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cious matter composing the funeral pile of the latter has again caught fire, and that the sparks of smouldering discord have been driven hither and thither by diverse currents.

I am not disposed to cast invidious reproach upon the infirmities of Christian men. The Apostle Paul says, “ Most gladly therefore I will rather glory in my infirmities, that the power of Christ may rest upon me.” (2 Cor. xii. 9.) My aim, however, is to shew to others how far the influence of morbid feeling may operate in warp. ing the judgment and perverting the conduct of those who, in the main, are men of Christian worth and integrity.

There are certain apophthegms, which are statedly introduced at the religious meetings of the Trinitarian Bible Society, as follows:

1. “ All Societies not so constituted must fall.” The best reply to which is, that they are all of them placed and fixed upon solid ground, excepting the Institution which vents this anathema, and which has once already been overturned, and can hardly yet stand erect.

2. “ One Bible given away in faith and prayer, is worth a million of the same books not so distributed." This assertion is answered by the fact, that many of them are given away in faith and prayer, if it be true that some are not; nor can any human being ascertain with precision the number. Sometimes this adage is lowered down from a million to ten thousand or a thousand. At present the baro. meter is very high again, and the naval aëronauts have crossed the channel.*

• Our correspondent might justly have assumed a graver tone; for the spirit in which the Trinitarian Society speakers and report-writers speak of themselves and their own proceedings, and prayers, and surpassing purity of motive, and of the bad motives, and want of faith and prayer, of their Christian brethren, is most pbarisaical and invidious. Thus Mr. Thelwall, in expressing at the late meeting his “grief and pain" that “one whom he loves and honours" (we suppose he alludes to the Bishop of Winchester) should“ have given his sanction” to the Bible Society Report, and “pronounced his verdict of censure" upon the Trinitarian Society, says, “ Now if he had been rising from his knees in prayer, I think it would not have been so." So then it is for want of prayer that the Sumners, and Ryders, and Wilsons, and Burgesses, and the Bexleys, Teignmouths, Hugheses, Steinkopffs, Dealtrys, Pratts, and thousands of other eminently wise and holy men, do not join the Trinitarian Society. In the same “stand by" manner the Society's advocates argue as though no person had any conscience but themselves. Thus the Rev. E. Rhodes, in seconding the printing of the Report, “in the humble hope, and with the earnest prayer, that it may tend, under the blessing of God, to promote those principles of Christian union upon which this Society is based,” says, “We ask, then, whether their consciences prohibit them from becoming members of our society, as we are prohibited by conscience from joining theirs ?" Undoubtedly a mere restriction of membership, though it might be quite superfluous, might not be unlawful. When the Lord's-day Society was being formed, some of the friends of the Trinitarian Society wished to force upon it their test, and had nearly broken up the nascent institution by their well-meant but ill-judged pertinacity ; but the majority wisely concluded that its object was its best test ; that the No. 11 Exeter Hall test was at once superfluous and defective; superfluous, since anti-Trinitarians were not likely

3. “Money is the prime object of all religious societies, instead of earnest contention for the faith.” Without enforcing the argumentuni ad hominem, I would observe that money is a necessary appendage to them; and so far from being too rich, there are constant appeals

to wish to aid Trinitarian objects: and defective, if intended as a basis either of spiritual or ecclesiastical union ; and that, if they stipulated for it, they ought not, like the Trinitarian Society, to shrink from enforcing it. But though a restriction of membership, however superfluous, might not in itself be unlawful ; yet when it comes to be made a criterion of Christian communion, so that all who are not shut out are embraced as true brethren, it was, and is, for that reason, regarded by many persons of tender conscience as unlawful. Such persons would reply to Mr. Rhodes that “they are prohibited by conscience from joining " an institution which professes to be a band of true believers, united in faith and prayer; and yet does not exclude from membership or management, persons of the most notoriously wicked lives, or unscriptural principles or schismatical doings, provided they do not profess to be anti-Trinitarians; nay, boasts that they are united by hallowed spiritual ties, when they do not even ask the question whether their members really are Trinitarians; the sole guarantee being that they know the title and waste-paper resolutions of the society, and contribute a guinea to its objects. Mr. Rhodes must be aware that many of the members of the society have quitted it from conscientious scruples. When it refused to keep out the oppugners of our blessed Lord's holy nature, a large and influential body of its members felt it to be their duty to secede from it, and to publish the strong protests which appeared in the Record newspaper and elsewhere ; since that period many Christians have quitted it, on ecclesiastical and spiritual grounds; it being supported by no bishop, and not offering the smallest guarantee by its rules, that it will not to-morrow be altogether in the hands of Irvingites, or Swedenborgians, or violent political Dissenters (if they chose to become members), or that it may not issue sectarian Bibles; or cashier Mr. Secretary Thelwall, and put in an Anabaptist, to inundate the world with his peculiar version. Many very pious men will tell Mr. Rhodes that they can conscientiously contribute to support a hospital, or to distribute Bibles, without a test : but that when there is an assumption of the devout spiritual union which he vouches to be the basis of his society, they must ask for far more than a resolution (and that moreover only on paper, and not to be enforced) against one or two kinds of heresy; and must demand the same tests as are necessary to constitute a church, or some such regulations as those of the Society for Promoting Christian Knowledge. Mr. Rhodes says, “ We ask for no union broader than the church of Christ;" thereby including in that church all that is unscriptural in doctrine and unholy in life, provided there be no direct profession of anti-Trinitarianism. And yet, if we understand him rightly, he does not believe the Trinity to be an old testament doctrine ; for he says: “ As the unity of the Godhead was the one truth committed to the keeping of the Jewish church; so the Trinity in the Deity, the truth of the three subsistences in one essence, the mystery of three persons in one God—God the Father, God the Son, and God the Holy Ghost—this is the Name of God committed to the Christian church." We beg leave to inform the Rev. Mr. Rhodes, that “the unity of the Godhead" is not “ the one truth committed to the keeping of the Jewish church ;" and that the Seventh Article of the Anglican church (if he is a clergyman) declares expressly, that “ both in the Old and New Testament from one or other of them for an increase of funds in order to enable them to carry on their operations, which is the case with the Church Missionary Society at this moment.

4. “The Bible Society may make men moral, but the Trinitarian Society makes them moral and religious too." There are undoubted and oft-repeated evidences of the effects of the Bible Society, not only in a social respect, but in saving the souls of perishing mortals by the blessing of the Holy Ghost upon those who search his word, and who otherwise, humanly speaking, would have lived and died in ignorance.

5. “ Latitudinarianism of principle will always be followed by latitudinarianism of practice.” Certainly a Christian institution, whose branches are ramified over the whole world, is more liable to error from that very circumstance, than one which is circumscribed within the limits of a single household or parish; a well-timed stimulus may therefore serve to augment its energies.

(To be continued.)

THE ATONEMENT A SATISFACTION TO DIVINE JUSTICE;

IN REPLY TO AN OXFORD TRACT.

To the Editor of the Christian Observer. Will you allow me to draw the attention of your readers to the heading of page 29 of No.73 of the Tracts for the Times, where it is expressly said that the Atonement is not a satisfaction to the justice of God. Now in the Homily of the Nativity, it is just as plainly affirmed to be a satisfaction to the justice of God; and the same is also twice affirmed in the first part of the Homily of Salvation. Take one short specimen.

“The Apostle toucheth specially three things, which must go together in our justification. Upon God's part, his great mercy and grace: upon Christ's part, justice; that is, the satisfaction of God's justice, or the price of our redemption, by the offering of his body and shedding of his blood, with fulfilling of the Law perfectly and thoroughly, and upon our part true and lively faith in the merits of Jesus Christ, which yet is not ours, but by God's working in us. So that in our justification, there is not only God's mercy and grace, but also his justice; which the Apostle calleth the justice of God; and it consisteth in pay. ing our ransom and fulfilling of the Law.

The second article also affirms that Christ “ suffered, was dead and buried, to reconcile his Father to us." Let us then make our choice whether we will receive the teaching of Scripture, (Romans iii. 26), and the Church of England; or the teaching of the Tracts for the Times. It will be seen how possible it is to profess an extravagant regard for the “ teaching of the Church,” and yet to teach in direct opposition to the Church.

PHENIX.

everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being God and man." Does Mr. Rhodes seriously believe that only the unity of the Godhead is set forth in the Old Testament; and that Christ, the promised Messiah, is not made known as God, as well as man. It is well for Mr. Rhodes that Mr. Thelwall did not find him speaking at Earlstreet, instead of at the “ Trinitarian" meeting.

POETRY

THE WANDERERS OF ISRAEL,

(From Remember Israel;" poems by a Clergyman.) # O Lord our God, other lords besides Thee have had dominion over us."

(Isaiah xxvi, 13.) On why should Judah's broken vine For now the faithless Arabs sleep So long neglected lie?

Where Abraham's tent arose;
Why should her drooping tendrils pine, And swarthy wanderers tend their sheep,
Where still the skies of Canaan shine, Or the long midnight vigils keep-
In cloudless brilliancy?

Jehovah's banded foes,
Why does not Syria's palmly plain, On Calvary's long forsaken hill
Where Judah's children trod,

The Paynim's crescents gleam,
Recall her long-lost sons again,

And idol fanes those deserts fill The promised blessing to obtain

Whereon Jehovah's glories still From Israel's covenant God?

In mid-day brilliance beam. And why should Salem's warriors tread Yes! wanderer from a far off clime, The shores of distant lands,

Where shalt thou find thy rest? Far from their fathers lay their dead, When shall the passing breath of time Their blood for Gentile tyrants shed Efface the memory of thy crime, In many a martyr'd band ?

And bid thy sons be blest? Oh why forgotten and opprest

When shall the Gentile's iron rule Should Jacob's offspring be

Relieve thy throbbing heart? Without a home wherein to rest,

When in Bethesda's troubled pool Nor one to utter, “ Be ye blest

Shall angels bid its waters roll
From far off Galilee."

To heal thy bosom smart?
The Jordan's waters flow as bright Too long hath David's royal race,
As in departed days ;

God's own peculiar line,
And Sidon's waves reflect the light Wander'd oppressed from place to place,
Of all the starry lamps of night

With only blood their path to trace Beneath their silver rays.

Gentile ! that work is thine. By Cedron's stream the olive waves, Ye warriors of departed days, As she was wont of old,

Your names shall rise again ; Along her banks and mossy caves And the glad tones of joy and praise Its brow each perfumed flower laves Judea's sons again shall raise In streams of living gold.

O'er Ephraim's rocky plain, The Syrian fisher spreads his net

Lords of a long forgotten time! Upon thy sunny shores

We see your day-star rise! Then Israel, why shouldst thou forget Forgetful of your father's crime, The country where thy fathers set We hail you chief in every clime Their love in times of yore?

Beneath Jehovah's skies.

"A CHANGE CAME O'ER THE SPIRIT OF MY DREAM."

(From " Night Scene," and other poems, by the Rev. J. Evans, M.A.) When first we tread life's untried way, But years pass on, and with them go The wide world all before us,

Our airy dreams of pleasure ;
Through many a flowery path we stray, And soon we learn that man below
The bright sun shineth o'er us;

Can have no lasting treasure.
The bounding heart--the sparkling eye,
We think will fail us never ;

So may you see in some clear stream, Youth's laughing morn and cloudless sky

With course unruffled flowing,

The youthful morning's rosy beam, Must last with us for ever.

In life and beauty glowing ; Let others weep-a prey to care

Then fade-as, mourning o'er its mirth, No cause have we for sorrow;

Some chilly cloud is driven : The sun that shines to day so fair,

'Tis ever thus when things of earth Will brighter shine tomorrow;

Deceive with looks of Heaven. CHRIST. OBSERV, No. 20.

3 R

" AND MOSES WIST NOT THAT THE SKIN OF HIS FACE SHONE." (Exod. xxxiv. 29.)

(From Sabbation" and other poems, by the Rev. R. Trench.) IF that in sight of God is great

How glorious was that meekest man Which counts itself for small,

In all eyes save his own, We by that law humility

When from his splendid countenance The chiefest grace must call;

On all the people shone
Which being such, not knows itself - A glory insupportable,
To be a grace at all.

Unto himself unknown.

REVIEW OF NEW PUBLICATIONS.

THE ENGLISHMAN'S GREEK CONCORDANCE. The Englishman's Greek Concordance of the New Testament; being an attempt at a verbal connexion between the Greek and the English

Texts. London: 1839. We did not anticipate much upon is chiefly to discipline the mind, reading this title ; for what use, labour is its own reward ; as a we thought, can a man who knows man digs in his garden for healthnothing but English make of a ful exercise, and might continue Greek concordance ? and when to do so though an engine were we opened the work, and found invented that would trench by the side by side with the Greek words acre; but when it is required to their English sounds in Italic cha. collect the largest harvest at the racters, our antipathies were rather least expenditure of toil, if the violent. And yet the book is a work could be done as well, and very good and valuable work if more cheaply and quickly, by rightly used; and though we could newly-invented implements, there well dispense with the anglicising is no reason why they should be of Greek words, which gives the despised. volume an unscholar-like appear. On this account the many faci. ance, and is of no practical utility lities of late years afforded for the -unless it be to some “AGRAM- prosecution of biblical criticism, MATOS” (we have taken the hint) ought to be highly prized. The young preacher, who wishes to treatises in the Edinburgh “ Bibfigure in a village meeting-house lical Cabinet”—rejecting some exby a little interlarding of the ceptionable matters—are a most “original,” duly mispronounced valuable aid to the British stuby means of the English notation, dent; who has thus at a small

-a vile use to which the English charge, and in the vernacular Greek in Henry's excellent Com- tongue, the whole, or the submentary is said to have been per- stance, of many scarce and exverted. Still the book, as we pensive books; some of which shall shew, may be of good ser- indeed were open to him in his vice even to a “ vernacularian," own tongue, or in the universal if he be a judicious biblical reader; language of Latin, but others while to the ripe scholar it will were locked up in German. Probe still more useful, in saving him fessor Robinson's elaborate Greek much time and labour in collat- and English Lexicon of the New ing passages. When the object Testament—though this also is

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