel, and Job, gard it as likely to obtain a very cannot by their righteousness save their extensive, or a very abiding influ

children, with what confidence shall we

approach to the palace of God, if we keep ence. We can indeed conceive

not Baptism pure and undefiled? He who young enquirers to be for a time

dealeth corruptly in the fight of incorfearfully awe-struck, and over- ruption, what shall be done to him? For whelmingly embarrassed in their of such as have not kept the seal, He

saith, “ their worm dieth not.” Let us, consciences: but prayer, with the

then, while we are on earth, repent. use of the scriptures, will, we are The same truth was expressed by the persuaded, show to them a more Fathers, in that oft-misinterpreted metaexcellent way; rather let it be

phor, that they who had fallen into said, a way opposite to that which

grievous sin after Baptism, should cling

to repentance, as to a plank from a the following passages point out. shipwreck; not (as Romanist writers in

We are then washed, once for all, in sist) as if the plank were different from His blood; and that, if we again sin, the ship, and so designated a Sacrament there remaineth no more such complete of Repentance, a means of grace distinct ablution in this life. We must bear the from that of Baptism; or, again, with scars of the sins, which we have con- some Protestant writers, as if the ship yet tracted; we must be judged according to remained whole, and the plank were our deeds.

to bring them back to their former The wounds then received after bap. security in Baptism ; the Fathers thought


of no such refinements; they would by pardon is pronounced to those who this metaphor express only the great peril, truly repent and believe in Christ.' in which suck persons were placed, and

Next, we find the penitent dewould exhort them to cling, for their eternal life, to the only hope yet remaining to

scribed as putting his full trust them in the shipwreck wherein their souls only in God's mercy. Then 'forhad well-nigh perished,-an earnest, and mer sins are no more imputed to persevering repentance. Thus St. Am

bim ;' and this is through the brose concludes the exhortation to the penitent, before quoted ; 'If sinners could

merits of Christ :' which merits see what judgment God will send forth, therefore are the object of faithand man's understanding was not dis- of justifying faith. And to prove tracted by the vanity of the world, or that this is not a faith destitute of weighed down by unbelief, they would gladly bear any degree or kind of torment

feeling and assurance,

see the for the present, yea, though life were closing prayer, that the Almighty longer than it is, so they might escape the Lord .... would make the sick, punishment of eternal fire. But thou un- the probably-dying man to know happy one, who hast now entered upon

and feel, that the name of Christ, the trial of repentance, hold on, abide fast, as to a plank in shipwreck, hoping thereby

and that alone, is his health and to be freed from the depth of sin. Hold

salvation. Observe also the Prayer fast the repentance to the very end of life, for persons troubled in mind or nor anticipate that any pardon should be

conscience.' How deep, how tengiven you from man's judgment; he who would promise you this would deceive you.

der, how wise, how scriptural that For what thou hast sinned against the

And is there nothing of Lord, thou must expect the remedy from justifying faith in that devotional Him alone, in the day of judgment.' exercise ? What else means the

Let us again turn to the Formularies of the Church of England :

petition that the distressed man

may neither cast away his conand as the office for the Visitation

fidence in thee, nor place it in any of the Sick has been by the Tract

where but in thee.' writers specially-(we had almost

We might, did our limits admit, said, cruelly) - selected for the

notice further, that our reformers, purpose of supporting their favo

when treating on this subject even rite notion, that justifying faith is

in the Articles, yet could not renot apposite to devotional sub

frain from the language of fervour; jects,' we will make our first quo- speaking of justification by faith tation from that very office. The

as 'a most wholesome doctrine, Tract-writer exults to find the Creed placed there at full length: language might be viewed by some

and very full of comfort. Such and he presents it, solitarily, to the moderns as enthusiastic, and needview, as though he would taunt

ing a second reformation for the those who look for justifying faith

correction of style : but our venerin devotional offices. But is this

able fathers knew the truth, and fair ? Assuredly not: it is unfair,

felt the truth : well might they feel both to them and to the Church of

it, for it had just set them free England herself. For look but a few lines further, and we find that

from popery, darkness, and misery !



SCENES IN THE HOP-GARDENS. 12mo. Pp. iv. and 232. Smith.


The wisest of men long since remarked, that of making of books there is no end. Had he lived in our day, he might perhaps have adopted some more decided expresion of disapprobation at the un

numbered multitudes of publications which periodically appear. And yet we are not sure whether his general censure would not be attended with many particular exceptions. He who spake of trees from the cedar to the hyssop, ' Bless my stars, ma'am! I never could would perhaps commend those,

have lived a day if I had a family; and as who after his example, look up

for the hops they are good enough, but

the pay is small considering I must keep from nature unto nature's God;

a girl or pay to the rates, and that's what and would perhaps yet more de- I'll never do.' cidedly those who like the pre

'I really think it is very good-natured sent writer, improve the powers

of the parish not to make you pay to the

rates, considering you are so well able to of quick discernment, and of

contribute to the relief of the poor and scriptural knowledge, and of re- distressed.' tired leisure in recording and im

' And is'nt it all their own fault if they proving scenes which pass before

are poor ?' said Miss R. quite indignantly ;

and after taking breath, she poured forth their own eyes, for the instruction

reasons why and wherefore it was their and benefit of others.

own fault. The sum and substance of her The work before us consists of oration was the imprudence of people an Introduction, Nine Chapters,

acting contrary to her example in not aband a Conclusion. In the Intro

staining from marriage, and having

families without the means of supporting duction the writer states · During them; concluding, 'And it would be a my residence at M, I kept a good thing, and a fine day for old Eng. full and particular journal of daily

land, if more did as I have done ; for then events and conversations, with my

we should'nt have the parson and the

squire laying their heads and joining their own reflections upon the various

hands together to get money out of folks scenes and characters that passed for the schools and such like things.' under


notice. From this, and * Your mentioning the parson, reminds my frequent letters, this work has me that I have not seen you at church for

some months. Have you joined the disbeen compiled ;-none of these

senters?' scenes, characters, or conversations

You don't suppose I'd demean myself are imaginary. A work thus com- so as to do such a thing as that to idenpiled, will almost invariably be

tify myself with such a low-lived set-to

go and hear those tinkers and cobblers found interesting; and there are

hold forth?' some parts of this little volume

* Then have you stayed at home?' especially attractive. The follow- 'Yes, for the last three months. I do ing conversation with a self-tor

catch such colds, that I've now given up

the attempt. mentor, is highly characteristic:

. But the fear of cold does not prevent Well, Miss Roberts, it is a long time your going to market; and the other night since I have spoken to you. I need not ask I saw you standing at your garden-gate how you are, your looks speak well for without anything on, in the damp cold you.'

fog; surely you are less likely to take ' Aye; and, indeed, I am very well, cold at church ?' seeing how the times go-but I have a ' But you see I must go to market somelittle cold, though not much.'

times; and I can't abide going to church ' And the times ?-they go well with in the afternoon, its so full; and the sexyou, surely ?'

ton always puts strangers into my seat. 'Well with me! no, I think not. I'm not going there to sit with anybody. There's my brother, with his boy and girls, If I had it to myself, as I ought to have, I almost beggared, and they'll be coming to would go sometimes.' me, I'm afraid.''

* That is a miserable excuse for neglect'I hope Mr. Roberts has not met with ing God's house ; it is one that people in losses, or been unfortunate in any specu. this world will treat with the contempt lation.'

and ridicule it deserves; but it is a plea • Unfortunate! why he has had to pay that will not only be rejected by the Alfifty pounds in poors' rates, and that's mighty, but will, in the last day, overbad enough; and then, to be sure, he's whelm you with anguish.' ill off-but it's all his own fault. What I don't see but what I'm as good as business had he to marry as he did ? it is those who go most to church. I always all owing to that, that he has been obliged send the girl once a-day; and I read the to mortgage that land at Y'

Psalms, and one of the lessons.' ' But, Miss Roberts, why need you fret • This would be all very well if you were about him? You have no family cares to really unable to attend public worship; but trouble you. The season is so favourable this not being the case, the fact of your for picking-you have only yourself; not never going to church is wholly inexcusa large family to provide for.'

able; and, with respect to your being as MAY 1838.

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