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the Church own respect and obedience, to be a person bearing the stamp of the heads of that Church, pronouncing him to be duly qualified to receive a presentation; and the privileges of that Church are thus completely secured against invasion, when the choice of patrons is by law restricted to those whom she has licensed to preach the Gospel; and, as Dr. G. Hill has well said, she has herself to blame if the stamp be improperly fixed.

Further, the people have no claim to choose their pastor, and we believe, with the minister of Kirkliston, that it is not according to the mind of Christ that it should be so; but the law allowed them, by certain proceedings, to procure his rejection, if they are able to establish against him charges of immorality of conduct, or unsoundness of doctrine. We beg our readers to remember that this law was enacted by Parliament, and that in the face of it, and without the bare pretence of possessing any civil or spiritual right to do so, the General Assembly, in 1834-5, enacted that the major parts of male heads of families might dissent to the reception of the presentee without assigning any reason or cause, and being only required to declare that they are actuated by no factious or malicious motive, but solely by a conscientious regard to the spiritual interests of themselves and congregation. This act of the General Assembly is the celebrated Veto Act, which the Scottish Court of Session, and the Imperial House of Peers, have declared to be directly contrary to the law of the land.

The seceders are, therefore, in wilful and wicked rebellion against the spiritual and civil authorities; and the sorry weakness of the cause they have espoused is well illustrated by the anger and illiberality of its supporters. The same spirit has indeed always been manifest in a section of the Presbyterian Church. Origen, against Celsus, assures us that the Christians never resorted to arms when attacked or persecuted by their enemies, but that they were exemplarily submissive to the most vigorous execution of the laws. In this respect there has ever existed a marked difference between the Lpiscopalians and the Presbyterians. The Scottish bishops, in their doctrine of non-resistance, approached nearer to the observances of the primitive Christians than did the Presbyterians. The latter, affecting to follow the example of the early Church, rose in arms against any government that disturbed their worship. They were not the men to observe the Saviour's injunction, rather to turn and receive a second blow, than stand to revenge the first. Much more to their humour was the command, “an eye for an eye, a tooth for a tooth ;" and in this view they reverenced the law before the gospel, probably for no other reason than that the dispensation of Moses was, if we may use the term, a sort of Kirk establishment, even more primitive than the evangelical law of Christ. Their idea of the enjoyment of liberty resembled the French servants' conception of the possession of wit

Nul n'aura de l'esprit,
Hors nous et nos amis !

An Answer to Dr. Pusey's Sermon. The Doctrine of the Church of

England and of Iloly Scripture on the Eucharist shown to be entirely opposed to Dr. Pusey. In a Series of Letters to the Bishop of Ripon. Letter ). By a Clergyman of his Lordship's diocese.

London : Seeley and Co. The youthful compiler of this first letter compares himself to David going out against Goliath ; and though we can neither recognize the comparison, nor approve of addressing a letter to Dr. Langley, which appears to imply that he is ignorant of very simple subjects, and that our young friend is willing to instruct him—a proceeding which, when employed by Dr. Pusey towards the heads of the University, he designates as insulting -yet do we recognize good intentions, and an honourable and earnest zeal for the Church, worthy of all praise. The arguments produced against the silenced chief of so-called Anglo-Catholicism are well selected from Secker, Ridley, Watson, Tresham, and Hooker. The hardest hitting of the five stones, chosen for the sling against Dr. Pusey, is where the author says, previous to quoting Hooker, that in the Doctor's scrmon, “ Book. v. 67, sections 4 and 5 are quoted ; 6, and the beginning of 7 are omitted, and then part of 7 and the whole of 8 are quoted. Why is this? Your lordship well knows, and I know, and all who are conversant with this profound divine's writings know, that it is because, in section 6, Ilooker, plainly in words, asserts the direct opposite of Dr. Pusey's views." This is, as Osric says, “a very palpable hit!" and we exclaim, while looking on verso pollice, “ Hoc habet!”–He has got it!

Lectures on Subjects connected with Prophecy ; delivered at the request

of the Edinburgh Association for Promoting the Study of Prophecy.

By the Rev. J. Kelly, M.A. London: Groombridge. Tuese five Lectures embrace the consideration of the ultimate object of the redemption; the manifestation of the fulness of Christ, unto the glory of God the Father; the object and character of the present dispensation; and the wideness of the second advent. These are subjects of boundless importance, and they are treated by the rev. author with simplicity, earnestness, and piety.

The Churches of York, in a Series of Views; accompanied with

Introductory Notes, and an Historical and Architectural Description of each Church. By the Rev. Joshua Fawcett, M.A., Incumbent

of Wibsey, Bradford, York. London : Rivingtons. 1843. It is long since we have met with a publication which has pleased us so much as the work now before us. We sometimes hear the word “charming" applied to productions of other kinds, such as poetry, biography, &c.; but we do not remember an occasion where it could with so much propriety be awarded to such a subject as this volume contains. It is rich in illustrations, which are executed in an artist-like manner, and are also very valuable in aiding the

descriptive explanation of the text. With all lovers of church architecture (and they are daily increasing) this book will be highly prized, as affording them "a complete and uniform series of views, illustrating those venerable and time-honoured remains of the zeal and taste of our forefathers" in the city of York.

A Pastor's Memorial of Egypt, the Red Sea, the Wilderness of Sin and Paran, Mount Sinai, Jerusalem, and other principal localities of the Holy Land, visited in 1842; with brief Notes of a Route through France, Rome, Naples, Constantinople, and up the Danube. By the Rev. George Fisk, LL.B., Prebendary of Lichfield; Rural Dean and Vicar of Walsall. London: Secley and &c., Fleet-street. THE Rev. Prebendary Fisk having spent nearly eight months in a tour of the Holy Land, on his return has just published a description of his journeyings, to give his flock some instructive idea of the way in which the interval of his absence from them was spent. This is a laudable design, and worthy of imitation. The book abounds with interesting matter; and notwithstanding many of the subjects have been already narrated by previous travellers, still there is a freedom about Mr. Fisk's pictures which renders them interesting to us; and we purpose giving extracts which cannot fail of interesting our readers. After describing his journey to Jerusalem, Mr. Fisk says:—

"Next to the solemn joy I experienced on entering the holy city was the delightful anticipation of finding there the newly-consecrated bishop of a Church occupying the same spiritual foundation as that on which the Church of Jerusalem stood, when James, the faithful witness and first bishop, there sat in the seat of authority to uphold and promote the faith once delivered to the saints.' It was no small joy, after wandering so long in unchristian wilds, to be received and welcomed by him-the spiritual overseer of our infant Church in that sacred city, and to meet dear Christian brethren, on whom holy hands had been laid-with them to hold sweet communion and to sing the Lord's song, though in a strange land."

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Having visited the Church of the Holy Sepulchre and other interesting objects within the city-" On the following day we took a generalsurvey of the exterior of the city, making our exit by St. Stephen's gate, on the eastern side, which is approached from the Latin Convent, along the Via dolorosa-the supposed path by which our Lord went up to Calvary bearing his cross; and if the Church of the Holy Sepul chire really stands on Cavalry, it is probable that this street may be rightly designated. It is now a narrow, steep, and rugged way, running nearly due east and west, and has two or three obscure streets branching off from it, one of which leads into the bazaars, and onwards to the Jews' quarter, on the south. Passing out of St. Stephen's gate, the eye rests upon the Mount of Olives-that object of deep and enduring interest, with its white chalky soil, scattered over in parts with thin, spare herbage, and slightly overshadowed by fig, olive, and pomegranate trees. The Christian's heart vibrates as he gazes on it, and soon he almost instinctively enquires- Where is the Garden of Gethsemane?-it must be near at hand.'

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Pass down yon winding path of steep and rocky descent, which your Saviour's feet so often trod when he went forth to medi tate and pray, and brace up his soul for its vast achievements-bear off a little to the right-descend into the deep valley of Jehoshaphat, cross that rude stone bridge which spans the narrow bed of the brook Kedron; and a few paces beyond-there-on the right, where those eight aged and twisted olives cast their quiet shade, fenced in by a rough wall of undressed stone-that is Gethsemane; and beyond, over the mount, and off to the right, round its base, are the several roads to Bethany. I beheld these stones for a brief space in silence, just to realize the fact; but felt I had need of a certain preparation of mind and heart before I could set a pilgrim's foot upon their soil.

"As we proceeded, I deemed it no small privilege to be surrounded by objects with which my Bible had long made me familiar; on my left, the valley of Jehoshaphat, with the village of Siloam and its fountain; before me, the valley of the son of Hinnom-the place of Tophet -and Aceldama, the field of blood, beyond it; on my right, the heights of Zion, crowded with memorials of David and all his troubles and all his triumphis. But I recollect that everything seemed shadowy and representative, rather than real: my mind wanted time to concentrate itself upon scenes such as these. The historical facts connected with them, and with the whole locality, had all, to me, in the rapid associations of the mind, a recentness about them which chronology denied. The personages of sacred history seemed to be as near as if they had been the men but of yesterday, and as if their recent biography might be heard from the lips of those who had lived and conversed with them and beheld their achievements. Past ages came rolling back upon me while I stood in the midst of scenes which had supplied matters of record for all time and all memory-things which can never really grow old, intermingled as they are, and will be, with the various streams which make up the broad current of man's moral history from the beginning to the end. I is difficult to make other minds exactly sensible of the process which my own underwent, while taking the first general survey of Jerusalem and its surrounding objects of eternally enduring interest. I think it can only be understood at Jerusalem. My Bible has ever since been almost like a new book to me. It is true, I do not believe any of its records the more for having been in Jerusalem; but I find an indescribable freshness and reality about every narrative as I peruse it, and as I suffer my recollection to bring the scene of it before me, whether it refer to the triumphs and the glory of David and Solomon, the vengeance of Jehovah upon a favoured but faithless people, or the wonders of redemption effected for a fallen world.

"I will now endeavour to bring together my observations upon the most interesting and unquestionable localities about the holy city, without adhering to the order in which I visited them from day to day, during the three happy and privileged weeks which I spent there.

"ZION. Let Mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulwarks, con

sider her palaces; and ye may tell it to the generation following.' The rejoicing of Zion is hushed: the gladness of the daughter of Judah is changed into mourning: the towers and bulwarks of Zion have crumbled, and her palaces have become a desolation; generation has told to generation the severity of the judgments of Jehovah; and on that noble and ennobled spot there is now seen the fulfilment of the prophecy-Therefore shall Zion, for my sake, be ploughed as a field. On her southern slopes she yields to the culture of the husbandmen, and thin, spare crops of grain and tobacco are scattered about. As I walked about Zion in her desolateness, and thought of the City of David,' and of the ark of the Lord' in the midst of the tabernacle that David there pitched for it; and as I stood at the gate of Zion, looking over to the south, down the slopes extending to the valley of Hinnom, the silence and almost solitude of the scene impressed me greatly. How vast the change-how awful the cause! Instead of being the seat of enthroned majesty and glory, Zion is now a city of the dead. The bones of David himself-where are they? Were they laid in an obscure grave? Scripture affirms they were buried in the city of David. Tradition says they repose on Mount Zion, the site of that city. The minaret of a small mosque points out the spot to which tradition bids us look. Men and brethren (said Peter, when preaching Jesus and the resurrection, at Jerusalem)-Men and brethren, let me freely speak to you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Alas! for poor humanity! Even David himself-the man after God's own heartwhat remains of him on the earth? A noble, a wondrous, a humbling history; dust-a grave-a tradition!

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"The larger half of Mount Zion is unenclosed by the city walls; and a considerable part of it is occupied by places of sepulture belonging to the Latin, Greek, and Arminian communities, and to the American missionaries. The only buildings of any note are the mosque already mentioned, and a rude Arminian convent, said by the monks to occupy the site of the house of Caiaphas. And shall it be always thus? Shall the traces of divine indignation ever be visible? Faith says-no; and hope, rejoicing in promise, says-no. Though Zion has become a wilderness, and Jerusalem desolation-though the Lord hath filled Zion with judgment, yet he loveth her gates-he will do good unto her in his good pleasure-he will save Zion and build the cities of Judah.

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THE VALLEY OF HINNOM. Perhaps there is no better point of sight from which to view the Valley of Hinnom than that afforded by the southern slopes of Mount Zion. The lower bed of the valley lies at an almost startling depth, and is shaded by a great number of olive and pomegranate trees. The rocks on the opposite side are rugged and precipitous; but still it possesses an indescribable air of repose. Hushed are all those dreadful shricks and cries which once echoed in the midst of it, when idolatrous parents sacrificed to Molech, making their children pass through the fire, and drowning their agonies amidst the braying clangour of musical instruments. The might of the good Josiah was displayed there, when he broke in pieces the idol Molech,

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