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bining the loftiest contemplations on the glories and beauties of Deity and eternity, with many useful observations on human conduct, evincing much practical good sense and knowledge of the world.
The third volume contains an admirable selection of his invaluable Sermons, of which it was the privilege of the writer to have been for many years an auditor, as it was also to hear many of his thoughts and reflections viva voce, having been ever a welcome guest at his house.
Mr. Woodward in his sermons, and indeed in all his works, though occasionally using the Old Church phraseology, is far in advance not only of his own day (if a man who lived so long can be properly associated with the past) but of the present time. He does not appear even to have met with those writings which unfold the spiritual sense of the Word, nor does he attempt formally to expound the internal meaning of any passage of Scripture; but he often displays a wonderful presentiment of the inner sense—it looms, as it were, before him on the horizon: we can almost perceive the natural ideas brightening and becoming semi-transparent from the spiritual ideas within them, like the eastern cloud in the morning redness. However, of that which constitutes the inner sense, viz., the doctrine of the regenerate life and the nature of that heavenly world and state to which it leads, he was a profound master, as would readily appear did our present space admit of extracts. These we may be able to give at some other time. Meanwhile we would observe, in conclusion, that these volumes are beautifully got up, and the memoir appended to the first volume is worthy both of the subject and the writer, and is enriched with some of Mr. W.'s most delightful letters. And last, though certainly not least, the munificence of the excellent gentleman,' at whose instance and expense this edition was brought out, should be recorded with gratitude by all who appreciate this valuable accession to the archives of pure and spiritual theology.
“ THE GATES AJAR" is a work which has recently been published in America, and has been so well received as to have passed throngh twenty editions in a few months. Soon after its appearance it was re-published in this country, but the English publisher, wise in his generation, had taken the liberty, in order to adapt it to the English, perhaps we should say to the orthodox taste, of cutting out here and
1 The Rev. J. M. Hiffernan, Rector of Newport, in the county of Tipperary, for twenty years Mr. Woodward's curate, and over forty years his intimate friend, and in every way a congenial spirit.
toning down there. Among the parts deleted were some extracts from Swedenborg, and parts that might be thought too much like what his writings say on the subject of the future life. Mr. M‘Geachy, of Glasgow, a member of the New Church, has published an edition of the work as it came from the pen of its talented authoress, Elizabeth Stuart Phelps. The work is to the treatise on Heaven and Hell what a gate ajar is to an open door, a glimpse to a full view. To make the book more attractive, the views are interwoven with a story, simple but touching, intended to show how full of comfort to the bereaved are just conceptions of the nature of the world into which their beloved ones have entered, and to which they themselves are journeying onwards. It seems designed to divest the spiritual world of the vagueness and uncertainty in which it is regarded, and the future life of the sublime monotony which is supposed to characterise it; and to lead to the conviction that heaven and the life of its blessed inhabitants are but higher and purer forms of the earth and the virtuous life of those who dwell thereon. We commend the book to our friends, who will do a service to their neighbours by aiding in its circulation.
A lay sermon on the signs of the times, by Launcelot Cross, brings out the character of the Romish Church, and of Ritualism as Romanistic, and tending Rome-ward.
A sermon on the principles of Christ's Kingdom, by the Rev. E. W. Shalders, B. A., states it as a fact, in itself full of instruction, that there is a close analogy between the kingdom of nature and the kingdom of grace, so that the laws of the one are ladders to help us to rise to the laws of the other, and the visible facts and processes of nature are material pictures of spiritual things.”
“ A defence of some of the leading Doctrines of the New Church, by James H. Moore,” contains a critical examination of “Gilbert on the Atonement,” which is well deserving of perusal. It is in the form of a letter, addressed to the Rev. S. Fisher, Minister of the Independent Chapel, Gore Street, Boston, Lincolnshire, who had given Gilbert's work to Mr. Moore, to show him the error of the doctrine of the Atonement as held in the New Church. It
from the concluding paragraph of the tractate that Mr. Moore had been summarily ejected from the School and the Union, and the letter is a vindication of the views, "too horrible to mention," for the adoption of which he was cast out of the synagogne. The little work has passed through six editions.
It is iny
ROMAN CATHOLICISM. The approaching council continues to make manifest the diversity of sentiment which obtains in the various sections of the Romish Church. Among those expected to be present unanimity cannot be calculated upon.
“The Vatican," we are told, “is dissatisfied. It is secure of a majority ; but this will in some cases be very narrow, and there is reason to believe that the political questions will be warmly, if not passionately, discussed.” These “signs of the times,” as affecting the council itself, are more strikingly displayed in the utterances of others who will not be present. One of the most remarkable of these is a letter published by Father Hyacinthe, the popular preacher at Notre Dame de Paris. It is addressed to the General of the Order of Barefooted Carmelites in Rome, and is a remonstrance against the command “to speak a language, or maintain a silence, which would no longer be the full and faithful expression of my conscience.” He withdraws, therefore, from the pulpit of Notre Dame, and from the monastery, which under the new circumstances in which he finds himself placed, is changed into a prison of the soul.” “The present moment,” he writes, “is a solemn one. The Church is passing through one of the most violent, the most obscure, and the most decisive of its existence here below.
It is not at such a moment that a preacher of the Gospel, even the humblest, can consent to keep silence ;” and, accordingly, he enters a protest against the proceedings of the leading authorities of the Catholic Church. “I raise," he says, “ before the Holy Father and the council, my protest, as a Christian and a priest, against those doctrines and those practices which are called Roman, but which are not Christian, and which by their encroachments, always more audacious and more baneful, tend to change the constitution of the Church, the basis and form of its teaching, and even the spirit of its piety. I protest against the divorce, as impious as it is insensate, sought to be effected between the
Church, which is our eternal Mother, and the society of the nineteenth century, of which we are the temporal children, and towards which we have also duties and regards. I protest against that opposition, more radical and more frightful still, to human nature, attacked and outraged by these false doctors, in its most indestructible and most holy aspirations. I protest, above all, against the sacrilegious perversion of the Gospel of the Son of God Himself, the spirit and letter of which are alike trampled under foot by the pharisaism of the new law. most profound conviction that if France in particular, and the Latin races in general, are given up to social, moral, and religious anarchy, the principal cause undoubtedly is not Catholicism itself, but the manner in which Catholicism has for a long time been under. stood and practised.
This letter has produced a profound sensation in France, and not a little commotion among the dignitaries of the Church. The Archbishop of Paris, who has had to complain of the tyrannical interference of the Pope in the affairs of his diocese, is said to sympathize with the writer, though disapproving his act. The Bishop of Orleans writes expressing his sorrow at the evil deed he has perpetrated, and conjuring him to stop on the slippery downward path on which he had started. “You have suffered,” he writes, “I know it, but allow me to say Father Lacordaire and Father de Ravignan suffered more than you have, but they rose higher in their patience and love for the Church. How is it that you have not felt the injury you inflict on your Mother the Church, by daring to accuse her; and the injury you do to Christ by thus presuming to place yourself alone in His presence without the interference of the Church? Go, cast yourself at the feet of the Holy Father; his arms will open to receive you, and while pressing you to his paternal heart, he will restore peace to your conscience and honour to your life.” The General of his order has commanded him to return to his monastery within a limited time
on pain of excommunication. He has its overthrow, and issue in the fulfildisobeyed the summons, and sailed for ment of the Divine prediction, “ThereAmerica to ascertain the feelings on the fore shall her plagues come in one day, questions he has raised of Germans and death and mourning, and famine, and Americans in the New World.
she shall be utterly burned with fire: for The exhibition of the spirit of the strong is the Lord God whojudgeth her.” Papacy is not confined, however, to
THE POPE AND THE COUNCIL. those who detect its evil and writhe under its repressions and its tyranny. From a Correspondent.—This topic is Its professed friends manifest its un- assuming greater importance daily. The christian spirit and pretentions while latest and most remarkable “Sign of the expounding its principles and recom- Times" is a work, entitled “The Pope mending them to public acceptance.
and Council,” which has lately appeared An example of this is given by Arch- within the Roman Catholic communion bishop Manning, in a sermon on the itself, and a translation of which has “Syllabus,” which was reported at just been published in this country. length in the Times newspaper. De
The work is anonymous.
A few exscribing and defending the attitude of tracts are here given, by which an the Pope in his opposition to modern opinion of its character and scope may civilization, he says, speaking in the be formed. It is impossible to read ierson of the Roman Pontiff, “You them, bearing in mind at the same time say I have no authority over the Chris- the exposition given in the “ Apocalypse tian world, that I am not the vicar of Revealed," of the 17th and 18th chapthe Good Shepherd, that I am not the ters of Revelation, and not feel that the supreme interpreter of the Christian Papacy is on the eve of a visible crisis. faith. I am all these. You ask me to * The immediate object of this work abdicate, to renounce my supreme au- is to investigate by the light of history thority. You tell me I ought to sub- those questions which, we are credibly mit to the civil power, that I am the informed, are to be decided at the Ecusubject of the King of Italy, and from menical Council already announced. him I am to receive instruction as to We have written under a deep the way I should exercise the civil sense of anxiety in presence of a serious power. I say I am liberated from all
danger, threatening primarily the incivil subjection, that my Lord made me ternal condition of the Catholic Church. the subject of no one on earth, king or This danger does not date from otherwise, that in His right I am sove- yesterday, and did not begin with the reign. I acknowledge no civil supe- proclamation of the Council. For some rior, I am the subject of no prince, and twenty-four years the reactionary move. I claim more than this—I claim to be ment in the Catholic Church, which is the supreme judge and director of the now swollen to a mighty torrent, has consciences of men-of the peasant that been manifesting itself, and now it is tills the field, and the prince that sits passing, like an advancing flood-tide, to on the throne of the household that take possession of the whole organic life lives in the shade of privacy, and the of the Church by means of this Council." legislature that makes laws for king- “To us the Catholic Church and the doms-I am the sole, last, supreme Papacy are by no means convertible judge of what is right and wrong.” terms, and therefore, while in outward Are not these expressions the manifes- communion with them, we are inwardly tation, not of Christian meekness and separated by a great gulf from those charity, but of the lust of dominion whose ideal of the Church is an unirer. over the souls and bodies of men ? Are sal empire spiritually, and, where it is they not the utterances of the spiritual possible, physically, ruled by a single Babylon, “I sit a queen, and am no monarch-an empire of force and opwidow, and shall not see sorrow?” And pression, where the spiritual authority is it conceivable that either council or is aided by the secular arm in sumany other earthly power can perma- marily suppressing every movement it nently sustain such a fearful usurpation dislikes. In a word, we reject that and abominable wickedness in high doctrine and idea of the Church which places ? May not indeed the very has for years been commanded by the means adopted for its support hasten Roman Jesuits as alone true, as the sole
remaining anchor of deliverance for the others to litigation and attempted reperishing human race.
pression. A case of this kind has “Papal infallibility, once defined as occurred in the diocese of York. The a dogma, will give the impulse to a Rev. Charles Voysey, rector of Heatheological, ecclesiastical, and even po- laugh, near Tadcaster, has long been litical revolution, the nature of which accused of departing from the standvery few—and least of all those who are ards of the Church, and efforts have urging it on-have clearly realized, and been made to induce the Archbishop of no hand of man will be able to stay its York to institute proceedings against
In Rome itself the saying will him. This has at length been accombe verified, “Thou wilt shudder thyself plished, and the articles of accusation at thy likeness to God.'
set out the specific charges which Mr. The above are only a few brief hints Voysey will have to answer.
" The of the real spirit and purpose of this first general charge is that Mr. Voysey very remarkable book. It is doubtless denies that there was any sacrifice for destined to produce a new reformation sin, any need of reconciliation, or for in the Papacy. Things cannot much the mediation and intercession of longer remain as they are in that com- Christ. As illustrations, the followmunion. An open collision of thought ing extracts are given :-In a sermon is inevitable. What a commentary is on the words, “Thou, Lord, art mercito be found in these facts taking place ful, for Thou rewardest every man acbefore our eyes on the various state- cording to his work,' Mr. Voysey ments made in the Apoc. Rev.,'
Of all the errors which have and elsewhere, touching Babylon, e.g. misled, there is not a more dangerous chap. xvii. 5,
" And upon her forehead or infectious error than that God's was a name written, MYSTERY, BABY- justice and mercy are opposite feelings LON THE GREAT, THE MOTHER OF HAR- which have to be reconciled by a comLOTS A BOMINATIONS
promise ; that His justice demands EARTH,” signifying the inner hidden what His mercy would deny; that His quality of the Roman Catholic religion ; mercy can only be exercised when His its selfish aspiration after dominion over justice has been first appeased. There the holy things which pertain to the could be no mercy in letting the sinner Church and Heaven ; the authority it go free if the penalty had been exacted claims over the souls of men, and all from some one else all the same.' In that belongs to their worship ; the love a sermon on the text, “My soul truly of ruling over Heaven implied in the waiteth still upon God, for of Him
power of the keys;” the love of ruling cometh my salvation, Mr. Voysey over what relates to the Lord, which is says, “The doctrine of God's pouring involved in the dogma of the vicarship; out His wrath upon His beloved Son the love of ruling over all things which for our sakes, is perhaps the most repertain to the Word, inasmuch as they volting of all the popular beliefs.' In reserve to themselves exclusively the a sermon on “Justification by faith,' right of its interpretation, with number- Mr. Voysey says, “Sincere sorrow for less other shocking perversions of Divine sin is, or ought to be, enough to make Truth. Well may we exclaim, Come a man quite reconciled and at peace out of her, my people, that ye be not with God; at least, so our Lord teaches. partakers of her sins, and that
receive We do not, therefore, need any atonenot of her plagues.'
ment nor any justification. We need
no atonement, for God requires none. REV. C. VOYSEY.
We do not want to be justified. We A distinguishing feature of episcopal do not want to be accounted righteous government has long been the effort to at all when we are not righteous ; we avoid litigation, and to act in the most only desire to be made righteous in conciliatory manner towards the various God's good time. So we leave these schools of thought that confessedly exist Pauline doctrines for those who need in the Established Church. Occasionally them.' Again, "The God who can the liberty thus accorded to the clergy save all men from their unrighteousexceeds the bounds of moderation and ness, and yet hereafter will not do so, prudence, and leads either of the free- is one with whom to dwell would be will of the bishop, or the urgency of everlasting torment. The God who