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triumphs of truth. The difficulties of the admirable Simeon, from the period at which he appeared, and the circumstances of that period, were far greater than those of Mr. Scholefield; indeed, the former laboured, and the latter, in a great measure, entered into his labours. He was, nevertheless, not without his own trials; but in every case he proved himself, through the help of his Master, more than conqueror. Few men in his walk, and occupied in his work, ever numbered more friends at the close, while he left not behind him a single enemy. His loss was great, not simply to the Church of England, but to the common fellowship of the faithful. He was a tower of strength, and particularly adapted to the times which have latterly been passing over us. His sun went down at a period when there was reason to hope for a considerable amount of additional labour. The loss is all the greater from the fact, that every year of this mature period would have been worth a number of years in early life. His work, nevertheless, was done; and when the summons came, he was both ready and willing to depart.

Some Memorial was clearly due to a man of whom all this can be said; and that memorial is now before us. Mrs. Scholefield tells us, that from almost the entire absence of any written materials, which might be available for biography, it would have been difficult, if not impossible, for any one but his widow to write his private or general history. We cite this fact as a warning to men of position, concerning whose history and habits posterity may be concerned to be informed. In the recent great biographies of Drs. Chalmers, Heugh, and half-a-dozen more, to which our pages have testified, the great advantage of auto-biographical sketches of early days, and of journals and diaries of latter times, was strikingly apparent. Of these advantages the present volume is deprived. Happily, however, the blank has been supplied, as far as, perhaps, it was possible to supply it, by the faithful memory and the loving hand of the cultivated and admirable woman whose honour it is to rank as the "widow" of Professor Scholefield. It comes out here, in the first chapter of the Memoir, that this very able m had his crotchets, among which was a "very great objection to memoirs in

general.' His widow tells us, that "he seldom read one;" and that "he intended none to be written of himself," inasmuch as he kept no memoranda of even the most interesting events of his life, beyond a short outline to mark the day that such events occurred. Now, however admirable and exemplary we may consider his life generally, we certainly look upon this aversion to biography as a serious fault, and anything but a mark of wisdom. We hold, that within the whole range of literature there is nothing, in point of interest and instructiveness, for a moment to be compared with biography, which is the history of humanity, the material of ethical philosophy, a great storehouse of maxims of prudence, and of rules of life. We might array against the opinions of the Professor all the wise and great of ancient or of modern times, placing our great moralist at their head. However, the sun has its spots, and Mr. Scholefield, with his splendours and excellencies, may be allowed to have his infirmities. this was not the only crotchet. Notwithstanding his superior fluency of extemporaneous speech, one of his greatest public trials was to appear upon the platform! His wife tells us, that "no portion of his duties did he feel more distasteful than making a speech." Now this is mere whim, or the fruit of a morbid sensibility. He had such a sense of imaginary insufficiency, that so late as 1852, on the occasion of delivering an admirable speech, when his wife referred to it, and expressed surprise at his attempt, he exclaimed, "Oh! I have made a wretched speech, but I felt it a duty to be there."

But

The whole of Mr. Scholefield's middle life is comparatively a blank, at least, we have little more than a few facts, and a batch of his own Letters, which possess no distinguishing attributes. They appear to have been simply the effusions of the moment, to accomplish temporary purposes. In later life, that is, about the year 1843, he visited Scotland, and was greatly delighted with its scenery, as well as improved in health and spirits. So much, indeed, was he pleased with the land of “blue mists, the mountain, and the flood," that he visited it again no fewer than three times. Now, for the first time, we meet with fragments of a journal

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The second part of the volume consists of an outline of his later days, originally written for circulation amongst a choice circle of friends, a circumstance that has determined its character. To have divested it of the minute and touching particulars here presented, and thus to fit it for the cold eye of a critical public, had been to divest it of half its charms. Mrs. Scholefield, notwithstanding it cost her a struggle, has, upon the whole, done well in presenting it in all its original simplicity, humility, and love. To this she was induced by some of her chief friends; and there is no ground to regret that she yielded to their counsel. The strength of the volume mainly consists in this touching Memorial of his last illness and death.

Many of our readers, who are conversant with that golden book, "THE REMAINS OF CECIL," will recollect, that the memorial part was prepared by Mrs. Cecil, and that Mr. Pratt supplied the "Character." Now the same plan is adopted here: Mrs. Scholefield, having occupied upwards of 250 pages, steps aside, that one of the Professor's literary friends, Mr. Selwyn, may state his views of the character of the departed. That character displays both judgment and candour, and is, we presume, upon the whole, a faithful and life-like portraiture of the admirable man. A touching reference is made to his earlier trials, from which it appears that Dissenters are not alone in the wars they have to fight for truth and righteousness. Mrs. Scholefield states, that Mr. Scholefield's "capability of bearing much that was painful and distressing was frequently tested; and the calmness and dignity with which he bore repeated insults will be remembered by many." Strange, that a man of such learning, such virtue, and such position should, in the Established Church, have been so circumstanced! What is human nature in its unsanctified state? Mr. Selwyn states, that his excellent flock "suf

fered with and for him in all his trials;" and it would seem that the unhappy spirit from which his troubles sprung, "extended to every transaction in the parish." He was doomed to go Sunday after Sunday, "not knowing whether the organ could be used, in consequence of the contention which prevailed." Thus, both in the church and out of it, music, as conducted by choirs or with organs-music, that has been so renowned for its power to soothe the soul-has, in modern times, and amongst professing Christians, been one of the principal sources of the bitterest conflict, strife, division, and every evil work! To such a pass had things come, that he at last felt deeply anxious to be removed from the scene of trouble. In his early days, when health was high, and spirits overflowing, his house was a sort of hotel for the reception of friends from all parts of the country. During his latter years, however, he shrank from company, and sometimes expressed himself to the effect, that "a straw would sink him." But, notwithstanding this, he was still strong for labour.

Mr. Selwyn states another of his peculiarities-which we consider another of his crotchets-"Never did he use extemporaneous prayer in the pulpit; though, perhaps, few might have greater temptations so to do, from his great command of language." Now this is far from a laudable course. Whatever the excellence of Church Collects, there is much, very much, in the condition of a flock, a neighbourhood, a nation, and a world, for which they make no provision. His case illustrates the power of habit, and the tendency of an excess of forms to repress the working of the affections, and even to enthral the most elevated minds.

Mr. Selwyn having finished his part of the business, a chapter is subjoined, consisting of letters from a number of friends, who have each expressed themselves touching some of the many phases of Mr. Scholefield's character. Amongst these effusions, which are numerous, perhaps the most interesting that of the Rev. C. Brydges, famous throughout the whole Church of God for his "Commentary on Psalm CXIX.," and amongst ministers of every sect, for his book on the "Christian Ministry." It appears that the friendship between these two excellent men was most in

timate, and of more than twenty years' standing a fact that speaks volumes for the character of the deceased. Whenever Mr. Brydges visited Cambridge, he always found his way, as a matter of course, to the hospitable fireside of his friend. He says, "No other place had the same attractions of brotherhood; the interchange_was equally free on the other side. Each of our houses was the home or rest of the other, as circumstances made it convenient." This is beautiful! There is friendship, grounded on common hopes and common sympathies.

Such is a glimpse at a volume which will possess considerable interest in Church circles, and which may be read with advantage by Dissenters, since it will teach them what excellence may subsist even among Low Church ministers, and at the same time show the heavy price which is often paid for imaginary advantages.

DR. DODDRIDGE. AMIDST a multitude of particulars in which Dr. Doddridge was an example and a model to Young Men, and more especially to those aspiring to the office of the Ministry, attention is due to his private deportment, and the care with which he cultivated personal godliness. Of few men could it ever with more truth have been affirmed, that he "walked as seeing Him who is invisible." Acting on Matthew Henry's principle, that there is "nothing lost by prayer," he practised secret devotion to an extraordinary extent. It has been reported, on the best authority, that Luther, in his busiest times, spent about three hours a day in prayer, a fact which, in this busy age, seems all but incredible. The precise amount of time thus occupied by Doddridge, we have no means of ascertaining. He appears, indeed, to have had sound and wholesome views upon this subject. He was less concerned about acts and minutes, than about "being in the fear of the Lord all the day long." This is right; although religion is necessarily connected with acts, yet it is a life, rather than a performance.

Doddridge, having formed a plan for himself, by way of general outline, was in the habit of reading it over once a month, as in the presence of the Most High God, with a view to

keep himself in mind of his Resolutions, confessing his shortcomings, and asking strength for a better obedience. The time chosen for this prayerful perusal appears to have been the first Lord's day of each month, when he occasionally made additions such as circumstances required. We cannot better illustrate his course than by presenting his Rules for the direction of his conduct while a student, which he wrote at the beginning of his interleaved Testament, that he might be the more frequently reminded of his obligations. We commend them most earnestly to all young people of both sexes, but, in particular, to Young Men, and, above all, to Students for the Ministry :

1 Let my first thoughts be devout and thankful. Let me rise early, immediately return God more solemn thanks for the mercies of the night, devote myself to him, and beg his assistance in the intended business of the day.

2. In this and every other act of devotion, let me recollect my thoughts, speak directly to him, and never give way to anything, internal or external, that may divert my attention.

3. Let me set myself to read the Scriptures every morning. In the first reading let me endeavour to impress my heart with a practical sense of Divine things, and then use the help of commentators; let these rules, with proper alterations, be observed every evening.

4. Never let me trifle with a book, with which I have no present concern. In applying myself to any book, let me first recollect what I may learn by it, and then beg suitable assistance from God; and let me continually endeavour to make all my studies subservient to practical religion and ministerial useful

ness.

5. Never let me lose one minute of time, nor incur unnecessary expenses, that I may have the more to spend for God.

6. When I am called abroad, let me be desirous of doing good and receiving good. Let me always have in readiness some subject of contemplation, and endeavour to improve my time by good thoughts as I go along. Let me endeavour to render myself agreeable and useful to all about me by a tender, compassionate, friendly behaviour, avoiding all trifling, impertinent stories, remembering that imprudence is sin.

7. Let me use great moderation at meals, and see that I am not hypocritical in prayers and thanksgivings at them.

8. Let me never delay anything, unless I can prove than another time will be more fit than the present, or that some other more important duty requires my immediate attendance.

9. Let me be often lifting up my heart to God in the intervals of secret worship, repeating those petitions which are of the great

est importance, and a surrender of myself to his service.

10. Never let me enter into long schemes about future events, but in the general refer myself to God's care.

11. Let me labour after habitual gratitude and love to God and the Redeemer, practise self-denial, and never indulge anything that may prove a temptation to youthful lusts. Let me guard against pride and vain-glory, remembering that I have all from God's hand, and that I have deserved the severest punishment.

12. In all my studies, let me remember that the souls of men are immortal, and that Christ died to redeem them.

13. Let me consecrate my sleep and all my recreations to God, and seek them for his sake.

14. Let me frequently ask myself, what duty or what temptation is now before me? 15. Let me remember that, through the

mercy of God in a Redeemer, I hope I am within a few days of heaven.

16. Let me be frequently surveying these rules, and my conduct as compared with them.

17. Let me frequently recollect, which of these rules I have present occasion to practise.

18. If I have grossly erred in any one of these particulars, let me not think it an excuse for erring in others.

To these Rules he adds some others, touching the hour of rising, the course of study, and the particular matters to which he systematically attended. Such were the pains taken by this extraordinary man, even when a youth, to prepare himself for the exalted work to which Providence was about to call him.

Popery.

THE HOLY SCRIPTURES OUR ONLY RULE OF FAITH AND

PRACTICE.

FROM NOTES OF A LECTURE IN RUGELEY IN 1845.

It

ALLUDING to his Divine Master, St. John says, "Whoso keepeth his word, in him verily is the love of God perfected." Being "God over all," as well as "the man Christ Jesus," his word is not inferior to any other part of Scripture, and as such it has been acknowledged by the faithful in all ages; so that in a very ancient creed, still used in public worship, it is said of our Lord that he "spake by the prophets." was his Spirit in them that "testified beforehand the sufferings of Christ, and the glory that should follow," 1 Pet. i. 11. One of the ancient worthies observes, that "the most holy prophets lived according to Christ Jesus, and did, by the Spirit, expect him as their Master." (Ignatius, Epistle to the Magnesians.) The same writer also says of Christ, "He is the door of the Father, by which Abraham, Isaac, and Jacob, and the prophets, enter in, as well as the apostles, and the Church." (Epistle to the Philadelphians.) His name, as "the Word," appears to denote that he was the giver of divine revelation from "the beginning;" so that he was always "the light of men," since from him we have received the whole will of God, contained in the Old and in the New

Testament. These Holy Scriptures, therefore, we receive as the only rule of our faith and practice, believing that they are "able to make us wise unto salvation, through faith in Christ Jesus," 2 Tim. ii. 15. This we consider as an invaluable privilege, and even glory that "the Bible, and the Bible alone, is the religion of Protestants."

The Roman Catholics, however, glory in another rule of faith and practice, namely, "Scripture and tradition." By the latter they mean various things supposed to have been taught by our Lord and his apostles before the New Testament was written. These things are said to have been delivered by word of mouth, until they were recorded in the writings of the fathers, and finally sanctioned by the Council of Trent. These traditions are considered, by the members of the Romish communion, as being of equal authority with anything contained in the Bible, having proceeded, as it is affirmed, from the same source. Thus the Church of Rome has a twofold word of God, written and unwritten, by which her advocates defend all the tenets of their religion, and everything in their church which Protestants consider as erroneous, supersti

tious, and injurious to the souls of men. Of his rule of faith and practice, Dr. Milner thus writes, in his celebrated work, called, "The End of Religious Controversy:" "We Catholics hold that the word of God in general, both written and unwritten, in other words, the Bible and tradition, taken together, constitute the rule of faith, or method appointed by Christ for finding out the true religion; and that, besides the rule itself, he has provided, in his Holy Church, a living, speaking judge, to watch over it and explain it in all matters of controversy." (Letter viii., p. 97.) By this "living, speaking judge," he means the clergy, or the priesthood of the Church of Rome, to which he attributes that infallible guidance of the Holy Spirit, which we believe to have been confined to the apostles, and those upon whom they laid their hands; so that they were enabled to "speak with new tongues," and to perform other miracles, which were to cease at their death. In accordance with the views of Dr. Milner, we are told, in a work called "The Faith of Catholics," by Berrington and Kirk, that the Scriptures are "of no use as an independent rule of faith!" According to those gentlemen, the true rule of faith is, "All that, and that only, which God has revealed, and the Church proposes, to the belief of all. If either be wanting," say they, "such doctrine is not of Catholic faith." (Preface, p. xxiv.) It follows, then, according to the Catholic rule, thus expounded, that we are not required to believe what we find in the written Word of God, unless the Church gives us leave; that we are not to use our own understanding and judgment, but renouncing both the one and the other, to believe as the Church believes, in order to arrive at the truth! But if this be the course we ought to pursue, why did our Lord Jesus Christ say, "Beware of false teachers, who come to you in sheep's clothing, but inwardly are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit," Matt. vii. 15-17. In vain did he caution his disciples against "blind leaders of the blind," saying, "If the blind lead the blind, both shall fall into the ditch." Although the apostles were infallible guides and

VOL. XII.

interpreters of Divine revelation, because divinely inspired, we cannot believe that the ministers of the Gospel in modern times are so; nor does it appear that an ignorant and wicked priesthood (as that of the Church of Rome frequently was) could have the Spirit of God, so as to render them infallible, or even to enable them to feed and guide the flock of Christ according to his will. On the contrary, we know that, "Unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth, seeing that thou hatest instruction, and castest my words behind thee? Psa. 1. 16, 17. We must, therefore, "search the Scriptures" for ourselves, use our Own understanding and judgment in order to ascertain their meaning, and believe with a faith of our own, in order to serve God acceptably, and find the way to heaven.

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It is true that St. John says, when speaking of his Gospel, "There are also many other things which Jesus did, and many other signs" that were given by him "in the presence of his disciples, which are not written in this book;" but he seems to intimate, that even his Gospel alone is sufficient for salvation, without having recourse to uncertain tradition. "These are written," says the Apostle, "that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life through his name.' What are we to think or say, then, of those who are not satisfied with Scripture alone, when, besides the Gospel by St. John, they have those of Matthew, Mark, and Luke, with all the rest of the New Testament, in addition to the inspired writings of the former dispensation? And what are we to think of Mr. Berrington, when he says, "If there be not a speaking authority in the Church, that can tell me, without danger of being itself deceived, what the truths are which Christ taught, my mind can rest only on its own unstable judgment; that is, it must be tossed to and fro, and carried about with every wind of doctrine?" Does the Spirit of God, in his written word, speak as obscurely as the oracles of ancient heathenism were wont to do? Does the trumpet which Infinite Wisdom has made, give so uncertain a sound, that the Christian soldier cannot thereby understand the will of his Commander,

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