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to "prevail in the matter," we do not understand; as we should have concluded there would naturally be an order for the one province as well as the other; but possibly there existed some local jealousies, the then recent union of the two provinces; under one temporal head of the church might be liable to friction in its machinery, like the union of England and Ireland, and formerly of England and Wales, or Scotland. Our reason, however, for mentioning the province of York is for the sake of quoting a passage from Whittingham, Dean of Durham, in a letter which he wrote to Cecil respecting the observance of the Queen's injunction, and the general course of proceeding in his cathedral and city. He

says:

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'First, in the morning at six of the clock, the grammar school and song school, with all the servants of the house resort to prayers into the church. Which exercise continueth almost half an hour. At nine of the clock we have our ordinary service; and likewise at three afternoon. The Wednesdays and Fridays are appointed to a general fast, with prayers and preaching of God's word. The Sundays and holidays before noon, we have sermons; and at afternoon the Catechism is expounded. Because we lack an able schoolmaster I bestow daily three or four hours in teaching the youth, till God provide us of some that may better suffice. The people in the country are very docile, and willing to hear God's word; but the town is very stiff, notwithstanding they be handled with all lenity and gentleness. The best hope I have, that now of late they begin to resort more diligently to the sermons and service. God make us all profitable setters forth of his glory, and preserve long, bless, and direct your honour to his glory and all our comforts."

It pleased God to remove the calamity, and thanksgivings were offered up in the churches: whether throughout all the dioceses, or only in some of them, we cannot ascertain; nor

are we aware, that there was a royal injunction on the occasion. We should rather think not, as there happen to be before us at this moment two distinct forms; one issued by the Bishop of Ely for his cathedral and diocese; and the other by Bishop Grindal, which we presume was for the diocese of London, but intended as a model for other dioceses. It consisted of a hymn composed of verses from the Psalms, and a thanksgiving; both which secretary Cecil assiduously revised and corrected in the manuscript. We should as little think of seeing a modern Secretary of State thus employed, as of a Dean adding to his other duties by teaching charity children four hours daily. We copy a short passage, to shew the spiritual turn which Grindal gave to his composition. After thanking God for the ceasing of the plague, and all his other mercies, he adds:

"We beseech thee to perfect the work, of thy mercy graciously begun in us; and forasmuch as true health is to be sound and whole in that part which in us is most excellent, and like to thy Godhead, we pray Thee thoroughly to cure and heal the wounds and diseases of our souls, grievously wounded and poisoned by the daily assaults and infections of the old serpent Satan with the deadly plagues of sin and wickedness; by the which inward infection of our minds, these outward diseases of our bodies have by the order of thy justice, O Lord, issued and followed, &c."

We now break off our notices, but we hope to resume them in our next Number. Our state prayers, after the occasion ceases, are thrown aside, and after a lapse of time are not easily recoverable; at least they were not, when there were fewer vehicles of preservation than at present. Dr. Niblock has spent twenty years in forming his valuable and matchless, though still imperfect, collection; and we cannot better repay his courtesy in favouring us with the use of it, than in exhibiting the nature of its contents to our readers; only

800 Queen of Scots' Prayer-Bristol-Review of Scott's Continuation of [APP.

requesting in return, that they will communicate to the lender any forms not yet in his possession, the titles of which he has already specified in our volumes. The passages which we have copied are not to be generally met with: and we think them not only of sufficient intrinsic value to reward perusal; but they will serve as materials for forming a judgment of the state of religion at different times of our ecclesiastical history. May they also be mentally adopted by the reader, and heard and answered in this present exigence, by a merciful God and Father.

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Of burning cities and a vault of flame
It seem'd to speak, and din of arms.
Assuage,

Great God! my country's woes; let dis-
cord cease,

Bid faction's voice be dumb, and all be
peace.
W. L. N.

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D.

REVIEW OF NEW PUBLICATIONS.

REVIEW OF SCOTT'S THIRD VOLUME.

(Concluded from p. 761 of Dec. No.) We now turn with eagerness to the second division of this volume: we say with eagerness, because we cannot but hail the appearance of an impartial history of one of the greatest and most calumniated names of the Reformed churches. While we admire the grace of God in many of the leaders of the Reformation, we are partizans of none of them, and

least of all of the distinguished person whom Mr. Scott presents to_our notice. As Christians and Protestants, our code of faith is in the Bible, and not in any human interpretation of it, however in the main sound and excellent. On what is termed the Calvinistic controversy, we have seldom touched but as moderators between good men, who, holding different opinions on it, have not been always sufficiently ready to weigh with calmness each other's

conscientious difficulties. We have ever considered the grand vital truths of the Gospel in the fall of man, and his destitution of every thing spiritually good-in the meritorious cross of our Divine Lord, and justification through faith only in his obedience unto death-in the regenerating and sanctifying operation of the Holy Ghost, and the fruits of faith and love, of holy tempers, words, and works-and in the ascription of our salvation, from first to last, to the merciful will of God our Heavenly Father, and not to our own works or deservings-as, independent of the particular manner in which the depths of the Divine councils may appear to different minds to be most Scripturally explained. We enter, therefore, on the division before us with unbiassed judgment; and shall proceed to invite the attention of our readers to the state of the Reformation in Geneva, when Calvin appeared-to some of the chief circumstances of his life-to the case of Servetus, which is generally considered as pressing most painfully on his memory-and to the instructive and interesting account of his closing days Some reflections on particular points in his theology will naturally follow; the whole being intermingled with such remarks on our author's execution of these several branches of his labour

as may occur to us.

But we must first offer a single observation on the preliminary inquiry, how it has come to pass that so much interest should have attached itself to the name of Calvin: how it has occurred that, after nearly three centuries, we seem in all the asperity of a recent controversy respecting him how his name, and theology, and history have acquired such an intense attraction and been the centre of such eager dispute.

The truth we conceive to be, that the time when he appeared, the strong and commanding cast of his talents the depth of his personal piety-his undaunted courage-the large furniture of learning with which CHRIST. OBSERV. APP.

he was stored-his unwearied diligence and ceaseless promptitude in difficulties-his remarkable faculty as a preacher-the amazing extent of his correspondence-his surpassing merit as a commentator on the Scriptures-his firmness and tact as a leader in the free state where his influence was so predominant-the very position of that small republic on the borders of France and at the entrance on Italy-the refuge which it afforded to the persecuted Protestants in that division of Europethe systematic form which he gave to the newly asserted theology of Luther and Zuingle, and his noble defence of that general scheme of doctrine, which identified it with the Reformation itself as opposed to the mass of superstition, ignorance, and false worship maintained by the Church and Bishop of Rome; these things account for the elevation to which he has been raised, and account also for the eager controversy which has since disputed many of his positions and doctrines. As respects our own church, the controversy became naturalized among us by the intercourse of the Reformers with each other; the importation of some of the continental ones to our own shores, and the residence of some of our own on the continent during the Marian troubles; and in particular by the correspondence which some of our most eminent ecclesiastics held with Calvin himself, and the deference which they ever paid to his brotherly suggestions. All this will, we hope, become more apparent as we proceed with our remarks in the order which we have suggested.

We commence with the date of the Reformation in Geneva, when Calvin entered on his labours in that city. It is frequently asserted that he was the Reformer of Geneva; and in popular language this is true. But Mr. Scott proves that four years before Calvin came there, or ever thought of making it the place of his residence, the blessed truths of the Gospel had begun to make their

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way in that city. The twenty-second chapter of this volume, which gives an account of the establishment of the Reformation there, from the tendencies towards that event in 1526, to its final triumph and legal recognition in 1535, which latter date was itself a full year before Calvin arrived, is a most interesting and affecting narrative. Here we meet again with Farel. The year 1532 was the era of the effectual introduction of the Gospel, chiefly by means of that remarkable man, assisted by Froment, Bouquet, Olivetan, and Viret. Again and again was he banished from the place; but he returned as facilities were presented, or urged others to do so, and in the interval kept alive by his correspondence the sacred

cause.

As an illustration of the scenes in which the early annals of the Reformation abound, we will cite one example of conversion under Froment, whom Farel had induced to go to Geneva as a schoolmaster, and who soon drew around him a considerable number of hearers of all ages and of either sex.

"One instance of remarkable conversion, by the joint means of the preaching of Froment and the reading of the Scriptures, is recorded. The priests had spread among the ignorant and superstitious people the idea that the teachers of the new doctrines were no other than magicians, who had hosts of evil spirits at their command to accomplish their purposes. This notion had taken full possession of the mind, among others, of a Genevese lady of the name of Glaudine; so that, regarding Froment as an arch-sorcerer, she resisted all the solicitations of those who would have had her go to hear him. At length, however, she suffered her curiosity and the solicitations of her friends to overcome her fears, and she resolved for once to visit his preaching-room-using the precaution to fortify herself by every preservative against enchantment, such as the Agnus Dei, relics, crossings, and the like. Thus protected she entered the room, and placing herself in front of the preacher, repeatedly traced upon her person the sign of the cross, and ardently commended herself to God and to the care of the saints. On listening to Froment, her first feeling was that of surprise at hearing_nothing which savoured of incantation. By the time his discourse

was ended, her courage was so much increased that she ventured to speak to him, and to ask if he was satisfied of the truth of what he had delivered? He replied that he was ready to maintain it. She asked, Could he prove it from the Gospel? On his answering in the affirmative, she further inquired, with respect to the mass, Was it not founded in Scripture? He assured her that neither the name nor the thing was to be found in the New Testament. She inquired, Was that book from

which he had taken his text the New Testament? and, being told that it was, she begged that he would permit her to read it. The loan of the book being granted, she shut herself up in her chamber, and, scarcely allowing herself time to take refreshment, did nothing for some days but read the sacred volume. The more she read, the more were her admiration and the ardour of her soul excited. She wept abundantly she prayed: she discovered her errors, and renounced her superstitions. At the end of three days she sent for Froment to her house; she conferred with him; and, after having again heard him preach, she avowed her reception of the evangelical doctrine, blessing God most earnestly for having thus enlightened her with the knowledge of his truth. Nor was this all: she gained over her husband, who had been no less bigoted than herself, and others of her rela

tions; and abounded in all the offices of Christian charity and kindness to those who suffered for their religion's sake." pp. 270-272.

One step succeeded another. The tyranny and ambition of the popish bishop of Geneva-the infamous vices of many of the priests-the treachery of the duke of Savoyand the opposite councils of the cantons of Berne and Friburg, all contributed to the result; but the main instruments were the Bible translated and circulated, and the great truths of that inspired volume, proclaimed and preached with fidelity and zeal by Farel and his brethren. It is curious to observe the instinctive horror of the Scriptures which the partizans of Popery betrayed. The first French version of the New Testament appeared at Geneva in 1533, and was allowed by the Council, who also ordered that "only the Gospel should be preached, and nothing delivered from the pulpit which could not be proved from Scripture." A mandate from the Bishop was then issued,—

"which he desired to have published with the sound of the trumpet,' prohibiting the reading of the Scriptures in the vulgar tongue. It was followed the beginning of the next year by one from his grand vicar, commanding all persons who possessed copies of the Bible, either in the French or the German tongue, to burn them immediately, under pain of excommunication.' But it was now too late to issue such injunctions at Geneva: and the impious order only produced effects the reverse of those which were intended. But well may the historian (Ruchat) demand, Was ever such a proceeding heard of among the followers of Mohammed or Zoroaster, or under any other profession of religion? It has been reserved exclusively for men calling themselves Christian priests, but who are assuredly wolves in sheep's clothing, to command the books which they themselves acknowledge as sacred-God's merciful gift to mankind to teach them the way to eternal life-to be committed to the flames. Yet such atrocities have been renewed in our own days. [Mr. Scott says in a note, "and we may add, in our's also."] Infidels will surely rise up in the judgment against such Christians, and will condemn them." p. 280.

It was on the first of March, 1534, that Farel was conducted by a numerous body of the citizens to the convent of the Franciscans, and in their church for the first time pub. licly preached the doctrines of the Reformation. The see of Geneva was declared vacant by the Council in the September of that year; a public disputation took place in May, 1535; and the Reformation was established by a public edict the 27th of the following August. The Confession of Faith, drawn up by Farel, was sanctioned by the Council the next year, from which we must give the following abstract, that it may be seen what foundations the Reformers uniformly laid.

"It was comprised in twenty-one articles. In article 3, the law of God is asserted to be the only rule of life, and exclusively to have authority over the conscience: ' and the Ten Commandments

are given as a summary of it. Art. 4. Man is acknowledged to be by nature blinded in his understanding, and full of corruption and perverseness of heart: so that of himself he has no power to attain the true knowledge of God, or to give himself to good works: but, on the contrary, if left to himself he can only continue in ignorance, and be abandoned to all iniquity.' Hence, Art. 5, he can in himself expect nothing but the wrath and

curse of God, and must seek out of himself (in another) for salvation-namely, (Art. 6, 7) in Christ. Art. 8: By the Spirit of Christ we are regenerated to a new and spiritual nature: that is, the evil concupiscences of our flesh are mortified by his grace, so that they no more reign in us; and on the contrary our will is rendered conformable to that of God, to follow his way, and seek those things which are pleasing to him.' Art. 9: This regeneration is (only) so far effected, that, even till we are delivered from this mortal body, there remain always in us great imperfection and infirmity: so that we are ever poor and miserable sinners before God.... We have therefore always need of the mercy of God for the remission of our faults and offences; and must constantly seek our righteousness in Christ, and not in ourselves, and repose and assure ourselves in him, attributing nothing to our own works.' Art. 10: And to the end that all the glory and praise may (as they are due) be given to God, and that we may enjoy true repose and peace of conscience; we understand and confess that we receive all the above recited benefits from God by his mercy and grace alone, without any consideration of our deserts, or of the merit of our works-to which no other reward is due than eternal confusion. Nevertheless our (gracious) God, having of his goodness received us to the communion of his Son Jesus Christ, accepts the works which we do in faith as pleasant and agreeable to him: not that they merit this, but that he does not impute to us their imperfection, but recognises only what proceeds from his Spirit.' Art. 11, The way of admission opened for us to the enjoyment of so great treasures, and this real bounty of God, is by faith-when in sure affiance and confidence of heart we believe the promises of the Gospel, and receive Jesus Christ as he is presented to us by the Father, and described to us by the word of God.'" pp. 311-313.

We may well here pause, to adore the wisdom and grace of God which thus prepared the way for the labours of Calvin, by men perhaps more adapted than himself for that particular work; and which, so far as we can judge, he was incapable of ef fecting; just as they would have been inadequate to that consolidation and defence of the whole cause of pure religion, which he for nearly thirty years carried on, and then resigned to the able hands of his disciple and fellow-labourer, Beza. Nor can we fail to notice the concurrence of events in the

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