Obrazy na stronie
PDF
ePub

"have the taste and experience lie's Dream," which, if our faint

of sorrow" as well as of pleasure; that their existence is chequered with "the flush of hope, the joy of victory, and the agony of disappointment;" that both angels and the spirits of the just in heaven are ambitious; for that "ambition is a portion of our spiritual nature;" that angels and saints in glory are not in an inde. fectible state, but may fall, "for we shall be as much under probation as ever, though with constantly diminishing chances of ultimate defection;" that it is through the form we love the soul" upon earth, and therefore shall do so in heaven; and that "this difference of soul," which the writer predicates of men and women upon earth, will in heaven, as here, "have its outward and visible sign in corresponding difference of body."

[ocr errors]

We should not have troubled our readers or ourselves with this sample of absurdities, and worse, had it not been that the deeper object of the volume is to reprobate and ridicule what the Reve

rend author sneers at as "Calvinism," "spiritual" religion, the fanatical notions of "nonconfor. mists" within the pale of the Church, and so forth; and to hold up to admiration the doctrines of the far-famed Tracts for the Times. Well might the Bishop of Oxford say that he had more fear for the disciples than for the teachers; for Mr. Haughton's degree of B.A. leads us to conclude he is at present only in the ranks of the former; though, like Deacon Palmer, he has made good progress, and writes a Tractarian proselyting book under the

veil of a treatise on sex in the world to come. He expects no favourable reception from your Calvinists; of whom he says there is "an admirable and not exaggerated picture" in "Holy Wil

[ocr errors]

recollections do not deceive us, is a composition of gross profanity and blasphemy; nor does he expect to make much impression upon your sour spiritual" people; but he has good hopes of his fellow Tractarians. The "spiritual domination of the divines of this school," that is, fanatics, puritans, evangelicals, and the like, "has been found oppressive;" but, adds he, "Their ascendancy is beginning to fail; another standard [the standard of the Oxford Tracts] has been raised, and numerous votaries are already enlisted unto it." These Tracts, he says, are not the silly fulminations of the platform, nor the loudly-applauded piety of the committee room;" but "they have revived principles of the highest value;" which he hopes will lead the way to the admission of his doctrine of sex in the world to come. He says:

"We have been led in these remarks,

[about the Oxford Tractators as opposed

to those Nonconformists' within the church, who, by their hypocrisy, 'enjoy all the comforts of an establishment,'] from a consideration of the different manner in which the theological parties in question [the Tractators and their opponents,] would receive the [Mr. Haughton's] doctrine of angelic influence. On this, as on nearly every other subject within the range of religious controversy, not only are their positions different, but their whole tone of feeling is contrasted; and this not in religion only, but also in literature and the arts, [we suppose for not admiring such works as Mr. Williams's Cathedral, or superstitious paintings in churches.] The two systems, as Mr. Newman correctly informs us, (see Froude's Remains, Second Series) are not divergent; they are contrary. We have sufficiently indicated our [Mr. Haughton's] [preference, and to which we incline."

What a compliment to Mr. Newman! We think Dr. Pusey and Mr. Keble will not grow vain upon their participation in it. Mr. Haughton has good hopes of them, that as he admires

of

[ocr errors]

their tracts they will adhere to his hypothesis. He is one of Mr. Williams's pupils in the matter reserve; for, he says, "What a profanation is it to a high and holy subject to be constantly borne upon the lip, and discoursed of to promiscuous assemblages, instead of being concealed in the heart, and only occasionally disclosed. How different from that sacred modesty and reserve which is natural to all true and profound emotions;" -so incorrect, according to Mr. Haughton, is the Scripture declaration that " out of the abundance of the heart the mouth speaketh;" so contrary to fact that when the psalmist was deeply musing in his heart, and the fire kindled, he "spake with his tongue." Mr. Newman will,

doubtless, be delighted to hear his disciple declare of our poor Anglican Articles, "We (Mr. Haughton) do not find in them scope for our faith;" as well he may not; for they do not assert many things which are included in his philosophy: as for example, that the Virgin Mary is "the Ark of the Second Covenant."

The questions under consideration are eminently important, and while we are writing some other publications have reached us, and we have begun to peruse the Rev. W. Goode's elaborate work, two thick closelyprinted volumes: SO that think it best not abruptly to shut up the discussion.

(To be continued.)

VIEW OF PUBLIC AFFAIRS.

THE topics of the month do not demand extended remark. We deeply lament the sickness and mortality which have befallen the Niger expedition; but God has often permitted works of faith and labours of love to be accompanied by severe trials at first and success in the end; so that while there is cause for affliction, and humility, and much prayer, we by no means regard the benevolent design as frustrated. In connexion with this sub

ject we greatly rejoice to witness the renewed and enlarged alliance of the chief European powers for the suppression of the Slave trade.

The Exchequer-bill forgery continues involved in somewhat of mystery, the chief criminal, Smith, having confessed his guilt, so that no new facts were elicited upon his trial. When we consider the circumstances of that extraordinary transaction, and the many other commercial crimes and frauds which are from time to time coming to light, all based upon the love of money which is the root of all evil, can we wonder at the urgency with which the word of God addresses the servants of Christ on this subject; as 1 Timothy vi. 10, 11, and elsewhere? Think in Cave's bankruptcy, of the delusions by which

a

we

scheming speculator induced more than fifty persons' " of talent, credit, and respectability," including several clergymen, to subscribe 368,000l., in sums varying from 5000l. to 20,000l to work his Cornish mines; and which have resulted in most cases in severe distress, and in many in the ruin of themselves and their families. "Thou, O man of God, flee these things."

The Oxford Poetry Professorship has been a thesis of fruitful discussion during the month; as well it may, considering that on it hinges important and vital questions far beyond that of Mr. Williams's competency to discharge the duties of the office. We spoke in terms freed from exaggeration last month, when we said that the poetry of the author of the Cathedral is "dreamy, mystical, far-fetched, and often unintelligible;" and that its theology and devotion are drawn rather from "the mantled pool of monkish verse," than from "the waters of Zion and the Holy Fount of Siloa;" so that he is an unfit instructor to direct the poetical taste of the ingenuous youth of Oxford. But it is not a matter merely of poesy that is concerned; and with wonder have we seen it stated so to be by Mr. Williams's patrons. In the van comes

errors of Popery;" in short all who object to impious reserve in setting forth God's truth) "a signal triumph, and thereby establish for them a stronghold, in Protestant, orthodox, and Espiscopal Oxford." His Lordship here lets out, that himself and his friends do regard the Poetry-Professorship as a theological “ " stronghold," and the election to it as "a signal triumph" for some "party" or other; as no one doubts they did from the first, their object being to gain a stronghold and signal triumph for Tractarianism. As to the nonsense about the "self-styled Evangelical party;" to keep out which Mr. Williams's friends are "to throw themselves into the breach;" Mr. Garbett is not so "self-styled," or styled by others; and the sound "Tillotsonian," or "orthodox," party, as they were called, if we must have such names-are as zealous in this matter as the "party called "Evangelical;" that is, the old party of the Reformation; the party of the Thirty-nine Articles which the Tractarians cordially hate, and try to set aside by Jesuitical glosses.

Dr. Pusey in his published Letter of Nov. 17, to Dr. Gilbert, urging Mr. Williams's claims, and denying that there is any reference to matters of controversy in putting forward Mr. Williams. But if not, why should Dr. Pusey, whose very name is connected with the obnoxious opinions obtruded by Mr. Williams, be selected to be his champion. But Dr. Pusey's own subsequent statement is the best reply to his argument. He says that "before our recent unhappy divisions" that is, before the censure upon No. 90, but not before Dr. Pusey and the other "conspirators," as Froude called them, knew Mr. Williams's sentiments, though the body of the University might not "he was generally thought by resident members to be marked out by poetic talent to fill the chair of poetry whenever it should become vacant." Now Dr. Gilbert denies that he had been so marked out; he says neither himself, nor many others whom he had inquired of, had ever heard Mr. Williams's name mentioned for the appointment till after the resolution had been formed to propose Mr. Garbett. It therefore appears that the "conspirators," who have for several years contrived by secret caballing and electioneering to influence University matters for the purpose of prose- "The Rev. Mr. Williams aspires to lytism, had long fixed their eyes upon be a moral teacher; the Professor of Mr. Williams; and took for granted Poetry in a Christian University must that what they thought, was "generally impart to his writings and his lectures,

thought." Nothing was to be publicly known till the mine was charged for explosion; the same influence that successfully worked its way to the British Critic, the Times Newspaper, the British Magazine, the Quarterly Review, and elsewhere, was " " stealthily" stealth planning the election to the chair of Poetry of the author of the Tracts on Reserve in communicating religious knowledge; and this with the triumpha triumphant declaration in their own publications, that poetry was a powerful instrument of influential suasion.

So again Lord Dungannon, of Christ Church, a zealous Tractarian, published a letter disclaiming all reference to theological considerations in the matter; -it was a mere Parnassian concern; but when he became chafed he forgot himself, and issued a second letter in a bitter spirit of acrimony, stultifying his first by maintaining that Mr. Williams's election is necessary, in order "not to give that party" (some party which he calls "self-styled Evangelical;" men within the Church "fit to become members of a Presbyterian synod;" and whose doctrines "are as dangerous in their extreme to the moral good of society, as can be the result of the worst

[ocr errors]

Contrasted with Lord Dungannon's letter we rejoice to notice that of Lord Ashley, which is firm, frank, and Christian. His Lordship says:

frequently on secular, always on sacred subjects, those sentiments and principles which he believes to be essential to the propagation of the truth. This we should expect of a layman-we should demand it of a minister."... "I have endeavoured, then, to ascertain the principles of Mr. Williams, and I have found that he is the author of the tract entitled, Reserve in Communicating Religious Knowledge. There is no power on earth that shall induce me to assist in elevating the writer of that paper to the station of a public teacher. I see very little difference between a man who promulgates false doctrines and him who suppresses the true. I cannot concur in the approval of a candidate whose writings are in contravention of the inspired Apostle, and reverse his holy exultation that he had not shunned to declare to his hearers the whole counsel of God.' I will not consent to give my support, however humble, towards the recognition of exoteric and esoteric doctrines in the Church of England, to obscure the perspicuity of the Gospel by the philosophy of Paganism, and make the places set apart for the ministrations of the preacher, whose duties must mainly be among the poor, the wayfaring, and the simple, as ANSWERS TO CORRESPONDENTS.

mystic and incomprehensible as the grove of Eleusis."

The controversy has elicited many astounding facts. Mr. Golightly, who has been for six years a resident graduated member of the University, affirms that about ten "fellows of colleges and clergymen of the Established Church are taking advantage of their respective positions to propagate Romanism;" that the Rev. W. Ward, fellow of Balliol College, a zealous Tractarian, had admitted that Mr. Newman "is no longer opposed to Rome;" that Mr. Ward himself has been a visitor of Dr. Wiseman's at Oscott College; that the Rev. J. Bloxam, fellow of Magdalen, was the individual who introduced Mr. Sibthorp

to Dr. Wiseman; that a popish bishop has been staying at Oxford, and receiving and returning academical visits; and that "A Fellow of Exeter has expressed his belief that seven years hence the Churches of England and Rome will be re-united; some cross themselves in public worship, others make genuflections, others openly praise the Jesuits, talk of Saint Ignatius Loyola, have plans for taming refractory bishops, and talk over what they shall do in their day of triumph with the clergy who reject their views."

The Newspapers teem with alleged facts of a similar character. The Limerick Reporter, a Romanist publication, says:"The conversion of the Rev. Mr. Sibthorp has been followed by that of many other ministers of the Establish ment. The Catholic colleges in Lancashire, Cheshire, and Staffordshire contain, at this moment, many postulants undergoing probation previous to their reception into the bosom of the Catholic Church, and the greater number of these postulants are clergymen ordained according to the Protestant formula." The Courier states: "The Rector of Leadenham, in the diocese of Lincoln, in the fervency of his desire for the Pusey doctrine, introduced into the church a moveable cross, and an altar with a pair of candlesticks and burning tapers, administered the holy eucharist at an early hour in the morning by taper

light, and adorned the back of the surplice with a cross. The prayer-books also bore the emblem of the cross, and on the roof of the building the Litany is painted in Latin. These things, and various devices and ceremonies, the Bishop has ordered to be removed, and the plain decorum of the Church service to be observed in its performance." The Morning Herald says:-" It has been recently proclaimed from the pulpit of St. Mary's, at Oxford, in a discourse preached and published by the Rev. Professor Baden Powel, that the Popish ceremony of auricular confession is notoriously administered by certain Puseyite clergymen to their deluded devotees."

"The Oxford Chronicle says: "Mr. Newman, Vicar of St. Mary's the Virgin, is building several sets of chambers for the reception of young men (candidates for orders, or for monastic institutions in contemplation), in his parish, at Littlemore. And we beg to direct the heads of colleges to an investigation of the fact, whether several young men, bound by oath to celibacy and monastic vows, are not now receiving a gratuitous education in the University, from parties who have no special interest in them. The Bishop of Oxford, where is he?"

But enough:-alas, too much! The approaching election will shew what are the sentiments of the University upon these fearful matters. We cannot doubt the issue; and we earnestly pray that it may please God to overrule it to his glory and the welfare of his Church.

We are glad to find our venerable friend, the Rev. J. H. Stewart, reminding godly men of the duty and privilege of commencing the New Year with special prayer for our beloved country, for our church, for all conditions of men, and for the enlargement of the Redeemer's kingdom. His paper is doubtless in the hands of many of our readers, and we earnestly second his exhortations. Amidst the dark clouds which hover over the land, he justly points out many bright and animating prospects.

Philalethes; W.; R. E.; C. W.; B.; W. N.; A. C.; A.; A Clergyman; S. L. E.; are under consideration.

Correspondents who wish for answers to questions not of general concern, should send their address.

We cannot concede to A. T. that it is uncriptural or uncharitable to call such heresies as Arianism and Socinianism, "God-denying."

We can inform Pastor that the Lord's Supper was not administered to either of the condemned criminals, Blakesley or Ward. We need not enter into particulars, but being acquainted with them, we can attest that the excellent chaplain of Newgate, in the discharge of his painful duty, exercised in both cases a wise and godly discretion.

[blocks in formation]

THE THE important principle which our Lord asserts in the sixteenth and seventeenth verses of the seventh chapter of St. John's Gospelnamely, that truth can be taught to man by God alone; and is by Him communicated only to sincere and simple souls--He proceeds in the twenty-third verse to apply to the conviction of His hearers. He points out to them, in their present proceedings with respect to Himself, an awful and necessary consequence of that principle, of which the conduct of the Jews, throughout the New Testament history, furnishes abundant and melancholy illustration. He proceeds to shew that through the want of that sincere and simple spirit, not only was the soul deprived of the internal teaching of God, which alone could bring truth into real contact with the faculties and affections of the inner man: not only was the spirit of truth, as revealed in the Divine word, sealed up and hidden from the soul; but that even the letter of truth was perverted by it to dangerous and pernicious purposes. The dim and partial light which alone could make its way through this corrupt and clouded medium served but to lead into paths of prejudice, error, and hypocrisy. The fair proportions of truth were distorted and deformed by a prejudiced and partial view.

Hence it was that men could learn without remorse to bribe the friend, to act the traitor, and to betray the innocent blood; then say, without one awakening of conscience, to the anticipations of despair, "What is that to us: see thou to that,"-yet at the same time scrupulously refuse to put into the treasury the thirty pieces of silver, because it was "the price of blood." Hence men could learn to suborn false witnesses to effect a murder; and when this resource failed, only because "their witness agreed not together," could procure by intimidation and clamour the legalized murder of the innocent; "If thou let this man go, thou art not Cæsar's friend :" "Away with him; Away with him; Crucify him:"-yet at the same time scrupulously refuse to enter into the judgment hall, lest they should be defiled, but that they might eat the passover. Hence men, as in the case before Him, could circumcise a man upon the Sabbath day, CHRIST. OBSERV. No. 50.

K

« PoprzedniaDalej »