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is a sound, judicious, and seasonable discourse, worthy long as it should be necessary, to the ministry of the of its respected and venerable author. We were glad i apostles, their associates, and successors.” to find that Mr. Biddulph had selected for his text a passage which the Irvingites have wrested to the We were happy to hear that a second edition of support of their pretensions to miraculous powers; it
this discourse was in the press ; it is probably by this is Mark, xvi. 17-20, which Mr. B. thus completely
time published. We hope that it may have an extakes out of their hands by this clear and satisfactory
I tensive circulation. cxposition of its real meaning: “ The faith which is therein (in the text) spoken of,
The Christian Minister, a sweet Savour of Christ; a Ser
mon preached at Frome, May 16th, 1836, at the Visimust be the same which is mentioned in the preced
tation of the Archdeacon of Wells. By the Rev. Alfred ing verse, when our Lord sanctions his commission to
Phillips, Vicar of Kilmersdon, Somerset. London, his apostles by saying, “He that believeth and is pp. 31. Rivingtons and Hatchards. baptised shall be saved, and he that believeth not shall A VERY faithful and impressive discourse, on 2 Cor. be damned.' The believers of the one verse must
ii. 14-17, shewing that Christ crucified must be the be identified with the believers of the other, when
grand theme of a minister's preaching, and inculcating
the necessity of non-conformity to the world. The it is said, “These signs shall follow them that be
character of visitation - sermons is much improved ; lieve.' Now, in the former verse, the faith spoken and we cannot but anticipate that the period is not of is that to which salvation is, inclusively and ex- far distant, when these meetings of the clergy, under clusively, annexed. Are then to infer, that the sanction of their ecclesiastical superiors, will beduring fifteen centuries, in which no signs have fol
come eminently useful, in being made seasons for mu
tual counsel and advice. In many charges lately delowed them that have professed to believe, there have
livered and published, the great importance likely to been no true believers, no saved sinners? And yet
result from a visitation, thus made subservient to the is not this the inference that must unavoidably be highest ends of ministerial duty, is clearly set forth. drawn, if the absence of miracles be the proof of an absence of that saith of which the text speaks, when it . These signs shall follow them that believe?'
A Short Er position of the Order for the Burial of the says,
Dead, with a l'iew to the Improvement and Consolation " It cannot, I think, be reasonably doubted, when the
of the Living. By an old College Incumbent. Lontwo clauses are brought together, that the faith spoken don, 1836. Pp. 88. Sceleys. of is the same principle in both cases. To suppose THERE are none of the services of our admirable otherwise, would be to introduce unspeakable uncer- Liturgy which surpass in beauty that for the burial of tainty in the inspired language of the holy Scrip- the dead ; and comparing it with the prayers and tures; or rather to ascribe it to the words of our Lord,
addresses sometimes made at the grave of non-con
formists, even by some of their most talented miniswhen announcing truths of the most momentous cha
ters, we think that an impartial witness would have
no hesitation in giving the preference to the form of “ The power of working miracles, and of speaking in the Church of England. In Scotland, as our readers languages never learned, was not conferred indiscri- are aware, there is no service of any kind at the grave, minately on all believers, even in the apostolic age.
except in the case of Protestant Episcopalians, or of
Roman Catholics; a prayer or prayers only being The apostles only had authority to confer this power;
offered up in the room where the persons assemble and we therefore find that when Philip the Evange- previous to their following the corpse. The “ Direclist had wrought miracles in Samaria, and had been tory for the Public Worship of God set forth by the the instrument of converting many in that city, he had Assembly of Divines at Westminster,” forbade such not authority to communicate the power which he had service, because “ the customs of kneeling down and himself exercised to his converts, and that Peter and praying by or towards the dead corpse, and other such John were sent from the college of the apostles at
usages in the place where it lies before it be carried
to burial, are superstitious; and for that praying, Jerusalem to impart this gift. (Acts, viii. 14-17; reading, and singing, both in going to and at the comp. Rom. i. 11.) No instance can be produced of grave, have been grossly abused, are no way beneficial the communication of spiritual gifts through any other
to the dead, and have proved many ways hurtful to channel than the apostles. The apostles, we may be
the living : therefore let all such things be laid aside.”
All superstitious customs should indeed be abolished; sure, conferred it only for purposes of utility, and when but surely there is not an atom of superstition in the circumstances demanded its exercise. The promise, solemn funeral service of our Church; and we confess therefore, even at the time of its most plenary accom- that perhaps on no occasion is a set form so importplishment, is to be understood with some limitations.
ant; for we have been pained to hear, in extempore It is not said, “ These signs shall follow all that be
effusions, the most unwarrantable panegyrics upon the
character of the deceased, uttered for the purpose of lieve;' nor is there in it that extension of time which gratifying the friends and relatives present, and someis expressed when our Lord is speaking of his spiri- times made a subject for sarcastic remarks. Beautiful tual presence, the operation of his grace with the and impressive as our service is, there has been none ministry of his Church, in another part of his commis
more commonly attacked as unscriptural. The present
little work is calculated to remove many erroneous sion,— ' Lo, I am with you always, even to the end of impressions as to some of the expressions in the serthe world.' Had the same reference to futurity been | vice, which have called forth the greatest animadintroduced in the text, there could have been no doubt version on the part of non-conformists, and which of our Lord's intention to continue the agency of mi- have been but imperfectly understood by many memraculous operation in his Church to the end of time.
bers of our own Church. " It has been objected," The omission shews that such was not his purpose.
says the author, “ that declaring God to have taken
to himself the soul' of the departed, and expressing All that can be inferred from the promise in the text sure and certain hope of the resurrection to eternal is this, that sufficient attestation should be afforded, so , life,' are words very improper at the burial of wicked
men; . . . and it may be safely contended that some A Practical Answer to the Question, "What is Popery?" alteration would be an improvement, and chiefly in the By the Rev. Disney Robinson, M.A., Incumbent of words sure and certain hope,' which, though short Woolley, in the diocese of York. London, Seeleys, of belief, appear to bespeak confidence.” We are Nisbet, &c. 1836. not anxious to see supposed improvements made in the
Tuis pamphlet, the preface informs us, is a reprint of Liturgy; and the expressions referred to, when pro
certain papers inserted by the author in “the Properly understood, and as, indeed, the author explains
testant Journal” during the year 1832. Their object them, cannot lead to the erroneous notion, that the
is to exhibit the immoral tendency of the doctrines of Church pronounces all who die as partakers of God's
Rome; and this is traced under the heads of absolukingdom ; " the Church does not intend to assert that
tion, celibacy of the clergy, and monastic orders, disthe soul of every one over whose mortal remains the
tinction between mortal and venial sins, excommuni. words are pronounced, is certainly gone to a state of
cation, extreme unction, fasts and festivals, indulgences, happiness she expresses a sure and certain hope in
pilgrimages, purgatory, and worship of saints and general, but does not venture to express a certain
images. Some of these papers bear the marks of belief that every one who receives Christian burial will
baste in their composition, and might have been adbe admitted to an eternity of happiness." The Church
vantageously revised ; but they are well worthy the uses the language of hope. The work before us, we
serious consideration of those persons, unfortunately regret to notice, is not very clear in some of its
not few in number, who imagine that Protestantism and doctrinal statements.
Popery are two forms, nearly upon a par, of common We know of no book better calculated for the im
Christianity. The pamphlet before us will shew that provement and consolation of the living, than “ Ce
there is a mighty gulf betwixt them. We have only cil's Visit to the House of Mourning," as it came
room to quote, in illustration of this point, an extract from his own pen, or rather from his own hourt. We
from evidence given before the House of Lords. It believe that an attempt has been made to improve
occurs in the chapter on absolution. upon the original, and that a corrected copy is in circulation. We are rather inclined to recommend “ The confidence of the people in their absolution, the old original work, unimproved and unamended. We which follows confession, is such as completely to have ourselves found much consolation from the pe- destroy in their minds any fear of future punishment. rusal of the old standard copy; and we confess we
I have found this to be the case generally; and in rather shrink from emendations, by whomsoever made or recommended. The plan of altering the authors of
cases where they are convicted in courts of justice, other days, or modernising, as it is termed, is some- they very seldom shew any thing like a feeling sense times productive of evil.
of their situation, which, I conceive, arises solely from
the conviction, that the absolution enjoyed at the The Atonement, and other Sacred Poems. By W. S.
hands of the priest will do every thing for them. I Oke, M.D. Extra-Licentiate of the Royal College of have seen myself thirty-five individuals in the dock Physicians in London. London, pp. 176. Long- together sentenced to death, and I could not perceive man and Co. 1836.
the least degree of emotion in consequence of the proSound religious sentiments, whether in verse or prose,nouncing a sentence; all which I attributed to the from the pen of a medical man, are peculiarly valuable; and we do not think, therefore, that any apology
confidence placed in the absolution of the clergy."
P. 7. was necessary on the author's part for attempting " to write on a subject,” as he expresses it, " which beJongs more properly to the pen of a higher and nobler Ten Discourses on the Communion Office of the Church of profession." The very first review which appeared England; with an Appendir. By the Rev. Robert in our pages was of a small work by a Christian phy- Anderson, Perpetual Curate of Trinity Chapel, sician, (Ďr. Abercrombie, of Edinburgh); and we Brighton, &c. &c. London, J. Hatchard and Son. always regard such with the highest interest, knowing 1835. how valuable are the visits of a medical adviser, when
Those who have read Mr. Anderson's excellent Comhe freely enters on subjects of eternal moment, and proves himself to be indeed a comforter in the dying this volume, expecting much spiritual edification and
mentary on the Epistle to the Romans, will take up chamber. We should pronounce the work before us to be the production of a man imbued with a deep disappointed. There is a scriptural moderation in
improvement; and we do not think that they will be sense of the momentous subject on which he has un
Mr. Anderson's statements, and an affectionate anxiety dertaken to write,-(we should have said this, if we had not known Dr. Oke's character); and if the poetry
to promote the best interests of his readers, which are
calculated to do much good. The extreme views of in some instances is not of what might be termed the
some members of the Church on the doctrine of the highest order, still the subject is treated in a spirit which, fully testifies that the author wrote from the
sacraments, and the lax notions of others, who would
almost lower them to mere decent rites, render a heart,—that he felt the value of that atoning sacrifice scriptural view of the services of our Church, at the which was offered in behalf of ruined man. We shall administration of the holy communion, peculiarly neinsert among our “ Poetry” some extracts : meanwhile we may be permitted to express our confident
cessary. We think that those who take Mr. Anderson
for their guide will not greatly err. belief, that among the members of the medical pro
The appendix fession true piety is rapidly gaining ground. In every
contains many useful extracts from the writings of
Dean Comber and others. quarter we hear of the same encouraging facts. We know of no state of imbecility and wretchedness more truly deplorable than that of the unhappy man whose professional duties call him to attend the chamber of
Consecration Sermons. the dying, and who has no word of Christian advice We beg to recommend to the perusal of our readers or Christian comfort to offer to the patient, whose eyes, the sermon preached at the consecration of the Bishop he knows, inust soon close in the sleep of death. A of Lichfield, by the Rev. R. W. Evans, and that sceptical or dissolute medical attendant is one of the preached at the consecration of the Bishop of Chigreatest curses that can be inflicted upon a family. chester, by the Rey. Charles Webb Le Bas.
Robson, Levey, and Franklyn, 46 St. Martin's Lane.
Christian Loyalty. A Sermon preached in Ram's Chapel, What is Truth? The Question answered in Eight Dis
Ilomerton, on Sunday, June 26, 1836, being the Anni- courses. By the Rev. T. White, M.A. Rector of versary of the King's Accession. By the Rev. Thomas Epperstone, Notts. London, 1836. Burns. Griffith, M.A., Minister of that Chapel. Published These discourses were preached at St. James's Chapel, by request. , London, T. Cadell.
Marylebone, of which the author is the incumbent. The We disapprove of political sermons; by which we mean subject treated of is one of paramount importance; sermons that treat of the politics of the day, of the for, to use his own words, “ Truth is light as opposed character, that is to say, of ministers, or the measures to darkness, wisdom to folly, strength to impotence.” of parliament. The Christian's calling is to be a “ If the sight of the eyes be precious, and the light “ fellow-citizen with the saints' of a “city that hath that shines on them instructive and exhilarating, how foundations, whose builder and maker is God;" and it much more that light which, shining inwardly on the is the single business of Christian teachers to train soul, dispels the mists of prejudice, and the delusions them up into this character. The pulpit, therefore, of misguided fancy, displaying every object in its real we conceive is much misused whenever subjects are form and character. Truth is this light; and if we brought forward that do not refer directly to this are destitute of' it, our condition is worse than that of end. But the pulpit is the proper place—the most the physically blind, who can employ their other senses, proper of all places -- for laying down those general and grope their way to safety." The discourses are principles, obedience to which will make men good marked by strong good sense and scriptural statesubjects of the state, and good members of the coin- ments, rather than by any attempt at eloquence or munity, in every relation and circumstance. Religion , novelty, and can scarcely fail to be read with advanis to preside as a queen over every thing; no interest tage. Mr. White's statements of the grand fundais to be pursued, no sentiment adopted, except under mental doctrines of the Gospel are clear and uncomthe laws which religion prescribes: and it is as much the promising, and consequently in accordance with those duty of Christian pastors to enforce this truth with a maintained by our Church. The following extracts reference to the circumstances of the times in which will at once illustrate his style, and his doctrinal views they live, as it is to teach any other doctrine of God's with respect to two vitally important subjects ; first, word. Mr. Griffith takes his stand upon this ground, the effect which a correct view of the doctrine of the and chooses a text which of itself shew's that it is a atonement is calculated to produce; and secondly, the ministerial duty thus to preach. “ Put them in mind," manner in which the Spirit leads men to the knowledge says Paul to Titus, " to be subject to principalities and of the truth. With respect to the former of these — powers, to obey magistrates, to be ready to every good
Who,” he asks,“ work."
can contemplate this astonish“ So strangely unscriptural,” says Mr. Griffith, “is ing mystery without the most fervent gratitude, the most
devout affections, the most anxious desire to make a a favourite maxim of the world, that the pulpit has
suitable return? What expedient could be found so nothing to do with politics. It can only be by some
admirably suited to win back the hearts of those who great confusion of terms that such a maxim should
had been alienated from the love of God, and at the have obtained any currency. Were it, indeed, meant by this to assert that factious sentiments and party for ever have prevented any effort to return ?
same time to remove that despondency which must
Here, feeling ought not to find a place in sacred ministra
indeed, is a plan of salvation which glorifies all the tions, it would be most true and just. But why ? Just
attributes of God-his wisdom--his truth-his rightesimply because these ought never to find a place in
ousness-his love-and which revives the hopes and any Christian's mind, and words, and conduct, not
excites the love of man. If this will not engage us to merely amidst his Sabbath occupations, but in his daily obedience, surely every other expedient must be vain. life. That minister and that private Christian would
No fear of punishment, no hope of reward, will act equally mistake his vocation who should at any time seek to further private interests rather than the public them, does not constrain to live no longer unto them
upon those whom the love of Christ, thus dying for good. But the maxim is often used in quite a different
selves, but unto Ilim who died for them, and rose again, sense, as if our most important duties (because our
It will little avail, however, to maintain the most widest ones) were not to be inculcated in the house of
orthodox opinions on this most important subject, unGod as if men could be duly taught and edified in
less we prove, by our abhorrence of sin, our devotedwhat they call spiritual things, without at least an
ness to God, and our benevolence to man, that the equal attention to moral, social, civil, and political truths of which our understandings have been conthings — as if a man could possibly be trained up as a good Christian, without being trained up as a good delibly engraven on our hearts
. Let it, then, be ap
vinced, are, through the power of Almighty grace, inneighbour, a good citizen, and a good subject. What
parent that the blood of Christ has not only availed to did the holy prophets but preach politically ?"
take away from us the guilt of sin, but the love of sin. We do not imagine that this discourse was prompted Let the remembrance of the infinite price paid for our by any political bias or love for politics in Mr. Griffith ; indeed, we have good reason to know that his redemption engage us to devote ourselves without reministry has different and much higher aims : but he serve to Him who hath loved us, and washed us from wishes to give the whole body of the truth of God "its our sins in his own blood." form and pressure;" and he knows that “ loyalty be
Again, with respect to the Spirit's teaching, we have comes more loyal by the opportunity of public comme
the following admirable passage : morations.” This sermon we recommend to all who would see the duty of a Christian patriot set forth in “ Most assuredly the Spirit of Truth does lead the the form of large and important principles.
sincere inquirer into all truth ; not, indeed, at once;
but progressively. He begins by convincing us of our In the illustration of this part of his subject, Mr. own exceeding sinfulness, and the perfect righteous
Irons takes pains to expose that very weak and bungling ness of our adorable Redeemer. He judges and casts
reasoner Dr. Paley. But here we think he is a little
He ought to have recollected that it is out from our hearts the prince of this world. He es
hardly worth while to break a butterfly upon the wheel. tablishes within them his own kingdom, of 'righte- Secure in his own conscious superiority, he need not ousness, and peace, and joy.' He opens our under- have descended to hold up "the learned archdeacon" standing, that we may understand the Scriptures, and quite so much to ridicule. It had been enough to slay
him, without treading with such scorn upon his tomb. enables us not only to receive the milk which is suit
But to be serious. Paley's argument may, or may not able for the nourishment of babes, but the strong meat
be a sound one: we have no desire here to discuss which is provided for men and fathers in Christ.
that question; but we are quite sure that Mr. Irons Those things which 'eye hath not seen, nor ear heard, has not proved it to be unsound. And we must say, neither have entered the heart of man— the things
that his affectation of superiority over almost every which God hath prepared for them that love him'
preceding writer, from which even Butler does not
escape--" it seems surprising to me that so ... acute these things does God 'reveal to us by his Spirit : for
a thinker as Butler did not perceive," &c.—is very the Spirit searcheth all things, yea the deep things of little to our taste. Paley, as all our readers know, had God.' As our Lord declares in the remaining words argued, that if a man found a watch, he would conclude, of my text, the Spirit does not speak of himself; from the adaptation he might perceive of the motions whatsoever he shall hear, that shall he speak;' he
of the watch to the day, that the machine was made takes of the things of Christ and of his heavenly similarly from the works of creation, we may fairly be
by some intelligent artist. Paley reasons hence, that Father, and shews them unto us. He will shew also, lieve in an intelligent Creator. But Mr. Irons, having indeed he has shewn, the things that are to come. He got hold of a tale about some savages being frightened revealed to the apostles, especially to the apostle
the first time they saw a watch, triumphs most unmer
cifully over the fallacy of Paley's argument. The John, the whole plan of God concerning the Church even to the end of the world. All the opposition
answer is very simple. To them, instead of using the
illustration of the watch, Paley would have employed which his kingdom would encounter-all the triumphs some other illustration more adapted to their intelliit would achieve-all the glory and blessedness it gence. Indeed, he says, " It requires some previous would impart to its faithful subjects, are described, in knowledge of the subject to perceive and understand symbolical language, it is true - in characters as yet
it:" which is certainly a fair postulate; although Mr.
Irons, in his hurry, misunderstands it, and supposes imperfectly developed -- but whose brightness is even
that Paley meant, which it is clear he did not mean, that now apparent, and whose full meaning will doubtless
the previous knowledge must be theological knowbe in due time discernible. All the truth which, as ledge. We have no inclination to go farther into this the redeemed and renovated children of the living part of the subject; but we say again, that though Paley's God, we are concerned to understand, is placed within
argument may not be good, Mr. Irons has failed in the reach of every one who humbly seeks the guidance proving it a bad one,
We are still less pleased with our author's reasoning of the Holy Spirit. The promise of the text belongs on causation. He has entirely overlooked the fact, not to the first disciples only, but unto their children that two causes (using the term in his own sense) may also, and to all that were afar off, even as many as the operate, and may be necessary to operate, a certain Lord our God shall call."
effect, which neither separately would have accom
plished. Hence he is led to deny that one intelligence The Discourses are published in a very convenient
acts upon another without the latter's being conscious form, as each may be had separate.
of such influence. We hold this to be a dangerous and anti-Scriptural doctrine. What does Mr. Irons say to
the temptations of Satan? Does he not believe that On the whole Doctrine of Final Causes: a Dissertation.
that mighty spirit has access to act upon the human By William J. Irons, M.A., Curate of St. Mary's, mind? Or does he really imagine that every man so Newington, Surrey. Rivingtons. 1836.
acted on is conscious he is under Satanic influence ? This volume consists of an introduction on the cha- His raslı assertion will infallibly conduct him to this. racter of modern deism ; and a dissertation in three His account of motives, also, pp. 96, 97, if not a parts—the first on causation, the second on the argu- mere play upon words, is sheer nonsense: e. g.
“ Whenments from causation, the third, in conclusion, an ever, therefore, any one shall say to us, “You have a argument that man was plainly made for religion, and motive for your conduct,' in any matter, we may reply, such a religion as Christianity.
each for himself, “If, by motive, you mean that which It would occupy more space than we think proper moves to an action, I am MYSELF my own MOTIVE--the to devote to such a subject to analyse fully Mr. Irons's cause of my own actions." Mr. Irons has elsewhere book : we must therefore content ourselves with indi- told us, that the motive is the reason of an action, cating generally the scope of his opinions. His great p. 55. Does he mean to say he was his own reason for object is to shew the futility of what is called “natural writing his book? thcology.” But here he shall speak for himself: We must, however, proceed to a part of his volume “ I conclude, that though, without a revelation, we
which we are glad heartily to commend. It is that might arrive at a certain knowledge that there was a
where, in his third part, he argues, “ That as it may
be proved from facts, that it is not good (or fitting) cause (or causes) for all things in nature; yet we that man should be alone, it may also, in the very could never tell whether there was only one cause, or same way, be proved, that it is wholly unsuited 10 whether there were many. We could not know even
man's constitution, that it is not good,' or fitting, for the personality of any such cause, nor the moral cha
him to be without religion.” P. 166. He reasons well facter of it; we must disbelieve either its wisdom, its
from the universal prevalence of some religion, and, goodness, or its power. So that not one single truth
as regards revelation, from the rite of sacritice. But of theology could, by any possibility, be arrived at on
we have not space to enumerate all his facts; we will
content ourselves with extracting a paragraph with natural principles." P. 143.
which we thoroughly agree.
“ Have we not an inward sense of the very nothing- interval before his next work. And as to the subject ness of this life? In spite of the deadening pressure of a new volume, we must add, from one of his expresof this world's business, have we not oftentimes an
sions, we gathered a kind of intimation that he might
be induced to expound the mystery of the Trinity. aspiration after a better world? or, at least, an impres
We earnestly entreat him not to enlighten us on that sion that we were called into being for something subject. more than all this earthly scene ? Who has not in his One word more. Mr. Irons seems to be very unheart subscribed the feeling declaration of the apostle, comfortable about a certain class of persons whom he • It doth not yet appear what we shall be?' If there does not exactly name, but, in more than one place, be any thriving earthworm' to whom these words darkly hints at' as dangerous to the welfare of the
world. We hope that his alarm is without foundation. convey no meaning, let us not call him a man! Here,
At all events, we would beg hiin to be calmn. As the if in no other point, I feel conscious that I shall have the
symptoms which most terrify him seem to be, that suffrage of all men capable of feeling, understanding, these dreadful men “ deliver in an antiquated style" and reflecting. In this particular, I am sure that the that “which is conceived to be evangelical,” and “ in• heart of man to man' is as the reflected face in a
form” the bishops that they are ready to co-operate
with them, we submit to his candid judgment, that glass. Who has not felt that this is not the chief, or
there is hardly sufficient ground to justify the caging only end of being :--to breathe, to eat, drink, sleep- of them like wild beasts. We feel confident that Mr. to-day, to-morrow, the same—and onward, for a few
Irons's personal safety will not be compromised by short years, till, at length, we lie down, and die; giving their being at present permitted to go at large. place to others, who are to do the same, in a useless continuous course, for ever? Oh! who has not exclaimed, • Is this all ? Surely the fullest abundance Grief for the Death of eminent Christians justified and of the things of this world will never satisfy the cravings
assuaged: a Sermon on occasion of the Death of the
Wife of the Rev. T. Mortimer. By the Rev. J. N. of the human mind! Such is the very constitution of
Pearson, M.A., Evening Lecturer of Islington. man, that to him all things here are unsatisfying. Forbes and Jackson. 1836. And what is this but an inherent · tendency'in man We have been much gratified, we may say affecteil, to a better life than this present? This inclination, by the manner in which the preacher has discharged, longing, or proclivity, is an undeniable fact; and if in this sermon, a very delicate task. We always ex
pect from Mr. Pearson an union of piety, elegance, and our nature speak the truth, we cannot perish here.”
wisdom; and we are never disappointed. Pp. 177, 178.
We extract the following exquisite passage :This is well and wisely said; but we apprehend
“ The first point to which I would call your attenthat Mr. Irons might have pushed his main principle somewhat farther. We are inclined not only to believe,
tion is this, that our Lord's address, “Weep not,' is that without revelation little practically useful truth not to be taken for reproof of the grief evinced by the could have been reached, but also to deny the possi- bereaved family around him. Their sorrow may have bility of any purely natural religion. For immediately
been intemperate; it may have been mingled with after his creation (we are writing for those that receive
feelings which piety disclaims-feelings of impatience the Scripture) God revealed himself to man. Neither was the Christian, nor yet the Mosaic, the first re
and anger under this providential visitation. But vealed faith: revelation preceded many hundred years such a conclusion cannot fairly be drawn from our the earliest book of the Bible. So that, in fact, there Lord's words, the meaning of which is to be sought was no period at which the human race were left to
for in the sentence immediately following : 'She is their own powers by searching to find out God. And this is the reason of that assumption in the Scriptures
not dead, but sleepeth.' He does not, you will take of the existence of the living God, to which Mr. Irons notice, reproach the mourners with idle or blamable alludes. There has, therefore, been always in the sorrow; but he cheers them with the gracious intimaworld a certain traditionary knowledge, of which no tion, that its cause is on the point of being removed. man has been able entirely to divest himself; and
Yes, truly, the blessed Jesus was a man of like passions hence he has not been in a position of arriving at it
with ourselves, but without any mixture of sin; and independently. The being and attributes of a God are, in the first instance, matter of history; and to
on more than one occasion, he allowed himself to disobliterate this when we have it, is as impossible in
cover the tenderest sensibility, for the benevolent purthis case as for a man of reading to profess to arrive, pose, I am satisfied, of thus proving to his people, on independent grounds, at the belief that there has
that it is not required of them to smother their affecexisted such a person as Julius Cæsar. Besides, it
tions, and violently to force back the anguish of a must be recollected, that even the proposing of a problem is some help towards its solution. The mere bursting heart. There is scarcely a verse in the New sight of the goal is a direction, and so far an assistance, | Testament which has brought more relief to the heart to the racer. And thus many minds may be able to of Christian mourners than the shortest in the volume, prove-call it independently if you will--a truth once
• Jesus wept.'
He wept over the grave of his friend enounced, which they would never have groped out,
Lazarus; he wept on witnessing the agony of the two unenlightened with such an enunciation. We wish Mr. Irons had taken more decidedly this ground.
desolate sisters. Affection for this once-happy family But our limits are rapidly contracting. It will be was, I doubt not, the principal, if not the sole, cause seen that we do not, on the whole, think this book a of the Redeemer's groans and tears; and I am content very important addition to human knowledge. Its to look no further. I regard with little complacency author is apparently a young man, and his judgment the ingenuity that is sometimes exerted to detect more is far from being mature. He intimates that he delayed its publication for several months; but that is by subtle, and, what are termed, more spiritual, reasons no means an observance of the Horatian rule. If Mr. for this beautiful effusion of tenderness. Oh, no! our Irons should again appear in print, which he more Redeemer was a man like ourselves, and he felt and than half promises, we venture to suggest a considerable acted agreeably to nature. It is natural to weep over