Page images
PDF
EPUB

sage, at page 85. He is speaking of the Baptism of an infant.

The little one then, although he have not as yet that faith which consists in the will of the believer, is made a faithful one by the sacrament of faith itself. For as he is answered for as believing, so also he is called faithful, not by assenting to the substance thereof by his mind, but by receiving the sacrament of that substance of faith. But when the man shall begin to understand, then he will not repeat that sacrament; but will understand it, and be conformed by the harmony of his will to its truth. In the meantime the sacrament will avail to protect him against the power of the enemy: so that if he should depart out of this life before he have the use of reason, he shall (the love of the Church recommending him through that very sacrament) be freed, through this Christian succour, from the condemnation which "by one man entered into the world." This he who believes not and thinks that it cannot be, is wanting in faith, though he have the sacrament of faith; and far to be preferred before such an one as that little one, who though he have not as yet faith formed in his conception, yet at least puts no bar of any thought opposed to it; whence he receives the Sacrament beneficially.

From the Italics which are given to the closing words of this paragraph, we may infer that it is considered by the Tract Writers as one of the most triumphant. It seems, indeed, not wholly unlike the Popish non ponentes obicem, and may seem a good introduction to it.

But after all, what do the words of this Father amount to? While they state that an Infant may be benefitted by Baptism, they do not say in what sense, or in what measure this grace may be conferred. It may be merely a relative benefit, or a prospective benefit; nothing is here defined either way. It gives no support to the Synchronic theory. And as to the passiveness of the Infant, it seems from this passage to furnish no further benefit, than inasmuch as it places him in a better situation than the Adult hypocrite, one who hypocritically asks for Baptism, while he has no faith. The following passage from St. asil occurs at page 24.

What belongeth to him who hath been born of water? That as Christ died to sin once, so he also should be dead and motionless towards all sin, as it is written,

[ocr errors]

as many as have been baptized into Jesus Christ have been baptized into his death." And again-The dispensation of our God and Saviour in behalf of man, is a recalling from his state of fall, a return to a familiar intercourse with God from that state of alienation which took place through the disobedience. For this cause was the presence of Christ in the flesh; the patterns of evangelical life; the passion, the cross, the burial, the resurrection; so that man, being saved by the imitation of Christ, receives again that ancient adoption of sons. To the perfection then of life, there is needed the imitation of Christ, not only of the gentleness, and humility, and long-suffering, displayed in his life, but of his death also ; as St. Paul saith-he, the imitator of Christ," being conformed to his death, if by any means I may attain unto the resurrection of the dead." How then do we come to the likeness of his death? By "being buried with him through baptism." What then is the mode of burial, or what the benefit of the imitation? First, it is necessary that the course of the former life should be broken through. But this is impossible, unless a man be born again, as the Lord said. For the regeneration, as the name also itself implies, is the beginning of a second life; so that before we begin the second, an end must be put to the preceding. Wherefore our Lord, in dispensing life to us, gave us the covenant of baptism, containing an image of death and life-the water fulfilling the image of death, and the Spirit giving the earnest of life. This then is "to be born again of water and the Spirit." So that whatever grace there is in the water, is not from the nature of the water, but from the presence of the Spirit.

[ocr errors]

We should apprehend from the clause it is necessary that the course of the former life should be broken through' that St. Basil is here speaking of adults. If so, the quotation does not all help the notion that grace irresistibly enters the passive, unconscious soul of a little child on its receiving baptism.

The following extract is from St. Chrysostom, quoted at page 30 of the Tract on Baptism.

Let us not continue, says St. Chrysostom, to the candidate for Baptism, 'to gape after the things of this life, the luxury of the table, or the splendour of dress;

[merged small][ocr errors][merged small]

soever.

At pp. 37, 38, occurs one of those incidental disparagements of our church documents, which might be expected from those who are long ing for a second Reformation. It is intimated that in the doctrine of our church, we have a relic, (a relic only!) of the proper use of the term "seal" in reference to Baptism. The drift of the argument here is, that not only all the promises of God are visibly sealed to us in and by Baptism, but the baptized person is also sealed; that is, guarded, preserved. &c.

We should not have thought that the following passage from Hermas would have supported this opinion: for such purpose, however, it is quoted in the Tract.

Thus Hermas (about A. D. 65—81 :)— 'Before a person receive the seal of the Son of God, he is doomed to death; but when he receives that seal, he is freed from death, and made over to life. But that seal is water, into which men go down bound over to death, but arise, being made over to life. That seal, then, was preached to them also, and they made use of it, to enter into the kingdom of God.'

The words of Hermas are so vague and indefinite, that they may bear almost any construction he uses the metaphor of a "seal," like a person who had no very distinct idea attached to it: nothing beyond the general importance of baptism.

The following passage at p. 45, Note, is from Tertullian.

There is nothing which so hardens the minds of men, as that the divine works appear in act so simple, while the effect promised is so magnificent; so that here

also, (in Baptism,) because with such simplicity, without pomp, or any new array, and lastly without cost, a man let down into the water, and washed, while a few words are uttered, arises again not much, or not at all the cleaner, it appears incredible that he should thereby have obtained immortality. On the contrary, the rites of the idols obtained trust and authority by apparatus and expense. Miserable unbelief, which denies to God his properties, simplicity and power. The first waters were ordered to bring forth living creatures, lest it should seem strange that in Baptism waters should give life.

Concerning which passage we observe, that it does not dogmatically declare that Baptism necessarily confers life; but it amounts simply to this, that when Baptism is rightly received, it is truly wonderful to contrast the simplicity of the means, and the greatness of the accompanying, effectual grace. The same might be said of the preached word, when mixed with faith in them that hear it wonderful, that the simplicity, yea, the foolishness of preaching should be the instrument by which Christ gives life to the dead.

We add but one passage more, together with the encomiastic remarks that accompany it, page 45, Note.

There is a striking saying of St. Cyprian, Ep. 63, ad Cæcilium; "As often as water is mentioned alone in Holy Scripture, so often is Baptism extolled." Moderns may think lightly, (i. e. as it is, in truth, unphilosophically and superficially) of this system of interpretation; but which reverence most the Sacrament of their Lord? :

Not so, truly it is neither unphilosophic nor superficial to repudiate fanciful accommodations of Scripture. If this passage means that wherever we find "water mentioned alone" in Scripture, we are bound reverentially to muse on the Sacrament of Christian Baptism, it may be indeed, to some minds, "a striking saying;" but it is precisely one of that kind, which tends to vitiate the clear and sound exposition of the word of God. And what does it prove concerning Regeneration? Nothing at all.

On briefly reviewing the whole subject, we must confess that we account it a great happiness to live under the auspices of the First Reformation; and we would most earnestly lift up a warning voice to the younger clergy of our church, to beware how they tamper with the scheme of a Second Reformation. The Church of England in her present authorized documents, is on the whole so simple, so close to Scripture language, so wary of immoderate tenets, (which were quite as well understood by our Reformers, as by any divines of the present day,) that we cannot do better than abide quietly under her shadow, aiming to carry out her teaching to the greatest possible perfection, in strict accordance with Scripture. With regard to the present projectors of fancied improvement, we can view them in no higher light than as a sort of Precursor So

ciety.' Suppose them to succeed in infecting the public mind, through the younger clergy,—and the consequence will be that in a very few years their beginnings will be regarded as but a commencement of Popery. A new Digest of Divinity, compounded of voluminous extracts from councils, and the Fathers and Ecclesiastical Historians, must be prepared. And by whom? Not by persons who extol the Via Media: but by Papists who are sufficiently near at hand, to make a true churchman tremble. Our hope, however, is in God: we humbly trust that He will not thus visit us in his deserved displeasure; but that He will, by the abundant outpouring of his Holy Spirit, cause the clergy and people of this land to advance, and not to go backward, in spirituality, in all good works, in sound understanding, and in Scriptural theology.

SUNDAY AFTERNOON LECTURES OR SERMONS preached in the district Church of St. Mark, Pentonville. By the Rev. Joseph Jowett, M.A. Rector of Silk Willoughby, Sunday Afternoon Lecturer of St. Mark's, and Domestic Chaplain to Lord Barham. 12mo. Pp. xii and 340. Seeleys, 1838.

WE have had occasion to commend Mr. Jowett's published discourses, as especially adapted for the Christian instruction of families, both on account of the correctness of their sentiments, the plainness and precision of their language, and the striking and familiar character of their illustrations; and we have no hesitation in describing the present volume as every way equal to its predecessors. It contains twenty discourses which were delivered to an afternoon congregation, comprising many individuals in the lower walks of lifs; and the exhortations are therefore especially

calculated for the benefit of persons of scanty and limited education. The work is admirably calculated for those who are in the habit of reading a discourse to their own families on Sunday evenings, or who are desirous of putting into the hands of the poor, plain intelligible and edifying Christian discourses; it will also be found well adapted as a present to young servants, &c. when leaving their situations, engaging in business, or entering into the marriage state, and may thus prove a permanent and extensive blessing.

QUEEN ELIZABETH AND HER TIMES; a Series of original Letters, selected from the inedited private correspondence of most of the distinguished persons of the period. Edited by THOMAS WRIGHT, M. A. F. S. A. &c. of Trinity College, Cambridge. 2 Vols. 8vo. Colburn.

We do not introduce these volumes to the notice of our readers, as having any particular connection with the nature of our pages, valuable as they undoubtedly are in many respects. To the historian, and to the antiquary, they are a treasury of facts and details, and indeed almost every lover of literature will be pleased with their contents. But in glancing over them we have been struck with a variety of passages, which illustrate the state of religion during the time of queen Elizabeth, and which the Milners, if they had lived to continue their Church History down to that period, would have regarded as useful and interesting materials.

With this impression, we have extracted some of these passages, in the hope, that the pleasure in the hope, that the pleasure which we have felt in selecting them, will be shared by our readers. We have taken the liberty of modernizing the spelling, but in other respects no change has been made. Occasionally the turn of a sentence may appear obscure, to persons who are not familiar with the style of that age; but for the most part, no difficulty will be found in comprehending the writer's meaning.

At page 3, vol. I. is a letter from Sir William Fitzwilliams, (ancestor of the present Earl Fitzwilliam,) in which we have an account of the first step taken by Queen Elizabeth, towards declaring herself a Protestant publicly,

in December 1558.

[blocks in formation]

with her nobles and ladies, as hath been accustomed in such high feasts. And she perceiving a bishop preparing himself to make all in the old form, she tarried there until the gospel was done, and when all the people looked for her to have offered according to the old fashion, she with her nobles returned again from the closet and the mass, unto her privy chamber, which was strange unto divers. Oh blessed be God in all his gifts!

Mr. Wright has added in a note the following extract from Fuller

On the first of January following, being Sunday, (the best new year's gift that ever was bestowed on England,) by virtue of the Queen's proclamation, the Litany was read in English, with epistles and gospels, in all churches of London, as it was formerly in her grace's own chapel.

At p. 189, is an interesting'communication, from Randolph, the English agent at Edinburgh, to Cecil, which shews the horror felt by Protestants, at the revival of Popish worship, by Mary queen of Scots, on her return from France. It is dated March 20, 1564-5.

The subjects who desire to live in the true fear and worshipping of God, offer rather their lives again to be sacrificed, than that they would suffer such abomination, yea, almost permit herself to enjoy her mass, which is now more plainly and openly spoken against by the preachers, than ever was the pope of Rome.

In another letter from Randolph to the Earl of Leicester, July 31, 1565, we have a description of the unfortunate Darnley-His speech and talk argueth his mind, and yet would he fain seem to the world to be of some religion.' How truly might these words be applied to many a person of worldly emi

nence!

At page 324, is an affecting expostulation, from John Fox the Martyrologist, to the Duke of

Norfolk, who had formerly been his pupil, and who was now reported to be aiming at a marriage with the Queen of Scotts. He says

Since the noise and clamour of the people maketh me somewhat to muse, and because true love is always full of fear, I beseech you let me say to you what I think in this matter, that in case you take this way to marry with this lady in our Queen's days, it will in the end turn you to no great good. I beseech you, therefore, for God's sake, be circumspect, and mark well what they be, that set you on this work, and whereunto they shoot. There is no greater cunning in these days, than to know whom a man may trust; examples you have enough, within the compass of your own days, whereby you may learn, what noblemen have been cast away by them whom they seemed most to trust.

Cecil (afterwards the famous Lord Burleigh,) writes thus to Nicholas White, in 1570.

I do continue, and will not desist to love heartily the honest virtues which I am persuaded are settled and rooted in you, for the which I love you, and so will, except you make the change.

Few statesmen, it is to be feared, have expressed themselves in such cordial language, and perhaps fewer still would rely on same protection as this great man appears to do, when he says as follows:

the

I am, as you have known me, if not more tormented with the blasts of the world, willing to live in calm places, but it pleaseth God otherwise to exercise me ; in short as I cannot shun the rages thereof, though his goodness preserveth me as it were, with the target of his providence, from the dangers that are gaping upon me. Vita hominis est militia super terram. I use no armour of proof against the darts or pellets, but confidence in God by a clear conscience. p. 364.

At page 402, is a long letter, written by the Duke of Norfolk to his children, a little before his execution, filled with Christian admonitions, but too long to extract in this place. It is remarkable, that this eminent ancestor of a Romish family cautions his children AGAINST ROMANISM, in terms as forcible as Fox the Martyrologist could have employed.

And upon my blessing beware of blind papistry, which brings nothing but bondage to men's consciences. . . . . . I write somewhat the more herein, because perchance you have heretofore heard, or perchance hereafter shall eat false fruits * that I was a papist. But trust unto it, I never, since I knew what religion meant, I thank God, was of other mind than now you shall hear that I die in, although I cry God mercy I have not given fruits and testimony of my faith as I ought to have done the which is the thing that I do now chiefliest repent.

:

One remarkable feature in those times is, the habitual remembrance of God, which all persons appear to have entertained. There is scarcely a letter without some allusion to divine protection. Thus for instance, we read

I humbly take my leave, praying God long to keep you. I betake (deliver) your honour to the tuition of the Almighty; God prosper you and your doings. So with my duty I pray God ever to preserve you, committing you to God, who directeth all to his pleasure. Beseeching the Almighty God, that it may please him to strengthen your lordship, and to prosper all your good endeavours. I pray God preserve you in honour and continual welfare. †

In the same manner, Arthur Lord Grey de Wilton thus addresses the Queen.

So most humble leave I take of your Majesty, beseeching the Lord of Lords to guard, direct, and prosper your Highness in person, spirit, and all actions ever.

It must not be supposed, that the use of such phrases is in every case an evidence of piety, but their prevalence, even as a form, shews that the reality of religion existed to a great extent. How much would a collection of letters, selected from the correspondence of statesmen in the present day, suffer from a comparison with those of Elizabethan times.

Dr. Dale, writing from Paris in 1574, speaking of Montgomery, a celebrated Protestant leader (of Scotch extraction) in the civil

[blocks in formation]
« EelmineJätka »