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cation, gifts, or graces, is qualified to take his part with which we have known valgar minds to drag with edification. In a house which is so happy as forward the circumstances, and even names of shrinkto comprise several such persons, rotation in the ser. ing individuals. But our heavenly Father permits vice may be allowed—always reserving to the father, us to spread before him our minutest trials, and this or head, his prerogative and responsibility of direc- is one of the principal blessings of domestic religion. tion.
What has been said of brevity, applies especially The constituent parts of family-worship, when fully to prayer, as a part of family-worship. Few things observed, are, first, the reading of the Scriptures; are more hardening and deadening in their influence, secondly, the singing of praise to God; and, thirdly, than the daily recurrence of long and unawakening prayer; and these may very properly follow each prayers. For these there is no necessity. For, while other in this order. But we propose to enlarge on family prayer includes petitions for blessings far these particulars below.
more wide than those of the family alone, it may be The length of the domestic service is worthy of comprised within easy limits; and nothing will so attention. It was the fault of our forefathers to much tend to this as earnestness and directness in make it insufferably long. This goes far to destroy supplication. The prayer should be by all means all good influence on the young, by creating weari- simple and intelligible; free from hard words and inness and disgust. “It is difficult,” says Cecil, “ to volved periods; because he who leads is putting fix and quiet your family. The servants are eager words into the mouths of children. The best model to be gone, to do something in hand. There has is found in the brief and child-like petitions which been some disagreement, perhaps, between them and we find in the Psalms and other parts of Scriptheir mistress. We must seize opportunities. We ture. must not drive hard at such times as these. Religion Family worship should be varied, otherwise the should be prudently brought before a family. The inevitable result will be formalism and tediousness. old Dissenters wearied their families. Jacob reasoned | Indeed, the snare into which we are most prone to well with Esau, about the tenderness of his children, fall, in this service, is that of sameness and routine.. and his flocks, and herds. Something gentle, quiet, Daily changes in the condition of a family will infalmoderate, should be our aim."
libly work a corresponding change in the prayers, if The manner and spirit of the service should never they be sincere. Nothing will really secure this be neglected. In every part it should be solemn, and needful quality, but the “spirit of grace and of supfitted to repress all levity. Of course, every secular plications,” shed down from on high, which should, task or amusement will be suspended, and absolute therefore, be most earnestly sought by every head of silence and quiet will be enforced, even in the case of a household, with reference to this daily service; for the youngest children, who thereby gain a most im- which purpose no preparation can be so valuable, as portant lesson. The greatest simplicity should cha- attendance on the previous devotions of the closet. racterize every word, and every petition : those who The question has been much agitated, whether any have the greatest interest in the worship, are often forms of prayer should be recommended as a help to little more than babes. But we would especially family devotion. The spirit of our Church-institurecorrmend a holy animation, as that which will tions, and our perpetual testimony, has been against arrest attention, and make way for pleasant memo- the imposition of any prescribed form, and in favour ries. Here, again, we avail ourselves of the language of entire liberty in prayer. We are fully persuaded of the Rev. Richard Cecil. Speaking of children that the best of all prayers in the family, as everyand servants, he says: “ Tediousness will weary where else, are those which proceed, without book, them. Fine language will shoot above them. For from hearts which “God hath touched.” And our mality of connection, or composition, in prayer, they unhesitating counsel to every one who essays this will not comprehend. Gloominess, or austerity of duty, is, that he cast himself upon the help of the devotion, will make them think it a hard service. Spirit, without any written form. Nevertheless, we Let them be met with smiles. Let them be met as are so earnestly desirous to remove every hindrance friends. Let them be met as for the most delightful out of the way even of halting believers, that we service in which they can be engaged. Let them would infinitely rather they should pray with a form, find it short, savoury, simple, plain, tender, heavenly. than that they should not pray at all. There are I find it easy to keep the attention of a congregation, also persons of such diffidence, especially of the compared with that of my family."
female sex, or in so peculiar a condition of society, Prayer is the essential part of family worship, and that they feel themselves utterly unable to proceed therefore merits the first place in our consideration. | without such assistance. Let such go forward, in It is not necessary to enlarge on those things which the name of the Lord. Let them provide themselves are common to all acts of prayer; these belong to with some suitable volume of family prayers. Such another subject. That which concerns us is family have been furnished by Jenks, Thornton, Hardman, prayer. This, its distinguishing character, ought and others. The work of Mr Jenks is by far supenever to be out of sight. It is the worship of those rior to anything known to us of this sort, being warm, who are joined together by Providence as dwellers in orthodox, and scriptural, and imbued from beginning the same house, and who now come to the throne of to end with evangelical sentiments. But, in the grace in their family capacity. This will give a tinge use of this, or any other form, the greatest caution is to the whole service, where it is conducted with life necessary, in order to guard against that ritual coldand discrimination. Many things may be proper ness and emptiness which come from the abuse of here, which would be out of place in a promiscuous the best devotional compositions. assembly, or even a small meeting. There is no If we had not known cases where such a counsel domestic want, danger, sorrow, or dispensation, which was needful, we should scarcely add, that the true may not be remembered. Special cases in the house posture for family prayer that of kneeling. hold will be faithfully and affectionately commended It only remains to be observed, that if the father to God, but without that rudeness and irreverence of a family would make this service one of the great
est advantage, he must deem it worthy of being in much in proportion to the attention which his his thoughts at moments when he is not actually en- audiences had given to such subjects; and that the gaged in it. He will seek to keep his mind in such apprehension and distress were the deepest in those a frame as not to unfit him for leading his children who, from the study of his book on the “ Philosophy to God. He will look to his steps, lest his example of Europe,” were the most disposed to listen to him should be in disastrous contrast with his devotional with favour. We had earnestly hoped, however, acts. And he will not consider it unimportant to tbat such impressions might prove to a large extent seek from God special direction and strength for the unfounded, and that when developed, as they would discharge of a duty so nearly connected with the probably be, and illustrated to some extent, in their everlasting interests of his house.
permanent form, the most dubious positions would Where any one feels himself called of God to admit of a favourable construction. Would that we establish daily worship in his house, he should act could say our hopes have been fully realized. with solemn decision. In this, as in a thousand Our pages are hardly the fitting medium for disother affairs of life, the shortest method is the best.cussing the merits of a work involving the very Instead of parleying with objections, or waiting for grounds and authority of natural and revealed relisome happy conjecture, or seeking to prepare the gion. Nor, if they were, could we attempt it while way by gradual approaches, or timorously sounding the book is yet wet from the press. The accomthe opinions of those whose place it is to submit, let plished author would scarcely deem himself well him, in reliance on God, without other preliminary, taken up, if we were to dignify with the name of a and without allowing another sun to set, call his discussion or review of his principles the few refamily together, state his purpose in the very fewest warks which after a glance at the Lectures, to terms, and carry it into immediate accomplishment. verify what we heard, and at the explanatory PostThe burden of months, or years, will have rolled scripts, to be sure that we understood them—we venaway! That day will be remembered as one of the ture to set down. Such as they are, however, we brightest in his calendar, and will probably open a make no apology for them. new era of domestic profit and joy.
We willingly do homage to the author's clearness If this paper should fall into the hands of young and force of thought, the orderly way in which his persons and others, who live in families where God ideas are laid out, the firmness and vivacity of his is daily worshipped, let them be affectionately ex- tread over the ample-shall we say, in some respects, horted to yield all possible encouragement to the awful-ground which he traverses, and the polish service, by punctual attendance, by the most reverent as well as warmth which characterize the volume. attention and devout silence; and above all, by It contains much that is truly valuable, brought heartily joining in the devotions, so that the words out with perfect transparency; and if there be porspoken or sung may convey the sentiments of their tions of the work in which a painful obscurity is own hearts. This is especially to be urged on the perceptible, it arises from that vagueness in his relichildren of the Church, who ought to remember that gious views which he regards as freedom from logical in this service, their honoured parents are endeavour-trammels, and from the imperfect development of ing, often with a deep sense of unworthiness, to dis- some of his most pregnant reflections on the theolocharge a part of the obligations which were recog- gies of the Christian world. nised at the baptism of their children. Many, how- He alludes in his preface to “ the nature of the ever, are the instances in which a father, advanced platform on which he stood” (as a lecturer at the in years, needing repose, and trembling in voice and Edinburgh Philosophical Institution and the Glasevery limb, is left to wait till a late hour of night, gow Athenæum,) " as preventing the propriety of for froward and profane sons, who, if the truth were applying the principles maintained specifically to the known, would gladly come in at midnight, rather subject of Christianity, and the present state of different than be constrained to join in prayer. Let it be sections in the Church. "Were it indeed so, the more added, in conclusion, that filial affection will cer- the pity. But , so far as we are aware, there is nothing tainly lead the ingenuous son or daughter to repress
in the constitution and rules of such institutions, at every feeling of weariness or dissatisfaction in regard least in Scotland, which precludes the fullest and to the manner in which a parent conducts the wor- freest “ application to Christianity” of the philosoship of the house.
phical principles which may be advanced by the
however, Mr Morell felt himself precluded from
making the Christian application of his principles, the
those who heard him; and as this, if it was not prin. ON TRE PHILOSOPHICAL TENDENCIES OF THE AGE;cipally in his eye when he lectured, is at least most
Being Four Lectures delivered at Edinburgh and prominent in the additional developments which he
London, has now given, we suppose we shall be excused for
restricting our few remarks to this point. MR MORELL has done right to publish these lectures, The fundamental error (orpãror yrūdos) of Mr Moif it were only to enable the reflecting public to rell's speculative method we take to be, an attempt judge for themselves how far the charges brought to separate the two faculties of the mind which he against them are well or ill founded. We have not terms the intuitional and the logical, and so to suborseen the remarks on them which have excited dinate the latter to the former as-for the settlement his indignation, and we regret that he should be of all questions affecting the relations and the des. charged with dishonest insinuations. But we can tiny of man-to put it out of court. According to
that the second and third of his Lectures Mr Morell, Religion is a thing of intuition; theology, a were listened to with a feeling of anxiety, and some thing of logic. The former is fixed, the latter fucthing more; that the extent of this feeling was very | tuating: the one is catholic-being just the religious
pentiment in the breast of every man; the other is as It is not a collection of theological dogmas, any more infinitely caried as the scientific development of that than beauteous Nature is the Linnæan Botany or sentiment which every man, by the action of his own Lyell's Geology. But as Nature has a system, so has logical understanding, may happen to have arrived the Bible. There is an objectite theology in the Bible, to at. In this sense, “ the Bible is a book of religion, be traced out just as we trace out the system of naRot of theology.” It is intended merely to“ brighten ture, or as we get at any honest man's meaning by a our own intuitions, and impregnate our religious con- natural interpretation of what he writes. But sciousness with its own peculiar Christian element." 3. Mr M. evidently sits very loose to the Bible And to put his meaning boyond doubt, he adds, as an authoritative revelation from God. He speaks at * Here, then, lies the germ of all theology. It has to times of its inspired truth and its Christian element, and be drawn forth (whence, does the reader suppose !) seems to do it high homage, if we take his language from the deeper and spiritual nature of man, by the as conveying what we should understand by it. But action of the understanding upon the divine elements he makes it all too evident, that, as a revelation of there infused" (that is in the nature of man). The objective truth, the reception of which is designed to paragraph concludes with this statement : “ Accord form the common bond of Christian brotherhood, he ingly, theology cun never be a thing absolutely fixed; it is, does not believe in it. We have already seen that or should be, always the reflection or symbol of the he takes its proper use and design to be, to appeal to Christian consciousness of the age." (Pp. 91, 92.) our spiritual nature, to brighten our highest intuitions, This “ Christian consciousness” is an expression very and to impregnate our religious consciousness with frequently employed by our author, and just means its own peculiar Christian element; and that “theology the religious sentiment, in a Christian form, but entirely has to be drawn, not from the Bible, but from the apart from every Christian dogma. The grand evil deeper and spiritual nature of man,” thus impregthat afflicts the Christian world he takes to be the nated. But on the page preceding the one we have mixing up of any dogmas whatsoever with this Chris. quoted from, he says, perhaps more plainly still :tian sentiment. “ The man, (says he) whose theology was imagined least complete, (that is, who either
“ It has been generally supposed that the data of all Chris has formed no doctrinal conceptions at all, or rejects ing has to form its system out of them by the ordinary process
tian theology are given in the Bible, and that the understandwhat are regarded as essential) has in all probability of induction. This principle of forming a theology we rethe fullest amount of dicine idea descending all bright gard as radically and totally unsound. For, First, We do and living from the infinite Creator of truth.” And not (for many reasons which cannot now be stated) hold with he concludes a long postscript on this subject in the
the verbal inspiration of the Scriptures, a doctrine highly following strain:
necessary to the above theory; nor do we believe that single passages
are to be trusted when taken away from their organic “Not until we stand upon the unity of our religious con- position in the whole body of inspired truth. Secondly, Even sciousness, and HOLD LOGICAL STATEMENTS (that is, all doc- supposing we could rely upon individual passages, yet our trine, in the ordinary sense of that term] WITH A LOOSER theology must mainly depend, not upon the literal induction HAND- not until we are drawn closer and closer to the centre of the words, but upon the spiritual sense wo attach to them, of the catholic Christian intuitions of the pious, shall we upon the religious intuitions they may serve to expressescape the deadening influence of sectarianism; and, one in a word, upon the whole state of the religious consciousness beart imbuing another with its true religious life, all march in the interpreter.” (Pp. 90, 91.) onward together to that common goal of our earthly and heavenly communion, where the darkness of the understand- And, as an example of this, having shown that the ing shall be eternally illumined by the fire of holy love." very proposition, “There is a God,” may express (Pp. 96, 97.)
nothing common to any two men—which he applies to On these and similar passages, running through all Christian doctrine--and having concluded that the whole volume, we submit the following re- there may thus be “an infinite number of theologies marks:
in the minds of men who abide by the very same 1. However distinct the intuitional and the logical terms,” he sums up thus: “ To construct our theology, faculties, to attempt to separate them in their exer- then, by a simple process of induction from the Bible, toe cise is preposterous, and so far as it can be actually regard as an attempt equally impracticable and done, fraught with mischief. We believe, as tho- absurd.” Good reader, imagine not that the “verbal roughly as Mr Morell does, in the intuitional faculty. inspiration,” which Mr Morell rejects, has any thing We believe that the religious capacity of our nature to do with the question agitated among orthodox has its root there; and that, without this faculty, no divines, as to the plenary inspiration of the Scriptures; logical processes could ever force on us the faith of or that he is simply taking up some theory like those God, or kindle the religious sentiment. But leave of Doddridge or Henderson, in preference to that of this intuitional faculty to its own unregulated exer- Haldane and Carson. To the Scriptures themselves cise, without the aid of the logical faculty, and what he attaches no value, save as they “serve to express”will it achieve for us, in a religious sense! What no- or haply to "brighten our own religious intuitions, and tion, for example, does any man form of God by impregnate our religious consciousness." What he sheer intuition i What a thin and sickly affair is this calls “the whole body of inspired truth," is just this said “religious sentiment” or “consciousness,” this vivifying element pervading the Scriptures, but entirely "divine idea," unclothed in any logical form, without apart from the historical facts, and the authoritative the exercise of the logical faculty to give it objective statements of objective truth, which it is ridiculous actuality! It is just a puff, an airy thing, a vapour, to deny that the
Scriptures contain, though they conanworthy the name of a religious principle, certainly stitute, in Mr M.'s opinion, no part of religion. In it is not living faith in a living God.
short, it is substantially Immanuel Kant's moral theo. 2. To say that “the Bible is a book of religion, logy, as expressly distinguished from, and designed to not of theology," if it be not nonsense, is false in the supplant, historical and doctrinal faith in the Scripsense for which it is advanced. To be sure, the Bible tures. is not the Westminster Confession of Faith, nor the 4. If any one should think that we have possibly Thirty-nine Articles, vor the Creed of Pope Pius IV. misunderstood Mr M's drift, we have, alas ! too good
proof to offer to the contrary, in the volume which (2.) The Bible: “We are all more or less inclined to view he recommends so warmly in his preface, viz., “Mac- the good as revealers of the divine character; but we shrink call's Elements of Individualism," _"a book (he says) from regarding the wicked as such. Yet, to be consistent, which we take this opportunity to recommend,
we must do so; for did not the finger of God mould them, as
he moulded Jesus, and Paul, and Moses, and all who have book which, whatever may be thought of isolated ex. lived for the sake of humanity?... Oh, my friends, pressions and opinions scattered through it, few can that we could disaccustom ourselves from seeing revelations read as a whole, without becoming wiser and better in dead and frigid books (meaning the Bible], and see men."
them more in the myriad faces of mankind.. This Mr Maccall, who in his book-but a few for this is one which I have often impressed. It is not Promonths old, and now on our table-favours his readers this, that however various the revelations we may receive
testantism; it is not dissent; it is nothing theological. It is with a sketch of his history, was born of Seceder from without ; and whether we recognise among those reveparents at Largs, and intended for the ministry in lations certain sacred books, we should yet feel that the highest that body, but fell away to Deism at the university and most beautiful revelation is that which is within; that the Having stumbled, however, into the Unitarian chapel individual is to himself the great revelation, by which all at Glasgow, he soon embraced that most bald and other revelations must be tested. What is without may mis
lead him, what is within never can." (P. 138.) cheerless of all things dignified with the name of a Christian creed, and became in due time a Unitarian The hearer or reader of Mr Morell's Lectures will minister. After some wanderings not worth noticing, not fail to observe how sedulously he plies this inhe settled down, some seven years ago, in an obscure sidious principle of his friend, place in England, where he still continues minister (3.) The Fall—Redemption.-" The fall of man is of indisof the Unitarian chapel, but not Unitarian minister pensable importance to the priesthood, because without its adthereof. For, like other brave spirits in that body- mission as a theological dogma, their power immediately who, tired of clinging to the letter of the Bible, while departs. A fall also, of course, supposes a redemption.... explaining away all its contents, sick of the lean and of moral and religious regeneration, be committed'? To whom
Now, to whom must this agency of redemption, this means heartless thing they once gloried in as rational religion, but to him who holds visibly forth as the chosen messenger have given up their faith in the Bible itself, that they of mercy from God to man—the priest ? Wonder not that he may be consistent in their rejection of its truths should fight so furiously for original sin; for, deprive him of this Mr Maccall soars into the region of transcend that, and his craft is gone. Teach the individual that he is ental inspiration; deeming himself to have a provincible power to be great and good, if he but will to be so;
endowed with infinite capacities; that he is endowed with inphetic mission, not to found a sect, but to reveal a hitherto unknown doctrineto proclaim to the world king to himsell; that man, so far from having fallen from
that mere energy of will can make him priest, prophet, and the doctrine of Individualism. And what does that some great spiritual height, has, from the very first moment mean? It just means, that he himself, and all other of his appearance upon earth, been rising higher and higher in men, are individual men, having each his own distinc. his career of perfection ;-teach the individual this and kintive peculiarities, which should be faithfully exercised dred doctrine, and the priest's trade is immediately destroyed.
Whatever in the Sacred Book gives light to my and put out for the benefit of the world at large.
mind, or sustenance to my heart, or support to my struggles, This notable discovery, and the book which an- that I should cheerfully and gratefully accept. But when I nounces it, we should not have deemed worthy of the am conscious of qualities which the theory of human nature reader's attention, but for the sad illustration which in the S.cred Book denies me, I must, without hesitation, it gives of the direction in which the author of " The prefer my own conviction to the dogma of the Sacred Book Philosophy of Europe" is now drifting. It is vain to
What matters it if the Sacred Book or its interpreters picture console ourselves with the hope, that "the isolated know that my whole and ceaseless aspiring is to consecrate
me as incapable of a single good thought, word, or deed, if I expressions and opinions scattered through the book," my energies to the service of humanity?" (Pp. 148–150.) which he supposes some may disapprove-though he (4.) Christ already outstript, and yet to be to a far greater does not say whether himself be among the number- extent.-"I am placing the future generations of men above may be intended to embrace all that is really objec- the Pauls and the Luthers, and beside the Christs. I am dotionable in it. Why, the book is infidel to the core
ing more than this. Without the slightest disrespect to infidel from beginning to the end, as a few extracts work of redeeming man, by actions still more than by words,
Jesus (!) we may say, that occupied as he was with the great will suffice to show; although we owe, perhaps, an there must have been things which, though he felt them more apology to our readers for their blasphemous cha- spiritually, he less clearly and comprehensively saw than racter.
Plato; and on the other hand, that, occupied as Plato was
with the great work of redeeming man chiefly through the (1.) Religion.--"The mistakes, my friends, respecting re- influence of ideas, there must have been many things in outligion are numberless. In the first place, we may suppose that ward existence in which he was infinitely inferior to Christ. religion is identical with worship.. The more there How to unite the sage of the highest order with the saint of is of religion, the less there is of worship. Self-communion, the highest order may seem impossible; to be more than Plato which is the characteristic of religion in its poblest manifes and MORE THAN Christ, may appear nought but a presump, tation, is incompatible with social worship, for it supposes tuous dream. But yet I boldly proclaim, that a time will the deepest solitude; and those have made an arrant mistake come when the least in the kingdom of God will soar to this who, like the Quakers, have endeavoured to unite self-com- transcendent eminence, not through any miraculous agency, munion and social worship. In the second place, many sup, but simply because the circumstances of society will be so pose that religion is identical with reverence. When religion radically changed, that none will need to be exclusively saint, appears in its sublimest form, as self-communion, then reve- or exclusively sage-when all are there own Redeemers, there rence is very far from being one of its characteristics. Reli- will not be required, as hitherto, any one-sided manifestation gion, in its form of self-communion, has no moral relations of the faculties." (Pp. 221, 222.) It casts no glance at our social circumstances. It simply ex- Once more-Mr Maccall and Individualiom a decided cites our yearnings, as spirits, for the universal Spirit. It is improvement upon Christ and Christianity.-(We shudder not, then, as something higher or holier, but as something while we write the words): "The doctrine which I teach partaking of the same spiritual essence as ourselves, that sell aims at as lofty an Ideal as that which Christianity discommunion brings as to God. Reverence, therefore, here, closes ; nay, I trust, A STILL LOPTIER IDEAL. But the difwould be altogether misplaced; for, by terrifying us with the ference between the Ideal of the Gospel and the Ideal of Inconsciousness of our sins, it would prevent us from yearning dividualism is, that the Ideal of the Gospel is set up in confor that identity with a kindred nature which religious self- trast to the iniquity of earth, but does not definitely indicate communion tends to promoto." (Pp. 100, 101.)
the successive steps by which the Ideal is to bo gained ; while
the Ideal of Individualism, while broadly contrasting with every congregation; prevents the progress of relation in the conventionalism and other enormities, offers a distinct succes canton; and is condemned by the plain declarations of the sion of points, one after another of which must be reached if Word of God." the culminating glory of all is to be reached.” (P. 222.) The illustrations with which he meets of the corruptions
We turn with horror from this most pestilent and and devices of Popery are, as might have been expected, miserable production, which, Mr Morell coolly tells deplorable. We give a few. his readers, few can read as a whole without being viser and better men. “ As a whole,” you will say -mark that. Yes, we have marked it; and we say Hours," * According to the usage at Rome, printed at Annacy,
“ On the road I picked up a little book, called 'Parochial this is the spirit of the whole. And though we deny by Burdet, printer to the clergy, 1830.' It had been dropped, not that it contains a few striking things, we have no doubtless, by some villager, on her return from mass. In the hesitation in ranking it, even among intellectual pro- second page of the prayers I found these words, 'Holy Virductions, low down, and, for its pretensions, ridicu- gia-St Joseph—my good angel-my patron N., obtain for lously so. But it is with Mr Morell's commendation
me grace,' &c. Then, page third, came to the ten commandof it, as indicative of his own general views, that
ments, in which the second is omitted. Then comes a confes
sion of sin to St Michael, St John the Baptist, &c., with a Fe have alone to do. And in this view, what can
prayer to them to pray to God for the penitent. Then comes be more sad? If his promised “ Philosophy of Re- a prayer to God, to grant to the petitioner, through the merits ligion” be based on the principles, or have aught in and prayers of the blessed Jane Francis de Chantal (a lady common with the principles of this book, we trust it who was enthusiastically attached to St Francis of Sales), will never see the light. It will benefit none, and
to surmount all obstacles. At the confiteor
the supplaint is only fill those, whom his former book led to take an
directed to say 'Holy Virgin, Angels of Heaven, Saints and
Lady Saints of Paradise, obtain for us the pardon of our sins.' interest in his productions, with profound grief and Among the subsequent prayers are the following expressions: atter disappointment.
- I salute thee, august Queen of Peace, thrice Holy Mother of my God, and pray thee, by the sacred heart of Jesus, thy Son, Prince of Peace, to appease his wrath, and to obtain for
us from him the peace so much desired.' • Great St N. Notes on New Books.
whose name I have the honour to bear; thou to whom God confided the care of my salvation when, by holy baptism, he
adopted me for one of his children, obtain for me by your inNotes of a Tour in Switzerland in the Summer of 1847. tercession,' &e. I run to thee, Mother of Virgins: disdain By BAPTIST W. NOEL.
me not, O Mother of my Jesus; hear my prayers ; accord me
London, the grace which I ask of thee, and be propitious to me with Mr Noel's notes are written with spirit and intelligence. thy Son.' So close the prayers of the book. The scenes to which he takes us, we have already and recently
" These Catholic priests, blind leaders of the blind, know looked upon in the company of Heugh, and Alexander, and
not how they wrong our Saviour in making their devotees
think that a penitent believer must have recourse to human Cheever; so that he has not presented us with much that is intercessors to appease his wrath.' He came to seek and positively new. But (and this is not a little), we have, in
save the lost. He has said, “Come unto me, all ye that labour his company, greatly enjoyed another visit to them all.
and are heavy laden, and I will give you rest. Him that
cometh to me, I will in nowise cast out. When others would There is vigour and freshness in Mr Noel's style, and an ease turn from the guilty penitent, he intercedes for him. and elevation about his whole deportment, which have man sin, we have an advocate with the Father, Jesus Christ charmed and chained us; while the information which he gives,
the righteous. For we have not an High Priest who cannot be
touched with the feeling of our infirmities.' And these priests as to the religious condition of the various localities which he
have taught their deluded followers to imagine that a penitent visited, is abundant and valuable. The book is, of course, of believer cannot secure his favour nor appease his wrath, ex80 fragmentary a nature, that we cannot present our readers cept through his Mother, or some St Dominic, or St Francis, with a connected summary of its contents. But its character might we expect that the sun would not shine on us unless &
or St Anthony, or St Gervasius, or St Agnes. As well will be understood by a few specimens of the passages which creeping mist requested him to do so; or a father would not we have marked during its perusal. The two most valuable give his child bread unless he was solicited by a toad. These features of the work appear to us to be the history of the Free deemer to forgive penitent believers, whom he has already
pretended intercessions of questionable saints with the ReChurch of the Canton de Vand, and the frequent illustrations loved and forgiven, are an abomination. which occur of the character of Continental Popery. The former is clear and succinct, and cannot be read without a feeling of deep interest and sympathy, and, we may add, indignation. Saxeln or Sachslen lie the bones of Nicholas Von der Flue, a
“ Beneath the great altar of the church of the village of Mr Noel speaks very strongly of the corrupt and degrading hermit while he lived, canonized when he died, and now Erastianism of the National Church. He says:
venerated under the name of Bruder Klaus. He was born at
Sachslen, 21st March 1417, and died March 22, 1487. When * Christian ministers are servants of Christ, to whom they about fifty years old he deserted his wife and family, that he must give account of their stewardship, and
therefore should might vegetate in a hermitage, where, according to the popular not allow any unauthorized persons to exercise control over belief, he lived for twenty years without other food than the their ministry.
wafer of the Eucharist, which he received once each month. **Take, therefore, unto yourselves, and to all the flock over Popes Clement IX. and X. beatified him; and pilgrimages are the which the Holy Ghost hath made you overseers. Obey still made in honour
of his memory. In 1725, John Henry them that have the rule over you, and submit yourselves, for Tschudi, having spoken irreverently of his twenty years' fast, they watch for your souls as they that must give account. Ye of a work which he published, the work was burned by order are bought with a price, be not ye the servants of men. If I in the Government of Unterwalden, and a price was set upon get pleased men, I should not be the servant of Christ.' his head. It is always dangerous, as Machiavelli said, with
*Bat the Vaudois pastors are the servants of the State, reference to poor Savonarola, to be a prophet without the aid who must please the State or lose their salaries; and being of the Government; so it seems, from Tschudi's case, dangerdependent on the State for the maintenance of their families, ous to question the credentials of a saint, when the Governare in a thraldom unbecoming the servants of Christ. The ment and the Pope in beatifying him. Many miracles, theresubjection of the Vaudois Christians to the State is dishonour fore, which no one ventured to deny at the hazard of hanging able to Christ; is discreditable to the national pastors; must or burning for their temerity, are recorded of Bruder Klaus, of multiply bad ministers and cripple good ones; is noxious to which the following may be taken as specimens.
A VILLAGE SAINT.