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in such a matter was wrong, what becomes of ecclesiastical infallibility ?

There is one correction only, which we venture to suggest, in this important and powerful argument. It is assumed, p. 276, that the decision of the Sanhedrim was equivalent to the assertion that Messiah would never come. But here the true force of the negative is overlooked. If Mr. McNeile will read carefully “Wilson on the New Testament,” he will be led to a more accurate statement of their real sin. They believed in, and expected, a human Messiah, but they did not believe in a Divine Messiah, a son of David, who would be also, truly and properly, the Son of God. It was not the first, but the second claim of our Lord, which led to his abrupt condemnation. And this only renders the lesson more deeply instructive. It was not mere wilfulness, but their ignorance of the Scriptures which led them astray. It was not a palpable act of mere injustice, in contradiction to their own prosessed creed; but a false and defective creed, on the nature of Messiah's person,-a creed which was drawn from the Scripture by authorized and professedly infallible expounders, and yet was radically unsound; which blinded their eyes, deceived their judgment, and brought the curse of awful and obstinate unbelief on themselves and the whole nation.

The chapter which closes the first part of the work, on the security and visibility of the Church, continues the same line of thought, and contains a powerful refutation of the claims advanced by the Roman Church. The observations on the standing appeal of her advocates—the words of our Lord to Peter, are very effective, and should be enough to convince every candid mind. We may add one brief remark. The claims of the pope to infallibility are often made to rest, by his ablest advocates, on this one text. But besides the other logical defects of this argument, there is another, less commonly noticed, of a moral and personal kind. Every Romanist, who makes this appeal, is guilty either of perjury, or apostacy from his own church. For he swears, if a priest, or professes, if a layman, in the creed of Pope Pius, that he will not interpret the scriptures “ except according to the unanimous consent of the fathers.” Now there is no fact of history more certain than this, that all the fathers do not expound the rock to be St. Peter. Most of them openly adopt a different interpretation, as Tertullian, Origen, Chrysostom, Theodoret, and Augustine. The Romish priest, therefore, who alleges this text, in proof of the Pope's infallibility, is a convicted perjurer, and the layman, an apostate from his own profession.

But we must close our review of this valuable and seasonable

work, by which Mr. McNeile has established a fresh claim on the gratitude of the Church. We cannot now enter on the second part, which is scarcely inferior in its interest, and treats on the outward ordinances of Christian churches, in their militant and mingled state here below. The field of thought, indeed, is so wide and various, that it is vain for us to attempt here a complete survey of the whole. We desire earnestly that the work may be read and studied by all our clergy, and by thousands of their congregations, as well as by the leaders of thought among our Dissenting brethren. Here and there it may contain a questionable interpretation, a doubtful inference, or a too sweeping and broad assertion. But as a whole, it is worthy of the author, and, we might almost say, worthy of the subject itself. In point of style, it retains perhaps too much of the Mosaic, as it clearly embodies the substance of many sermons, and the transitions are sometimes harsh and abrupt. But for scriptural soundness, original thought, and a vigorous and bold expression of gospel truth, with a powerful and effective exposure of the Antichristian delusions that now assail us, there is no work of the day which deserves a higher place. May the great Head of the Church bless it abundantly, that it may recover many from the snares of the last days; build up many believers in their most holy faith ; and help on the cause of truth, peace, love, and righteousness, among all the churches of the Gentiles.

SHORT NOTICES.

AN INTRODUCTION TO THE CRITICAL STUDY AND

KNOWLEDGE OF THE HOLY SCRIPTURES. By Thos. HARTWELL HORNE, B.D., &c. &c. Ninth Edition. Five vols.

octavo. London: Longmans. 1846. SUPPLEMENTARY PAGES to the Seventh and Eighth Edi

tions of An Introduction," 8c. London: Longmans. 1846.

MR. Horne has taken the opportunity offered, by the need of a new edition of his great work, to render it more complete than heretofore, on the subject of the Apocryphal Scriptures.

His new chapter on this topic,- published separately for the use of the possessors of previous editions,-exhausts the whole question. The following is his division of the subject :

" DERIVATION OF THE TERM APOCRYPHA. REASONS WHY THE APOCRYPHAL BOOKS WERE REJECTED FROM THE

CANON OF SCRIPTURE. I. They possess no internal authority to procure their admission into the

Sacred Canon. 1. Not one of them is extant in Hebrew. 2. They were all written subsequently to the cessation of the prophetic

spirit. 3. Not one of the writers, in direct terms advances any claim to in

spiration... 4. The Apocryphal books contain many things which are either fabu

lous, or contradictory to the Canonical Scriptures in facts, doctrines, and moral practice; and also contradictory to authentic

profane history. II. The Apocryphal books possess no external evidence to procure their ad

mission into the Sacred Canon. 1. They were not received into the Sacred Canon by the ancient

Jewish Church, and therefore were not sanctioned, either by

Jesus Christ or by his divinely-inspired Apostles. 2. No subsequent Jewish writers have recognised the Apocryphal

Books as forming part of their Canon of Scripture. 3. The Apocryphal Books were not admitted into the Canon of Scrip

ture in any catalogue of the Sacred Books recognised by any council of the ancient Christian Church; nor in any catalogues published by the fathers or ecclesiastical writers of the first four

centuries. 4. Testimonies of the principal later divines of the Eastern, or Greek

Church, and of the Latin or Western Church, from the fifth to the fifteenth century, that the Apocryphal Books form no part of the Canon of Scripture.

5. Confessions of learned Romanists before and after the Council of

Trent, that the Apocryphal Books are no part of the Canon of

Scripture. 6. The Apocryphal Books are rejected by the Oriental or Greek

Church from the Canon of Scripture. III. Actual value of the Apocryphal Books.

It is needless, perhaps, to say, that we know of no other synopsis of the controversy which can be compared with Mr. Horne's, either for clearness or fulness.

Very important, too, is the appearance of this argument at the present moment. The recent proceedings at Lincoln's Inn-fields have abundantly proved the readiness of many in the Church to adopt the Trentine decrees on this, as well as on other controverted topics,-regardless of the Divine cautions and warnings,Add thou not unto His words, lest he reprove thee, and thou be found a liar.There probably never was a period in which it was more necessary for our students to be thoroughly instructed on these and all kindred points. There is no stay, no rest for the anxious soul, but on the word of God. Hence the vast, the unspeakable importance, of keeping free from all doubt the momentous question, of, which is God's word, and which is not His word.

The case, as shewn by Mr. Horne, is perfect, and entirely satisfactory. The depravers of God's word have, in fact, effected nothing. He hath carefully guarded His own revelation from any admixture ;—and they are “ without excuse” who profess any hesitation or ignorance on the subject.

We cannot pass by this new edition of one of the most useful works of our day, without giving vent to an expression of astonishment;—that the laborious servant of the Church who has rendered to his day and generation this great service, remains almost unnoticed and unrewarded.

But the disgraceful neglect is not confined to this single case. The editor, for more than twenty years, of the Christian Observer ; --the author of the first great work which fairly crushed the Tractarian heresy, the Divine rule of Faith and Practice ;—and Mr. Horne, all remain, up to this moment, scarcely noticed by the heads of our Church! In what other department, would merit and industry such as theirs, have so long passed disregarded ?

SERMONS ON THE SCRIPTURAL PRINCIPLES OF OUR

PROTESTANT CHURCH. By the Rev. EDWARD HOARE, M.A., Curate of Richmond, Surrey. London: Hatchards.

1845. THE “ MYSTERY OF INIQUITY :" being the Substance of

a Sermon preached in the Parish Church of Cheltenham, on Nov. 5, 1845. By the Rev. F. Close, M.A., Incumbent.

Fourth edition. London: Hatchards. 1845. In five short sermons, Mr. Hoare has given us a clear, earnest, and faithful testimony on the following points—(fundamental be. tween us and the Romanists)—viz. The Scriptures (2 Tim. iii. 15); Justification (Acts xiii. 39); Purgatory (Luke xxiii. 43); Transubstantiation (Heb. x. 12); “ The Church in the latter days” (2 Tim. ii. 1). The Sermons display very competent learning, sound judgment, and, above all, great Christian simplicity and scriptural earnestness. Their occasion and object are thus stated in the opening of the first sermon.

“To every thing there is a season. “There is a time to keep silence, and a time to speak;' a time to be still, and a time to act: and it is the duty of the careful watchman of the Lord, to be ever on the alert in watching the rapid progress of God's providence: to speak, and speak plainly, when he deems it to be the time for utterance. It is a conviction of this, which has led to the commencement of the present course of sermons. There has never been a period since the days of the Reformation, in which greater efforts have been made for the advancement of the influences and power of the Church of Rome : agents have been multiplied in every direction : the order of Jesuits has been revived: and a zeal has been shown in all branches of their efforts, which would reflect honour on a better cause. But there are two facts in our present position, which deserve our especial notice,-the one, that our own happy island is the present object of their exertions. Yes, England, our own dear England, is the prize at which Rome is aiming. The other, that at the very point of this remarkable crisis in the history of our nation, it is proposed, in the Parliament of this Protestant country, to give a large and permanent endowment to the Roman Catholic college of Maynooth : that is, to strengthen and increase the priests of a system, which is declared by our constitution to be unscriptural and untrue.

“ Surely then the time is come to speak. Surely the watchman is bound to sound the note of warning. Surely the whole company of God's believing people should know well the reason of the hope that is in them, that they may be able to take their place with boldness in the armies of the Lord : and in the last great fearful struggle against Antichrist, be found standing steadfast, amongst the fearless, faithful followers of the Lamb.

“It is my intention, therefore, to preach a short course of sermons on some of the leading principles of our Protestant Church. It will be my endeavour rather to set forth the truth, than to occupy your time in exposing error. God's people come here to be fed with the bread of life, and they must not be robbed of their daily food by the introduction of cold and cheerless controversy. Our constant desire and prayer to God for you all is, not that you should be subtle controversialists, but well-instructed and prac. tical believers in your Lord. This great end I now hope to keep steadily in view."--(pp. 1-3.) 1846.

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