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wW (according to the very words of St Joltn) "had two Horns like a Lamb/' represents the ecclesiastical character and dignity of the Pope, whereof the episcopal Mitre is the emblem; and as it is by him said of the second Beast that "he exerciseth All the Power of the First Beast, and Spake as a Dragon," we understand the Dragon-like speech to represent the TemPoral Power of the Pope, (to wit, the Triple Crown, which is the Emblem of Triple Sovereignty,) which latter has ncrer been exceeded by the most Tyrannical Pagan Emperors of ancient Rome. Wherefore as Rome Paoan was the first Beast, so is Home Papal the second Beast, which St. John saw " coming up out of the Earth:" and, consequently, aa Aariwos is the Name of a Man, according to Iientrus, Virgil, &c. and contains the true Number 666, by the individual Greek Letters of the Name, and is in every possible sense applicable to the Mystical Papal Kingdom, to is it the proper Appellative of the Pope of Home, whose Kingdom, Reign, City, and Name are all Numbered, and whose indelible " Mark" is Latin.
Mr. Rabett has said (p. 170,) that Archbishop Laud was "more than Haifa Papist." Will he recollect that proof is one thing, and mere assertion another? Does lie know that such assertions as the above are calumnies when unsupported by sure proof? He has rashly indulged in the first—we will thank him lor some adduction of the last: and so we bid him very heartily farewell.
'I Wo Sermons, with Notes. By John Sheffield Cox, M.A. Fellow of Pembroke College, Oxford, and Curate of Madron, Cornwall. London. 1835.
These are sensible and sound Discourses, which we recommend to all lovers of orthodoxy. The First Sermon compares the principles of Episcopacy with Scripture, and is an able exposition of the subject, the text being 1 Cor. xiv. 23 The second discourse treats of the testimony of Scripture upon some Elementary Doctrines of Revealed Religion. The Author calls it "A Sermon from the Press," to indicate, we presume, that it was not preached. Might it not have been well to divide this Sermon into two portions! Such very lengthy orations
ore apt to fatigue the reader, and so to lose tlteir proper effect. When we remember the fate of Eutychiis under the stirriRg eloquence of St. Paul, we are not ashamed to confess that, in the perusal of Mr. Cox's second Sermon, we have with difficulty resisted our somnolent propensities.
Popery in Alliance with Heathenism: Letters proving the Conformity which subsists between the Romish Religion and the Religion cf the Ancient Heathens. By John PoYNDElt.Esq. London: Hatchard and Son. 1835. Pp. iv. 112. 8vo. If our memory does not deceive us, these Letters originally appeared in a newspaper, in the year 1817. They were subsequently reprinted in a pamphlet, which having long been out of print, the author has conferred no .small favour on all true Protestants in reproducing his Letters in their present greatly improved form. Though Dr. Middleton's justly celebrated "Conformity between Paganism and Popery" has furnished the basis of the present publication, Mr. Poynder has largely availed himself of various other sources of information, which all concur to prove the close alliance actually subsisting between the religion of papal Rome and that of the ancient heathens. Altogether this is a well-timed and judicious publication, which demands the attentive consideration of every real friend of our holy Protestant faith.
1. The Neglect and Profanation of the Sabbath their own Punishment. Second Edition. By a Clergyman Op The Church Of England. London: Seeleys. 1835. Pp. 43. 18mo.
2. The Wages of Incendiarism: a Narrative founded on Fact. By a Clergyman, C\c. eye. London: Seeleys. 1830. Pp. iv. 100. 12mo.
3. Cobbett's Legacies examined, and proved to be Null and Void. By a NoiiFOLK Cl.F.IIGVMAN. London: Seeleys. 1835. Pp. 30. 18mo.
These arc capital tracts for distribution by country Clergymen among their parishioners, and country gentlemen among their tenants and labourers. We should be glad to see them added to Village Sunday Libraries.
No. 1 is a new, enlarged, and improved edition of one of the Dialogues which appeared in "The Christian Schoolmaster;" a publication which we noticed with deserved commendation in our Journal for August, 1833.
No. 2 is indeed an affecting tale, the more affecting because it is "a narrative founded on fact;" it carries intense evidences of its genuineness, and furnishes an additional illustration of the truth of St. Paul's doctrine, that " the wages of sin is death."
No. S is an ingenious application to the late William Cobbett's mischievous publications, called his " Legacies," of these two maxims of the civil law, viz. 1, That libellers are precluded from making testaments; and S, That in the making of testaments (and, of course, in bequeathing legacies), integrity and perfectness of mind are requisite. This tract is devoted to an examination of Cobbett's writings: and, as he was repeatedly convicted and punished as a libeller, the inference is, that he was incompetent to make a will, and that his legacies are nothing worth. We hope that the worthy author (who, we are assured, is an assiduous and exemplary parish priest) will be able to find leisure, and meet with encouragement, to apply the second axiom to shew, that by the law of the land Cobbett's Legacies are null and void; and above all to bring out a new and much enlarged edition, which he announces as preparing for publication, of his "Churchman's Manual; or Conversations on various Subjects necessary to be known by every Member of the Church of England."
Lives of Sacred Poets. By Robert Airs Willmot, Esq. of Trinity College, Cambridge. Published under the direction of the Committee of General Literature and Education, appointed by the Society for Promoting Christian Knowledge. London: Parker. 1835. 12mo. Pp. 363.
If any one would know wliether be truly possess that taste for poetrt which all would claim, but so few really attain, let him read the works of our early poets. If, in spite of the laboured conceits of some, the quaintness of others, and the obsolete, and often harsh, expressions of most, be can still seize and dwell upon their excellencies: if he can admire their vigour of thought, their depth of feeling, and the truth and richness of their descriptions, amidst all the multiplied faults which belong to the age in which they wrote; then he may well beliere that his admiration is given to the reality of poetry, and not to its counterfeit; to the sterling ore, and not to gilding, or tinsel.
On the same principle there is Do more effectual means of creating and improving a taste for genuine poetrr than a study of the works of these old masters. The reader will find much in tbem to excuse, and very often something to smile at, even in their most serious vein; but nfter he has been accustomed to dwell upon verse where the thought gives all its richness to the expression, he will turn with contempt from the unmeaning rant, or the smoothfaced emptiness which characterizes so much of modem popular "poetry."
The volume before us contains die lives of Giles Fletcher, Withers, Quarles, Herbert, and Crashaw, with notices of many of their contemporaries. There are portraits of Withers, Quarles, and Herbert. Of all these, Quarles is by far the best known: indeed, he is one of the very few old writers whose works are found in the cottage; and, in spite of the ridicule of Pope, and the sarcasm of Byron, he must be allowed the praise of a vigorous original poet. On the name and character of Herbert we dwell with affectionate delight; and whoever is at all familiar with English poetry must have admired Crashaw. In such company, we can scarcely admit the right of Withers to be so prominently introduced. His biography, which extends to 130 pages, is a laboured appeal against the verdict which has been recorded against him; but, upon the shewing of his advocate, we must conclude him a man whose vanity was greater than his abilities; whose integrity was at the mercy of circumstances; whose captidusness and want of judgment has deprived him of the reward of his versatility; who was a sacred poet from interest, and a satirist from choice.
We should be happy to insert one of the many beautiful pieces and extracts which abound in the volume, some of which are new to us, but we have already exceeded the usual limits of a notice. Again thanking Mr. Willmott for the pleasure and information which the perusal of his book has afforded us, nnd hoping to be favoured with the fruit of his continued labours in the same field, we bid him for the present farewell.
Prayers for the. Closet. By a ClerGyman Of The Church Of EngLand. London: Cowie and Co. S4mo. Pp. 115.
In this cheap little volume we have a collection of Prayers for private devotion, original and selected, for every morning and evening in the week, the beginning and end of the year, the sacrament, and the principal festivals. They are sound in doctrine, and devotional in feeling.
A Sermon, preached at Nork Chapel, October 25, 1835, on the sudden death of William Flint, one of the household Servants of the lit. Hon. Lord Arden. By the Rev. John WArneford, his Ijyrdship's Domestic Chaplain. Dorking: It. B. Rde. Pp. 15. One of the first duties of a minister of the gospel is to take advantage of any sudden dispensation of God's providence, for the purpose of inculcating
the necessity of " watching," since we know not the hour of our lord's coming. In the Sermon before us Mr. Wnrneford has proved himself both a vigilant and sound christian minister; and we have great satisfaction in recommending it to our readers as a plain, practical discourse, feeling assured that, in the author's words, "it will lead them, in due time, to consider their latter end; and thus provide for their great and ultimate concern, the eternal welfare of their soul."
What does the Church for the People? A Sermon, preached at the Visitation of the Rt. Rev. John Bird, Lord Bishop of Chester, in the Parish Church of Blackburn, on Tuesday, July 7, 1335. By Samuel James Allen, M. A. Perpetual Curate of Salisbury, and Chaplain to the Rt. Hon. Lord de Tabley. London: Itivingtons. 1835. Pp. 20.
This Sermon sets forth, ably and clearly,some of the important blessings which the country derives from the Church. It states what her services are, and what they are not. It alludes to her beneficial influence on some of the most interesting and important occasions in the life of every individual, meets objections of her enemies, and enforces the duties of her friends. The style is vigorous, and the Sermon will repay a very attentive perusal.
IN THE TRESS, AND SHORTLY WILL DE PUBLISHED,
The Literary Remains of Samuel Taylor Coleridge, vols. 1 and 2. Edited (with the permission of Mr. Coleridge's Executor) by Henry Nelson ColeRidge.
Vol XVII. NO. XII.
A SERMON FOR CHRISTMAS DAY.
On The Divinity Of The Saviour.
John I. 1—3, & 14.
In the beginning was the Word, and the Word mas with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only-begotten of the Father,) full of grace and truth.
How delightful would it be if, in reading the history of the Church of Christ, we were permitted to trace throughout the whole of it nothing but one continued agreement in doctrine, practice, and holy fellowship! But such, we know, is far, alas! too far from being the case. It was not so even in the first and best days of the gospel. It was not so even in the time of the apostles themselves. Even before St. Peter, and St. John, and St. Paul were dead, nay, at a very early period of their inspired ministry, there were too many amongst those who called themselves disciples of Christ, who dared to dispute against the truths spoken by their hallowed lips. Yes, though the apostles were known to be inspired, that is, were known to speak as they were moved by the Holy Ghost, yet there were those who set up their own views against the doctrines which they taught. And so it has continued throughout all the following ages of the Church. Different periods have indeed presented different points as subjects for division and discussion; but there is scarcely one period in which some one or other of the doctrines of our Lord Jesus Christ has not been made a cause of much earnest, and too often of much bitter and violent dispute. Nay, there is in fact scarcely a single doctrine of the gospel which has not at some time or other been boldly called in question.
Now amongst the most important of the doctrines of the gospel we naturally and necessarily consider that of the divinity of our Lord Jesus Christ, that is to say, in other words, his being very and eternal God. Yet in an early age after his departure into heaven, the truth of this doctrine was not merely questioned and doubted, but even positively and boldly denied. And though after a time this dreadful error was at length driven out of the great body of the catholic, or true and universal Church, yet it has never been entirely extinguished. At various periods, a few misguided men have been found to revive it; though, thanks be to God! it has never, at least in later times, prevailed to any very great extent amongst the professed disciples of our Lord. As, however, there are some in this country who do not hold the truth of our Lord's divinity, and as they are known to use their influence in endeavouring to bring others to their own views, the minister of the Church of England, bound as he is by his ordination vows to "be ready with all faithful diligence to drive away all erroneous and strange doctrines contrary to God's word," from amongst the people committed to his charge, cannot but be in the way of duty if he occasionally states what he believes, with his Church, to be the truth on this point, at the same time setting forth some of the best reasons which he has for so considering it to be the truth. Nor do I think that this will be found an inappropriate subject on the present occasion, when we are met together to celebrate the coming of the only-begotten Son of God in the flesh. May the grace of God be with us, and render our meditations profitable to our salvation!
Now the portion of the true Church of Christ to which it is our privilege to belong, the United Church of England and Ireland, holds this doctrine with regard to our blessed Lord—that he was, and is, and ever will be, perfect God. Let us observe her language on the subject: it is most plain and express. What does she say in her articles of faith? What does she teach us to believe in her creeds? What words does she employ in her several services for public worship?
1. Tarn first to her articles of religion, and then in the second article you will find this doctrine set forth; "The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance; so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very Man."
2. Turn next to the Nicene Creed, which is repeated in the Communion Service. What do we read there? Our Lord Jesus Christ is there declared to be "the only-begotten Son of God: begotten of his Father before all worlds; God of God: Light of Light: Very God of very God, Begotten, not made, Being of one substance with the Father,* By whom all things were made : Who for us men, and for our salvation came down from heaven, and was incarnate," that is, was made flesh. Turn then to the Creed of St. Athanasius, which has been read in this morning's service, and you will find that it declares not only that "the Father is God," but that "the Son is God," being both "God and man; God, of the substance of the Father, begotten before the worlds; and Man, of the substance of his mother, born in the world; perfect God, and perfect man, of a reasonable soul, and human flesh subsisting; equal to the Father, as touching his Godhead, and inferior to the Father, as touching his manhood."
3. But, moreover, the same doctrines are as decidedly set forth every where in the course of her services for public worship. Nay, so fully and entirely is our Lord Jesus Christ represented therein as God, that in all parts of those services, prayers and supplications are addressed to him as God. Thus for instance in the Morning Prayers, in the hymn called Te Deum, which begins, "We praise thee, O God," we are taught thus to address the Son of God: "We believe that thou shalt come to be our judge; we therefore pray thee help thy servants whom thou hast redeemed with thy precious blood." Thus also in the beautiful short sentences which occur so frequently, and, if we may so say,
* It is not an uncommon thing for persons to read this clause of the Nicene Creed, "By whom all things were made,"—as though it applied to the Father, whereas a little attention must convince us that it really applies to the Son. It should be observed that in our Prayer Books, care is taken to prevent such a mistake by making the clause commence with a capital letter.