943 Review. Rev. F. Martyn's Sermon. 944 administered both the bread and the wine in the Eucharist, to all her members. sions to elegance of diction are disclaimed, | tations prove, that the ancient church but the perspicuity which prevails throughout, renders all apology unnecessary. The materials are both abundant and varied, every where displaying sterling worth, and evincing the author's unwearied industry, and the successful application of his talents. The scenery exhibited on the banks of the Ganges, never fail to interest the European visitor. Mr. Welsh, instead of transporting us to India, has imported a valuable cargo from her shores, and without exposing us to the hazard of a tedious voyage, and the fatigue of travelling, regales us with its fragrance on the margins of the Thames. REVIEW.-A Sermon preached at the THE prophetic description of the Man of Mr. Martyn has certainly identified himself to be a legitimate son of his holy mother at Rome; and his attempt to prove that his holy father the pope is the hereditary representative of St. Peter, is an undertaking more worthy the dark ages, than of the nineteenth century. He must either be ignorant of the history of popery, or have had a good opinion of the ignorance of his audience, when he told them that Bede, Augustin, and Ambrose used the words "mass," and "the sacrifice of the mass," exactly in the same sense that the church of Rome does now. Such a bold assertion could be made only by a popish dogmatist, and believed only by a credulously superstitious audience. Poynder, in his " Evidences and Characters of Christianity," makes the same attempt, but he has completely failed; as the word mass does not occur in any of the quotations which he has made from ancient creeds. On the contrary, he has incautiously brought out some old armour, which a Protestant may, with a little rub. bing up, successfully use in driving him from his post: for the whole of the quo The word mass is derived from the Latin verb missa est: a phrase which was used by the deacons of the ancient church when the service was over, intimating that the catechumens were to depart, while the members were to remain, and partake of the Lord's supper. Ecclesia was understood to agree with missa est; the assembly is dismissed. Missa signifying "dismission," the word in time came to be applied to public prayers as dismissed to heaven. Hence St. Ambrose sometimes used the phrase “missas facere," to make supplications. But the church of Rome applies the word both to her public service, and the sacrifice of the mass, as she expresses it. Now the sacrifice of the mass was never publicly acknowledged by that church till the thirteenth century, when Gregory IX. sanctioned it by a decree, which runs thus: "Sacerdotes frequentes deceant plebem suam, et cum in celebratione Missarum elevatur hostia reverentur si inclinent, idemque faciant cum defert presbyter ad infirmam.” eam This was a necessary consequence of the figment of transubstantiation. For if the bread and wine underwent a change in the consecrating, every fractional part of them must have done the same; and whatever remained after the communion, must hence be divine, and of course it became the subject of adoration with the senseless multitude. Here was a legitimate conclusion from false premises. But in the mean while, the date reduces Mr. Martyn's age of the sacrifice of the mass from fourteen hundred to six hundred years. Κρητες ἄει ψευσται. Mr. Martyn touches the old string of popish episcopal ordination, as being the infallible requisite of a minister of Christ; for he says that he can prove a regular succession of regularly ordained pastors in the church of Rome, from the times of the apostles to the present day, and humbly enumerates himself in that succession. Does Mr. M. not know that the church of England, the Greek church, and the Syrian church, can, upon his own principles, do the same? Where is then the boasted exclusive right which his church vainly arrogates to himself? The imbelle telum, which this champion of St. Mary's Mount, Walsal, throws at the established church, and those who dissent from her, is that which may be most successfully used against the infallibility of his holy father the pope. 945 Review.-Milner's Sermons. "Had I (he observes) no better warrant for 946 interests of which, they are admirably appearing in this character, than a mere appoint adapted. They seem to take their stand ment from the state, or a pretended call of the Spirit, I should be unworthy of your confidence. The Spirit of God is the spirit of truth, ever uniformly consistent with itself; it cannot therefore sanction contradiction, absurdity, and error. It cannot inspire one man to teach that Christ is God, and another to teach that he is not God; to preach to-day that there is a Trinity in the Godhead, and to-morrow that there is not; to announce to one part of mankind that Christ appointed only two sacraments, and to another part that he instituted seven." The inference to be drawn from this passage is, "that all who are influenced by the Spirit of God, if teachers, will uniformly teach the same truths without contradicting one another." Now, will Mr. Martyn attempt to deny that the very men, who arrogantly claim infallibility, have not only opposed one another at times, both in doctrines and actions; but that the same pope has opposed himself, when mother church's interest required him? Mr. Belsham and Joanna Southcote have not been more opposite to one another, than Gregory VII. was to John XXII., and Gregory XII., to John XXIII. Mr. M. also betrays his ignorance of the religious world. For those who deny the Godhead of Christ, and the doctrine of the Trinity, do not profess to be called by the Spirit. We are not apprehensive that this sermon will, in any respect, weaken the bulwarks of Protestantism; though it may be reckoned of large caliber by the pensioners at Houghton Hall. Yet it teaches us, that the same intolerant and exclusive spirit which reigned in the church of Rome in the darkest ages, has not forsaken her. Semper eadem is applicable to her at all times, in all places, and amidst all circum stances. REVIEW. Practical Sermons on the Epistles to the Seven Churches, the Millennium, and the Church triumphant, and on the CXXXth Psalm. By the late Rev. Joseph Milner, M.A. With Prefatory Remarks by the Rev. Edward Bickersteth. 8vo. pp. 415. Seeley. London. 1830. THE title of this volume denotes that it is one of no common character, and the texts chosen for elucidation and discussion, will fully confirm the expectation that it excites. The name of Milner is associated with ideas of an exalted description, and a perusal of these pages will shut the door against disappointment, unless hope should enter a region, in which reason knows not how to travel. These sermons, twenty-two in number, appear to have been published for the Church Missionary Society, to promote the 142.-VOL. XII. on those margins of unfulfilled prophecy, whence the reader is taught to penetrate futurity, and call those "things which are not as though they were." Whatever variety of opinions may be entertained respecting the nature of the Millennium, and the period of its arrival, all who receive the Bible as a revelation from God, will admit, that the universal spread of the Gospel stands among its oft-repeated and most indubitable promises. To these the author has paid commendable attention; and no one can doubt, that the exertions which have of late years been made by most christian denominations, to send among the heathen tribes of mankind, a knowledge of salvation through Jesus Christ, have a favourable aspect towards their final accomplishment. To the seven Asiatic churches, nine sermons are devoted; Laodicea having three, in which the character of each is delineated, its excellencies, and apostatizing spirit and practice, are pointed out; and an application of the principles developed, is brought home to the professors of religion in more modern days. At the conclusion of each of these sermons, a note is subjoined, giving an historical account of the condition of the places and people to whom the discourse primarily refers, as noticed by modern travellers who have visited these venerable cities, and witnessed the fading glories of these primitive christian churches. The other sermons are on distinct sub jects, but throughout the whole, a family resemblance may be traced, since all have an eye to the extension of the Redeemer's kingdom. On all suitable occasions Mr. Milner inculcates the leading truths of Christianity, and the pure principles of evangelical doctrine. His style is homely, but strong and powerful; better calculated to reach the conscience, than to please the fancy; to awaken his hearers from Laodicean lethargy, than to lull them to deceitful repose. On this point let the reader peruse the following brief extracts from the concluding discourse, and then judge for himself. Among the characters addressed are, decent ignorant formalists; scornful infidels; libertines in practice, genteel and frivolous; misers, anxious worldlings; lewd of both sexes; swearers; drunkards; young and old. To infidels, whom he includes among more gross sinners, he thus speaks: "Here, infidel, look at the gospel. Thou canst not but own that to be proud before God, and to be unwilling to be humbled before him, is sinful. This is thy sin. This keeps thee in ignorance and unbelief. The devil by this blinds thine eyes, "lest 30 947 Review.-Discourses on Millennium. the light of the glorious gospel of Christ, who is the image of God, should shine unto thee." It is easy to say, thou wilt hearken to reason; but when the most reasonable proofs of Christianity have been laid before thee to no purpose, and thou still holdest out, what can this be owing to but pride and love of sin. The Gospel teaches too humbling a doctrine for thy pride, it exalts God too much for thee; it is too pure, too holy. This is the objection of objections with all infidels, whatever else they pretend. Go to Mahomet, and let him teach thee the indulgence of lust and revenge; that suits thy nature. Go to Popery, that nurse of proud self and formality; that is a religion which will suit a profligate prince, like Charles II.; and all who love their sins, and yet would escape hell. Go to Deism and Free-thinking; they lift thee up in pride, tarnish the divine glory, intoxicate thee with high ideas of thy own dignity, are enemies to self-denial, and tell thee, heaven is to be won by humanity. So truly do all false religions meet in one common origin; they gratify mean self-love. The gospel humbles man, and exalts the Lord. It is pure, holy, penetrating the heart. It tells thee thou art wicked; so will thy conscience, too, if thou wilt hearken to her."-p. 388. Having addressed himself to various classes of transgressors in language nervous and appropriate, and with a degree of earnestness calculated to awaken the conscience, in the following extract the miser obtains a share of the author's plain-dealing. And, anxious miser, do not be for ever poring over thy money matters; is not death seizing thee? hast thou not one foot in the grave? thy sin is enormous, it is idolatry! But in Jesus there is ' plenteous redemption, even for thee. Were it not plenteous, thou must perish; but as it is plenteous, it can save thee. But thou must be torn from the love of money; thou must be turned to God; thou must see the heinousness of thy sin, in placing that dependence on money, which ought to have been placed on God. This is the true light in which thou shouldst see thy sin: then it will appear heinous. But God's eternal Son died on Calvary to expiate it."-p. 391. "Lastly: there remains now to be spoken to, whoremongers, harlots, swearers, drunkards; what shall be done? The greater part of them are perhaps at this moment traversing the streets. Ah! they will not come within the sound of exhortation. But as some may be here, I tell them first, they may be forgiven, they need not despair, if they will repent. Murdering Manasseh, persecuting Saul, the harlot who washed our Lord's feet with tears, are so many proofs of the plenteousness of Christ's redemption. But will you abuse this to the last? shall conscience always be stifled? Surely you need no argument to prove that you are travelling in the way of wickedness. You shew plainly that you are satan's slaves, and a goodly master, truly, for reasonable creatures to serve! Goodly wages truly! fire, brimstone, the lake of fire, the never-dying worm. Much reason, indeed, you have to despise those who admonish you! Repent, oh, repent at last! Think what you might be willing to give, an hundred years hence, when tormented in hell, for a chance of that salvation which now sounds in your ears; God calls you by my mouth, turn without delay, turn truly, and he will receive you, and make you new creatures in Christ Jesus."-p.392. The preceding extracts may be considered as fair specimens of these discourses. To the author's talents and his application of them, they are highly creditable. To the lustre of his fame they will add another ray, and confer on the serious reader another very useful volume, of instructive and practical divinity. 948 REVIEW.-Discourses on the Millennium, the Doctrine of Election, Justification by Faith, and the Historical Evidence for the Apostolical Institution of Episcopacy. By the Rev. Michael Russel, LL. D. 12mo. pp. 443. Simpkin and Marshall, London. 1830. ON the topics professedly examined and discussed in this volume, only a small portion of original matter can be found. The author has availed himself of the writings of others to a considerable extent, and combined their varied views in the result of his own researches. The Millennium is admitted by all writers to be a subject of profound depth; and facts demonstrate that it is one to the bottom of which no plummet has ever yet descended. Every theory which theological ingenuity has invented, the flight of time has proved to be erroneous, so far as the lapse of years and the progress of events have brought calcula tion to the touch-stone of real occurrence. This is humiliating to the pride of intellect. It stamps the seal of error on the past; and generates a suspicion, that the new adventurers on this mysterious ocean, on all sides enveloped with clouds, will probably share the fate of their predecessors. On the subject of the Millennium, Mr. Russel, with commendable industry, has collected numerous opinions which individuals and parties have broached and embraced. But the principal points established are, that the belief is of great antiquity, and of general prevalence, but that scarcely any two individuals, of independent minds, have entertained the same views, and inculcated the same creed. These circumstances furnish presumptive evidence that the subject is but indistinctly revealed in the book of God. In this assemblage of conflicting opinion, our author lies deeply entrenched. His own views are delivered with caution, and as we proceed, much attention is required to ascer tain what he really means. He has demolished the edifices which others have raised, but his own building remains yet to be erected. In this omission he has, however, acted with much prudence, and it would have been creditable to the reputation of many, if they had displayed a similar degree of discretion. His concluding paragraph contains the following judicious observations. My object has been to establish the fact, that the impression which prevailed among the primitive believers on this head, origi nated in a Jewish tradition, and had no connexion with the gospel, and ought therefore never to have occupied their thoughts, 949 Review.-Grant, on Lord Byron's Cain. 950 bid defiance to its numerous assailants. Mr. Russel has collected the opinions of the primitive Christian churches, and supported what he has advanced by the authority of the ancient fathers, but every one knows that almost any thing may be proved in some shape or other from the writings of these venerable men. From these and other sources the evidence adduced in favour of episcopal government is, however, both strong and commanding; and those who think that this mode of ecclesiastical discipline and jurisdiction has no foundation in scripture, should examine this discourse with due attention, before they presume to treat episcopal claims with contempt. as members of the Christian church. Such | this remains invulnerable, the citadel may an undertaking, I trust, will not be deemed unsuitable at the present moment, when a considerable degree of excitement continues to agitate the religious community relative to the unfulfilled predictions of the prophets. Mr. Faber has fixed the date of the new heavens and the new earth, at the distance of thirty-five years; and should the Millennium not begin in 1865, according to the calculation of that laborious scholar, Dr. Hales has prepared another period of anxiety, by discovering, on what he esteems infallible grounds, that the globe, and all the works which are thereon, shall certainly be dissolved by fire in the year of our Lord one thousand eight hundred and eighty. It deserves to be remarked, too, that when, from whatever cause, a religious sensation is produced in the public mind, the Jewish notion of a Millennium is instantly revived; and the same hopes, the same follies, the same reasonings, and the same disappointments take their round, alarm the timid believer, and afford a triumph to the hardened sceptic. It is time that the unlearned and unstable should be protected from such presumptuous absurdity."-p. 190. The second discourse, on the doctrine of election, marshals, in favour of Calvinism, the arguments which have been long worn thread-bare in the public service. To those who enlist under the Genevan banner, they will be deemed invulnerable, while others of an opposite creed will think they have been often refuted, and wonder why their repose in the grave has been so sacrilegiously disturbed. In the course of his reasonings the author has taken but little pains to conceal the cloven foot of his creed; and manifested less ingenuity, in guarding from attacks many of the sentiments he has advanced. At every step, the tomahawk or the scalping knife is at hand. The third discourse" on justification by faith" contains many excellent observations on this important doctrine. The author's views are both enlarged and minute. He shews a capability of grasping its outlines, and tracing its distant connexions, and also of entering into its minute details. No occasion, however, is omitted, to measure its proximity to the creed, and he always stops short, when the tether appears to have been run out, and a retreat becomes necessary. "The apostolical institution of episcopacy,", must be dear to every churchman, and an able writer appearing in its defence, will always find admirers, where this mode of national church government is established by law. The bulwark erected by Hooker has never yet been demolished, and while On the whole, this is a highly respectable volume, fully entitled to a serious perusal. But it will be chiefly interesting to those who think the Millennium too obscure to be penetrated by presumption, who identify the dogmas of Calvinism with truth, delight in luminous discourses on the great doctrine of justification by faith, and believe that the institution of episcopacy is of apostolical origin. REVIEW. Lord Byron's Cain: a Mystery. With Notes, &c. by Harding Grant, Author of Chancery Practice. 8vo. pp. 448. Crofts, London. 1830. IT has been either the honour or the misfortune of Lord Byron to have no rest even in his grave. Applauded and execrated while living, his friends and enemies visit his sepulchre to watch the myrtle and the nightshade springing from his ashes, and to notice the extent of atmosphere that has been impregnated with the fragrance or the poison which they exhale. To white-wash and to blacken his lordship's character, many artists have employed their talents, and each has found much to admire and much to condemn, without having recourse to any exaggeration. Both parties have, however, resorted to extremes, and while, with one, he has been exalted almost into an angel of light, by the other he has been represented as little better than an incarnate fiend. It is a melancholy spectacle on any occasion, to find truth taking shelter under disguise; and this is the more lamentable when it associates with indivi. dual character. What will not bear the light, should be either consigned to oblivion, or suspended on the gibbet of infamy, not to contaminate, but to warn mankind. Stripped of every varnish and visor, the character of Lord Byron may be comprised in a single sentence. "With talents of the 951 Review.-Grant, on Lord Byron's Cain. 952 pose of so exposing them, that good may be educed from their confutation." p. xiii. On this charitable interpretation of his lordship's intentions, it will be needless to make any remarks. We could ardently have wished, that facts had borne out the conclusion, without suffering candour to throw forth shoots and branches, which seem to spread into wild exuberance. highest order, which cannot fail to immor- | emplifying evil characters and principles, for the partalize his name, his morals were depraved, and his principles abandoned." `These simple facts neither his defenders nor his assailants attempt to deny. The former, however, wish to exalt his excellences, and to palliate his faults, while the latter endeavour to cast some shadows on his talents, and to place his principles and morals in the most offensive light. By the former, his splendid abilities are presumed to illuminate the whole of his moral horizon; but by the latter, the darkening clouds throw a gloomy opposed to God; and which, unrenounced by man, "What relates to his responsibility to his Creator belongs not to man to scan; or, if he do, with candour and caution, regulated by the word of truth:-" that word, which says, he that is without sin among you, let him cast the first stone." Yet sin is that which is and uncancelled by the Redeemer of sinners, will separate from Him-FOR EVER, "As to Lucifer and Cain; them I have (er anime, and to the best of my ability) not spared: yet, I hope not to the neglect of all required equity." p. xiv. In all the passages above quoted, we perceive Mr. Grant placed in a delicate situation. He wishes to conceal as much of his eclipse over the luminous features of his sky. This difference of opinion has furnished employment to numerous writers, who, volunteering their services under the banners of the respective belligerents, have for many years been playing at shuttlecock with his lordship's talents, character, and name. The work before us, is a kind of Coke upon lordship's deformity, as truth, and a due reLittleton; it contains detached speeches, gard to his own character, will allow; and scenes, and passages from Lord Byron's we readily admit that he has succeeded in Cain, and comments on them in very voluthe arduous task beyond what impartiality minous notes. Of the noble author, Mr. might have been induced to expect. In Grant speaks as favourably as possible, but Lucifer and Cain he has found convenient without attempting to vindicate the senti- scape-goats, to whom nearly all the guilt ments and expressions which Lucifer and generally imputed to his lordship has been Cain are taught to utter. He readily allows faithfully transferred. They are laden like that much reprehensible matter is imbodied the camel of Abyssinia mentioned by Bruce; in this dramatical composition, but he more and if they were sent into the land of forgetthan intimates that this is done to expose fulness, the moral world might, perhaps, go turpitude, rather than to propagate infide-on, without the aid of their unrighteous lity, though he cannot altogether exonerate his lordship from blame. On these subjects the following passages will best illustrate the author's views. "Nor can I pledge myself that his lordship was the subject of those religious persuasious, which I have, perhaps, occasionally, in these pages, indulged a hope of his having been, from his introduction of matters directly connected with religious principles, which I can hardly account for being so introduced, unless by an individual, who at least did not wholly conP. xiii. temy the subjects implicated in them." Preface, characters. Their The notes in themselves are highly respectable. They encircle several branches of ethics, into which Mr. Grant enters with vigour and commendable ability. Throughout the greater part of them, his lordship is but sparingly introduced; but Lucifer and Cain are arraigned, found guilty, and condemned for numerous passages in their dialogues, and respective speeches. This, it must be confessed, is but slender characters and principles, Mr. Grant appears praise. It partakes as much of apology as to have examined with impartiality, and in of vindication, and exhibits hope resting on most instances his observations are judicious, a very feeble foundation. His lordship havconsonant with scripture, varied in the reing certain characters to support throughout searches which they display, and occasionOn the numerous topics his poem, drew his materials in favour of ally profound. religion and morals, from sources of pub-acuteness, and employs talents of an exalted which come under discussion he argues with licly acknowledged authority; but no more reason appears from hence in favour of order. The pernicious principles of Lucifer and Cain he fairly meets, and combats with his principles than might be inferred to their great disadvantage, from the sentiments which Cain and Lucifer have been instructed to express. In the following passage the author of the notes thus proceeds. "But the truth is, that in these notes I have treated his lordship precisely as I would have done any other author; that is, impartially and candidly, as having no other knowledge of him than from the work before me. I have therefore given him credit for all the good I have found, and charged all of a success. We cannot, however, but think, that the notes are too elaborate for the occasion; and perhaps by far the greater number of those who are enamoured with Cain as a poem of Lord Byron, they will probably never be seen. To the profligate and abandoned the influence of moral principle will appear too contrary nature to the account of his intention of ex- contemptible to require any serious thought. |