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induce such of our readers as can afford it, to lay out a guinea in a laudable way. Noli TANGERE. By the Rev. Edward

Smedley. The branch is stooping to thine hand, and

pleasant to behold, Yet gather not, although its fruit be streak'd

with hues of gold. The cup is dancing to thy lip, and fragrant

is the wine, Yet dash the untasted goblet down, though

lusciously it shine. For bitter askes lurk conceal'd beneath

that golden skin, And, though the coat be smooth, there lies

but rottenness within : The wings of pleasure fan the bowl, and

bid it overflow, But drugg'd with poison are its lees, and

death is found below.-P. 308.

Wyckluffes Wycket: whych he made in

Kyng Rychards days the Second. (Inprynted at Norenburch, MDXLVI.) Reprinted at the University Press, Oxford, 1828. London: Riving tons. 2s. 6d.

For the reprint of this tract we are indebted to the Rev. T. P. Pantin, Rector of Lutterworth, the very living that was occupied by Wickliffe himself, the “morning star of the Reformation." Until the present reprint it was one of the most scarce of his tracts, and was written with a view to overthrow the

numente in favour of transubstantia. tion. To shew the quaintness of the author's diction, as well as the force of his reasoning, as also the state of the English language at the time he wrote (about 1380), we cannot forbear quoting two extracts for the edification of our readers:

Furthermore yf they saye that Christe made hys bodye of breade? wyth what wordes made he it, not wyth these wordes (Hoc est corpus meum) that is to saye in Ènglyshe, thys is my bodye, for they be the wordes of gyuynge and not of makynge whych he said after that he brake the breade then departynge it amonge his disciples and apostles. Therfore yf Christ had made of that breade hys bodye, [he] had made it in his blessynge or els in gyuynge of thankes and not in the wordes of gyuynge, for yf Christe had spoken of the material bread that he had in his handes as when he sayde, (lloc est corpus meum)

thys is my bodye, and it was made before, or els the word had bene a lye, for yf ye saye thys is my hande, and yf it be not a hande then am I a lyer, therfore seke it busely yf ye can fynde.--Pp. 18, 19.

Ye say that in euery hoost either pece is the hole manhode of Christ eyther full substance of hym. For ye saye as a man maye take a glasse, and breake the glasse into many peces, and in euery pece properly thou mayste se thy face, & thy face not parted. So ye saye the lordes bodye is in eache hoost eyther pece, and hys body not parted. And thys is a foule subtyl question to begyle an innocent foole, but will ye take hede of thys subtyll question, howe a man may take a glasse and beholde the very lyckenes of hys owne face and yet it is not his face, but the lyckenes of hys face, for and it were his very face, then he muste nedes haue two faces, one on hys body and an other in the glasse. And yf the glasse were broken in many places, so ther shulde be many faces, more by the glasse then by the bodye and eche man shal make as many faces to them as they wolde, but as ye maye se the mynde or lykenes of youre face and is not the very face, but the fygure therof. So the breade is the fygure or mynde of Christes bodye in earth, and therfore Christe sayde. As oft as ye do thys thynge do it in mynde of me. Lu. xxii. Also ye saye as a man may lyght many candels at one candell, and the lyght of that candle neuer ye more nor neuer the lesse. So ye say that the manhoode of Christe descendeth into eche parte of euery hoost, and the manhood of Christe neuer the more ne lesse. where then becommeth your ministrations. For yf a man lyght many candels at one candle as longe as they brenne there wyl be many as candelles lyghted, and as well the laste candle as the fyrste, and so by thys reason, yf ye shall fetche your word at god, of god make god, there muste nedes be many goddes and that is forbydden in the fyrste commaundement, Exo.xx.-Pp. 28–31.

F rom a work which lies before us professing to derive its information from a document by Bishop Bale, we learn that, in all, Wickcliffe wrote two hundred and fifty-five tracts, of which thirty-two are preserved in Trinity College and Corpus Christi College, College and Con Cambridge; five in Trinity College, Dublin; four in the Bodleian Library, Oxford; two in the Cotton Library, and three in the King's Library. Most of them are upon divinity; but some treat of philosophy; forty-eight are in English, and the rest in Latin. Our

wish is that Mr. Pantin may meet with such encouragement in the publication of the present little quarto, as to induce him, from the number above mentioned, to bring to light such of them as would interest and instruct very many of the present generation. The volume is neatly printed, and will form an additional curiosity for the library of the connoisseur.

which those children who are willing, subscribe weekly, and are allowed to purchase for themselves and parents clothing at the prime cost of the materials, without any charge for making. This we consider to be an excellent plan, as it not only excites a feeling of just economy in the parents and in the child, but by accepting the proffered advantage the appearance of the family is rendered such as must commend itself to every lover of decency. The book will be found particularly useful to Charity Schools; and as the rules themselves are laid down in so clear a manner, and, as we are informed, so necessary to be attended to in order to make a neat and skilful semstress, if we were not considered as stepping beyond the bounds of all propriety, we would venture to recommend them to children of a larger growth.

Instructions on Needle-work and Knit

ting, as derived from the practice of the Central School, Baldwin's Gardens, Gray's-Inn Lane. London: Roake & Varty: Rivingtons. 1829. 8vo. pp. 26. Price 6s. 6d.

We do not hesitate to step a little out of our way for the purpose of noticing this little volume, although it has more of the pattern-book about it than of the literary character: and we do so for two reasons; first, because of its practical utility; secondly, out of respect to the source from which it emanates. It has in fact been added by the National Society as a sort of appendix to their recently printed Report, answering the double purpose of exhibiting in a favourable point of view the proficiency attained by the female scholars of the Central Establishment in so useful a branch of knowledge, and of affording even to private families a condensed but clear theoretical insight into the principles of this particular portion of domestic economy. Interleaved among its pages are nine actual specimens illustrating the various rules laid down; and which, we are informed by those who are judges in such matters, are neatly executed. To train children to early habits of industry cannot but be advantageous to them; and doubly so when those habits are coupled with the instruction derived from our schools in general. The good effects of uniting industry with learning may be seen to a large extent at the “ City of London Schools of Industry,” instituted by Dr. Povah, where not only the girls are taught the common routine of needle-work, plaiting, &c. but the boys also are instructed in such arts as may fit them for the different trades of tailor, shoemaker, net maker, &c. The Ladies' Committee of the Central School have, we percoive, countenanced a Penny Club, to

Hours for Heaven, a small but choice

Selection of Prayers from eminent Divines of the Church of England; intended as a Devotional Companion for Young Persons. London: Hamilton, Adams, & Co. Price 18.

Were we not fearful of being guilty of bad taste as critics, and of unseasonable levity as Christian monitors, we should say of this little volume, looking to its external appearance, and weighing the merit of its contents, that it is equally pious and pretty. As a weekly manual of devotion for very young persons, it is well-intentioned and judiciously executed; and we can sincerely recommend it to the attention of those parents, who feel the importance of training up their children to habits of daily prayer; "the first thing wherewith a righteous life beginneth, and the last wherewith it doth end." The little volume before us contains devotions, selected with much judgment and arranged with no less care, for every day in the week, besides some occasional forms for New Year's Day; for a person advanced in life ;—for a birth-day ;-a prayer to be said by a child at any time ;-before going a journey ;-for a sick person unable to sleep ;-for the same on hearing a passing bell ;—for the same when meditating upon death ;-in expectation of death.

To these devotions are added some religious miscellanies; on self-examination; on prayer; on temptation. And the work concludes with some aphorisms, of which the editor hopes that they will frequently harmonize with the opinions and feelings of many a pious individual, into whose hands” his book may “chance to fall." · We are glad to learn that this little volume has reached a second edition.

Five Parochial Sermons, adapted to the

present Crisis. By J. Husband, M.A. Curate of Neston. London: Rivingtons. 1829. 12mo. Price 2s. 6d.

From the number of Roman Catholics with which the author of these sermons appears to be surrounded, it seemed necessary to him, as a faithful watchman, to protect his flock from the errors of the Romish Church, and the plausibility of its votaries, by exposing, in the present volume, the more prominent perversions of our holy faith. This Mr. Husband has done in a clear and simple manner. His arguments are nearly, if not all, drawn from the Scriptures, and placed in such a light as must convince every.unbiassed mind of the truths of the points he endeavours to establish. Each sermon is concluded with some useful cautions to his Protestant readers, arising from the different topics discussed. And the book itself we should recommend as useful to those, whose want of time or opportunity precludes them from reading larger works upon the all-important subject.

departure from this transitory scene, and the communion between the dead and the living;" and we have no hesitation in saying, that Mr. Wilson has accomplished his purpose. The style is copious, pleasing, and energetic; and the expositions are generally good. Throughout, the sermons breathe the true spirit of religion :- and quite sure we are, that no one, whose heart is properly impressed with sound religious principles, can sit down to the reading of them without rising from his task gratified and repaid for his labour. There is one fault-they are too long. We close our notice with a quotation from the sixth sermon, which strikes deep against that pernicious spirit of “liberalism,” falsely so called, which would make it a matter of indifference whether God is worshipped in the church or conventicle:

Do not believe, do not teach, do not suffer others to persuade your child that it is a matter of indifference to his welfare whether he belongs to one persuasion or another. If once the wicked principle be admitted, that all sects and denominations of religion stand upon equal authority, and that all established forms may be dispensed with and set aside, according to each man's judgment and caprice ; .... if this be admitted, it is a tenet of imminent danger; not to the safety of your Church only, but to the great cause which every sect and party professes to hold dear--the cause of true religion. If, amid the conflictive and opposite sentiments which may be gathered on the subject of religion, it signifies little which you choose, the value of all must be very inconsiderable. If testimony, evidence, and revelation, do not impose any obligation in matters of faith, and we are at liberty to select our own opinions, and dispense with the instructions of a Divine Being; if we may safely doubt or reject what He has declared to be truth-then, and then only, can it be indifferent to a country or a family what is the form and spirit of its religion.

Sermons on Christian Duty. By the

Rev. PLUMPTON Wilson, LL. B. Second Edition. London: Rivingtons. 1829. 8vo. Price 9s.

We have in this volume thirteen sermons upon Christian duty, which cannot fail, upon perusal, to afford to others, as they have done to ourselves, much real satisfaction. They “were written," says our author, “to illustrate the spiritual and immortal nature of human life-its eternity under the most awful changes of state and duration--its hopes, duties and responsibility--they were also intended to shew the survival of the affections after our

JUST PUBLISHED. The fourth Volume of Russel's Works of the English and Scottish Reformers. 8vo.

PREPARING. A Volume of Sermons, by C. J. Blomfield, D. D. Bishop of London, is now printing, and will be published in the course of the present month.

A SERMON.

Luke xi. 9.

Ask, and it shall be given you. The necessities of man are great and manifold, for they originate in his corruption, and are perpetuated by his weakness. And though he possesses great resources in his corporal vigour and mental energy, still there are many occasions and exigencies, on which these resources cannot be available. It is frequently beyond his power to stem the tide of adversity, and repel the attacks of disease: it is never within his power to avert the stroke of death. If therefore it becomes requisite that man should possess some friend mightier than himself, on whom he may confidently rely, for the supply even of his temporal necessities; how essential, how indispensable will such a Protector appear, if we refer to his spiritual condition! That “man is born to trouble as the sparks fly upward," is attested by the authority of experience as well as by the voice of revelation; and what reason can be alleged why he should be born to trouble, except that he is born in sin? This inborn corruption, therefore, which is the original source of all human wretchedness, lies at the root of every effort to remove it. But the grace of God, while it reveals to the transgressor the extent of his spiritual necessities, leads him to the fountain of mercy, from which they may be abundantly supplied ; at once encouraging him to ask, and assuring him that it shall be given.

Premising then simply, what will be at once admitted by all, that the Lord God Almighty is the proper object of prayer, and that no prayers can be acceptably offered to him, but through the merits and mediation of Jesus Christ, three points will present themselves for consideration from the passage before us :

I. Why we are to ask.
II. What we are to ask.
III. How we are to ask.

We shall not be long detained in prosecuting the inquiry, Why we are to ask ; for the reply will be sufficient, that it is the command of God. He is, in the fullest and most unrestricted sense, a Sovereign; his benefits, whether temporal or spiritual, are alike freely bestowed; we have no pretensions which could claim, no merits which could deserve them. It is therefore in the highest degree equitable and reasonable, that the Almighty should annex his own conditions to the communication of his own blessings. Had it been his good pleasure to impose on his offending creatures a burden far more heavy, and a service far more painful than that of prayer can possibly be, it would have been their duty to acquiesce without a murmur; and there would have been ample cause for grateful adoration, that the Highest should condescend, on any terms, to speak peace to a rebellious world. But when the conditions of intercourse with him are made so easy and lenient; when not only no severe and painful penance is required, but a service is enjoined, which ought to be esteemed at once our pleasure and our privilege ; when we are only commanded to ask faithfully, in order that we may obtain effectually; surely they are utterly inexcusable, who acknowledge the revelation of God, and omit the duty of prayer. It may well be said to such :-If your heavenly Father had commanded you to do some great thing, would you not have done it? How much more then when he saith unto you, “Ask, and it shall be given you ?"

But, it may also be answered, that to ask is the real interest of man. All the commandments of God indeed are adapted to promote the lasting welfare of those who observe them, and obedience is the true road to happiness ; but this is peculiarly the case with the duty of prayer. There is nothing which keeps the soul so awake to a sense of its own dependence, and so alive to the mercy of God; nothing which is so secure a refuge under temptation, and so unfailing a solace in adversity; nothing which so detaches the mind from low and earthly desires, and so elevates it to holy and heavenly contemplation, as prayer. It is this which sustains us in life-it is this which prepares us for death. It is this which affords us a continual intercourse with Him who is our guide and guard, our refuge and strength, our Father and preserver. It is this which, in a great measure, delivers us from the dominion of habitual sin; for who, that is frequent and regular in prayer, can regard iniquity in his heart? But it would be endless to enumerate all the advantages of prayer; suffice it to repeat, that if it be our duty to obey the command of God, and our interest to obtain the inestimable blessings which he is ready to bestow, no further reason need be assigned, Why we ought to ask.

The allusion to these blessings, however, properly introduces the second point which claims our attention, namely, What we ought to ask.

Rather might it be demanded, what ought we not to ask ? since for every real blessing, whether of a temporal or spiritual nature, we are absolutely dependent upon God, nor is there any good thing which he will withhold from those who ask in sincerity. In relation, however, to temporal benefits, it is impossible to prescribe what should be asked, since this can only be decided by a reference to the private feelings and circumstances of individuals ; nor can one man form a correct estimate either of the wants or wishes of another. But, as concerning spiritual gifts, where all mankind stand on the same footing, since all are concluded under sin, it is not only possible, but proper, to point out positively and distinctly, what divine communications are necessary for all. For, though they who walk in it be innumerable millions, the path of true religion is ever the same; and amidst all the changes of manners, customs, ages, and generations, the Christian retains his identity; and the same qualities are indispensable now, which were demanded in the primitive ages of the Christian faith. The first spiritual gift, then, which all ought to ask of God is, Repentance.

Repentance is the foundation of all true religion. It was proclaimed to be so by our Lord himself, when he declared to the assembled multitude, “ Except ye repent, ye shall all likewise perish." It was equally enforced by the apostle, who thus addressed his Jewish brethren, “Repent ye, therefore, and be converted, that your sins may

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