Page images
PDF
EPUB

the Reformation, so little informa tion can be obtained, and that little must be extracted by so painful a process of inquiry, from various conflicting authorities, that their memorials scarcely possess any attraction, except to the antiquary and the historian. Yet amongst these appear some, of whom a few interesting particulars have been preserved. Aldhelm, the first on the list, is recorded to have been a sort of Orpheus or Amphion of his day. His attainments in learning and in the polite arts, at a period when monas. tic ignorance and superstition were in the ascendant, form a striking feature in his character. His active endeavours also for the diffusion of knowledge bespeak our attention.

"The measure he adopted for pouring religious instruction into the benighted minds of the common people was singular and ingenious. Observing the backwardness of his semi-barbarous countrymen to listen to grave harangues, in their proper place, this holy man composed a number of little poems, "Cantiones Saxonica," which it was his custom, placing himself on a bridge, after the celebration of mass, to sing to the passing crowds, and this he did in so sweet a manner as to rivet their attention; he then insensibly interwove themes of a loftier nature, calculated to enlighten their minds and to improve their

morals."

Of two of his successors, Ealbstan and Heahmund, we learn the curious fact, that "agreeably with the practice of those times," they engaged in military as well as clerical affairs, and were concerned in the conduct of armies, the latter indeed having been killed in a battle with the Danes.

The most important personage in this part of the series of Bishops is Asser and of him, his connexion with Alfred has furnished us with fuller means of information. His written account of the life and occupations of Alfred, has given an insight into his own character which could not be obtained from the narrative of others. He appears to have been the companion and instructor

of that wise prince, with whom he lived on terms of friendly intimacy.

"The reception with which Asser was entertained was not merely that of a guest, but he was admitted to his most intimate familiarity; and often did the monarch, when respited from the cares of royalty, unbend his mighty mind, under the auspices of Asser, to the cultivation of science and the liberal arts. Asser translated and read to him whatever books he desired that were within their reach; and he tells us, that it was Aifred's peculiar and constant custom, day and night, amidst all his afflictions of mind and body, to read books himself, or to have them read to him by others. He was particularly anxious to render himself a good Latin scholar. "When I called to mind,' says the patriotic Saxon, 'how the learning of the Latin tongue was fallen throughout the English nation, and that many could read English, then began I, amid the other manifold business of this kingdom, to turn into English the book named Pastoralis, or the Herdsman's Book, sometimes word for word, sometimes sense for sense, as I had learned of Phlegmund my archbishop, and of Asser my bishop, and of Grimbald my mass-priest.' Leland, speaking of Asser, observes, that librum Boetii de consolatione philosophiæ planioribus verbis elucidavit, illis diebus labore necessario, nostris ridiculo. Sed enim jussu regis factum est, ut levius ab eodemin Anglicum transferetur sermonem.' With Asser also originated Alfred's hand-bock,' a sort of common-place book."

[ocr errors]

The first life subsequent to the Reformation is that of the celebrated Bishop Jewel, the able apologist for the Church of England, and the early friend and patron of Hooker. This life is a reprint of that written by Lady Bacon, wife of Sir Nicholas Bacon, Lord-Keeper in the reign of Elizabeth, and mother of Lord Bacon. The memoirs of this illustrious champion of the Church, derive a singular interest from that guileless simplicity of heart which they pourtray in one so highly gifted with intellectual endowments. We readily sympathize with his weakness, on the occasion of his forced subscription to the popish doctrines, under the threat of fire and faggot, -as well as in his subsequent re

covery from the fault in which he had been overtaken, when he publicly recants that subscription, confessing, that "it was his abject and cowardly mind, and faint heart, that made his weak hand to commit that wickedness." His farewell to his college also, on his expulsion from it, is full of pathos. Nor does an inconsiderable degree of interest attach to his name as connected with that of Hooker. The account of Hooker's visit to him at Salisbury, which has also been related by Izaak Walton, simple as the incident is, derives an interest from its exhibiting two such men in familiar intercourse with each other. There appears indeed a strong resemblance of character between them. May we not reasonably suppose, that the impressions received from the example and precepts of the benefactor of his youth, were never effaced from the mind of Hooker, and that his character and pursuits received their mould from those of Jewel?

Not long after the Restoration, Dr. Seth Ward succeeded to the bishopric of Salisbury. The life, which is given of him is also a reprint, like that of Jewel. The author is that humorous writer and satirist of the day, Dr. Walter Pope, who had enjoyed a long intimacy with the Bishop, and had opportunities of obtaining an accurate knowledge of his character, such as few biographers have enjoyed. It is written in a lively conversational style, and with all the garrulity of a facetious old man recounting the story of his early friend and companion. Mr. Cassan has left out a good deal of the original life, but he might have pruned away much more of the overgrown luxuriance of his author without any detriment to his work. The notices of Bishop Wilkins, Mr. Lawrence Rooke, Dr. Isaac Barrow, and Dr. Turbervile, though entertaining in themselves, are nearly as irrelevant to the life of Dr. Ward as the chapter concerning caps and hoods. There are some passages also over

which he might have drawn his pen, without injuring the course of the narrative—and which, as they stand, are quite inconsistent with the gravity of the work.

In the sequel are the lives of Burnet, Hoadly, and Sherlock, but it would far exceed our limits to enter into the detail of these eminent divines. The character of Burnet, like that of all men who have been much implicated in political transactions, lies open to much discussion, and demands, as we before hinted, in order to be justly estimated, an accurate acquaintance with the history of the times. It is impossible, therefore, to form a proper opinion of him from the brief account with which Mr. C. has been obliged to content himself. Resspecting Bishop Hoadly are the following observations, which will not be thought too severe by those, who sincerely love and appreciate that Church, of which they profess themselves members.

"Hoadly, though a Bishop of the Church of England, however incredible it may appear, was, in the fullest sense of the word-a Dissenter. The manifest tendency, the confessed object of his apostolic origin, as inimical to Civil and writings, is to demolish all institutions of Religious Liberty.' In the pride of human nature he postpones the tenor of Scripture, to the exercise of private judg ment.' He lays the axe to the root of Epis copacy-apostolic succession-churchcommunion, and Christian unity; and substitutes, as all in all, sincerity; so that if a man is not a hypocrite, it matters not what religion he is of! In the plenitude of his liberality, he writes the Church down to Dissenters instead of writing them up to it. With him, departure from the sinless, communion of a Church, whose priesthood deduces its authority and commission from the very fountain head of sacerdotal power, is no sin: with him to 'divide the body of Christ,' is not only venial, but, if done with sincerity, both commendable and acceptable. those, who sincerely hated and persecuted, are on a par with those, who sincerely tianity. The well-regulated mind revolts loved and obeyed the Founder of Chriswith disgust from such liberality, and

Thus

latitudinarianism. Such however was the

road to preferment at the juncture at which Hoadly lived, and while treading

under foot the usages and doctrines of the Apostles, he was content to receive the emoluments, and enjoy the dignities of that Church, whose constitution he despised, and whose authority he degraded and vilified."

But it is time to draw our remarks to a close. Our readers will

evidently perceive, that this work of Mr. Cassan is quite of an unpresuming character. It makes no pretensions to originality of sentiment or elegance of style, and it therefore disarms all criticism on these points. Its ambition is to be considered only "a correct and authentic record of the persons of whom it

treats;" and we do not hesitate to say, that the industry and zeal displayed by the author in his, researches, amply entitle it to the rank to which it aspires, as well as merit our warm commendation.

Thoughts on the Present State of Popular Opinion in Matters of Religion, in England: addressed especially to the National Clergy: with a Postscript respecting the Home Missionary Society, &c. By the Rev. F. Merewether, M.A. Rector of Cole Orton, Vicar of Whitwick, and Chaplain to the Marquis of Lansdowne. C. and J. Rivington. 1824.

WE are anxious to invite the attention of the public, and of the Clergy in particular, to this interesting pamphlet. It is the work of an author who has already signalized himself in the defence of "the good old paths," and has courageously placed himself in the breach to stem the influx of sectarian zeal into the immediate precincts of the Church. We may therefore say, without an undue prejudice, that his appeal now before us, deserves to be received with a degree of favour, even antecedently to the exaREMEMBRANCER, No. 68.

mination into its internal merits, as speaking the opinions of one, who is ready to confirm by example what he teaches by word.

On looking, however, into the matter of the pamphlet, we find abundant reasons for recommending it on its own grounds. It is a warm but temperate remonstrance on the prevailing errors of the day, with tion of some remedies, which the regard to religion; with the sugges author conceives calculated to restore the public mind to its proper tone. We proceed accordingly to lay its contents before our readers, with the hope of co-operating in in that practical good to which they

are directed.

Mr. Merewether assumes, as the basis of his inquiry, the fact that the public mind is in a very unsound state in matters of religion. Of this fact, certainly none, who have their eyes and ears open to what is passing around them, can possibly have a doubt. A symptom of it is to be found in the religious jargon of the day. There are certain idioms and phrases to which we must be completely au fait, or we cannot be understood by many in a spiritual sense. There is a "lingua sacro-sancta," which must be acquired, in order that we may have free intercourse with that which is called the religious world. And if the state of a language must be considered a fair test of the manners and civilization of a people, surely it will be allowed to reflect also in the distortions of a cant phraseology, the melancholy perversions of religious faith and feeling. It is to the Clergy then that Mr. Merewether addresses his call, to interpose and stay the plague. But here a great difficulty occurs at the outset, as the very persons to whom he appeals are those whose interference is most hazardous and objectionable. As the physician, to have any chance of healing, must be one in whom 3 P

the patient reposes a confidence, so as implicitly to follow his prescription; so with regard to the Clergy, the people must look up to them according to their real character, as the authorized ministers of God, and qualified teachers of his will, or their endeavours to produce a reformation of opinion will be utterly unavailing. Unfortunately, however, among the symptoms of religious unsoundness, is to be numbered a glaring disregard of the peculiar character of the national Clergy.

"Liberty of conscience, (says Mr. M.) and the right of private judgment, privileges (as they are called) so dear to Englishmen, and the sound of which falls so acceptably on an English ear, operate so like a charm amongst us, that to venture to point out even the undue application of these terms, is often to hazard the success of the object aimed at. The consequence is, that the office of those whose special province it is, among other branches of their duty, to point out, as far as in them lies, the difference between religious truth and error, is, in this particular, really almost lost sight of: and that too, most especially by those who most need such help. The times we live in are such, that the very men whose business it is to guard the public mind against religi ous error, are the men whose opinions are most reluctantly received."

Mr. M. considers this preliminary difficulty, however, by no means insuperable. Looking to "that staple component in the minds of Englishmen, common sense,"- -as well as to the advan. tages which the Clergy enjoy, (independently of their apostolic commission,) in point of education,-of intermixture in the various classes of society, and of "sound, chastized, unpretending, but genuine and substantial piety,"-he by no means despairs of their recovering that place in public opinion to which they are entitled.

He then proceeds to notice certain errors prevalent in our days, to the correction of which the Clergy are to apply themselves; and, in

[ocr errors]

noticing these errors, takes the opportunity of refuting them by the way.

The first on the list, is the tendency to make much of inward impressions in religion, to the disparagement of the outward fruits. This is instanced in the habit (ob. servable as well in as out of the national Church,) of making private religious feelings matter of familiar conversation.

6

"In what is termed religious conversation, the popular mind is fond of expressing itself in such phrases as having an interest in Christ,' being found in him ;' ⚫ whether such a person is in a converted state, or not,' and the like; which are expressions of too near and sacred a character to be desecrated (if I may so speak) by being applied in common conversation. They are rather to be confined to the humble hope entertained by a believer privately towards God, or at the utmost, communicated only to the bosom confidant; than to be brought into unhallowed contact with the colloquial intercourse of mixed society. In making these observations, I hope I shall not be misunderstood, as if I undervalued those operations of the inner man, which are indeed most estimable sources of consolation to the believer, to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and beavenly things. No, God forbid. What I am condemning is the practice of applying in general discourse between man and man, at least without a considerable share of modest and discreet reserve, expressions that should be for the most part only between the believer and his God: expressions that belong rather to the closet, than to what is called religious social intercourse." P. 8.

6

Mr. M. points out the fallaciousness of such a system, as "resolring every one's character into the terms which he can adopt respecting his state with God;" and its danger, as encouraging "a spirit of boasting," most foreign from every purpose of our religion; and enjoins

* 17th Article.

the Clergy, whilst they encourage devotional feelings in their hearers, to repress the practice of expatiating on them to others, and to direct their attention at the same time to that "faith which worketh by love," whereby the good Christian" lets his light shine before men."

The second error noticed is that of depreciating the two Sacraments. The Sacrament of Baptism is de-, preciated by all such as hold the doctrine of a new birth subsequent to and independent of Baptism-an opinion held, not only by a large body of dissenters, but (unhappily for Christian union) even by some "in the bosom of our own Church." Mr. M., glad as he is that the communion of the Church should be extended as widely as possible, argues the unholy levity and inconsistency of many who, while they hold this opinion, yet shew a scrupulous regard for the Baptism of the Church,-as is evident from their bringing their children to be baptized in the Church, while they attend preachers of a contrary doctrine. To the dissenting members of our own Church he addresses the following judicious expostulation:

on

"I would here make an appeal, respectful indeed, but still open and unreserved, to those of the Clergy who maintain (and if they maintain, cannot but from the importance of the subject be apt to promulge) opinions on regeneration more or less separate from Baptism. On this delicate point, I do not wish to pull straws; to draw nice points of distinction. But to those who can see in our formulary of Baptism (reading with eyes I cannot read with) a disclaimer of the connection between Baptism and the new birth, to them I would say with the most affection,

ate earnestness: Beware that you do not in any way relax opinion as to the weight and importance of Baptism itself. You belong to a Church that requires very strict vows of the baptized: see that ye enforce these, if in no other light, yet at least as covenanted vows between the baptized person and his God, of daily and hourly obligation; and to which his mind should daily and hourly turn. In pastoral admonition, whether public or private, fail not in some way or other to keep up the

[merged small][ocr errors]

The error, with regard to the other Sacrament, that of the Lord's Supper, consists not in denying the spiritual grace attached to it, as in the former case, but in limiting the universality of its application, as if it required a degree of holiness unattainable by man in his present state. Mr. M. here adverts to the practice of some private Christians (and even of some Ministers, as he believes, of the Church) repelling others from this Sacrament by exciting undue scruples in their minds

-a

a practice evidently in opposition to the spirit of the Church, which judges both the Sacraments as "generally necessary to salvation."

The third head of consideration is unguarded association for religious purposes. Instances of such association are to be found in "The Bible Society," "The Religious Tract Society," "The Bethel Union," "The British and Foreign School Society," "The Sunday School Union." Upon each of these societies Mr. M. successively animadverts, and shews how, instead of forming bonds of union amongst the various sects of Christians, so heterogeneously combined in them, they are rather the means of perpetuating division, and specimens of improper compromise of principle. To his remarks, however, on these different Societies we must refer the reader to the pamphlet itself, in which he will find the objections of the writer very for"The Prayer Book cibly stated. and Homily Society," "The Church Missionary Society," and "The Society for the Conversion of the Jews," being examples, as he con ceives, only of a schism within the Church itself, do not come within the general scope of his argument.

We pass on to the fourth error

« PreviousContinue »