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REVIEWS D'AUBIGNE'S LETTER.

"But there is another foundation, and that a more ancient one, on which our union rests-it is that of Catholicism. 1 can say, my Lord, as the Christians of old, 'Credo unam sanctam et catholicam ecclesiam ;' and it is in this Church, which is one, holy, and catholic, that I am united with you. There are those in Christendom who have erroneous views concerning this Church. Such are the Greeks, the Romanists, and some persons of the Reformed Church. These teachers hold two errors in particular which I desire to point out.

"The first error consists in understanding by the one, holy, and Catholic Church, a visible Church. The Greeks say, It is the Eastern Church; the Romanists say, It is the Roman Church; and some persons of the Reformed Church say, It is our Church.

"But it is not so. The one, holy, and Catholic Church, is 'the body of Christ, as the Apostle Paul says (Eph. iv. 12), the general assembly and Church of the first-born, which are written in heaven,' (Heb. xii. 23.) It is the communion of saints, of which the Apostles' Creed speaks,-that mystical body of Christ, in which every believer finds himself united to all other believers through a common relationship with the Saviour."

"There is a second error maintained by the Greeks, the Romanists, and some persons of the Reformed Church, which I must beg permission of your Grace to point out. In doing so, I must premise that I by no means consider the Church to be solely spiritual and internal, but that it ought to become visible and external. The communion of saints ought to become a society-the mystical body of Christ ought to become a Church. It is necessary for this end that Christians should associate themselves in a relationship, that is external and operative. It is with the internal and external Church as with the soul and body. The soul is the essential part, and exists independently of the body, but to make the complete man, body and soul are necessary. The internal Church, which is the mystical body of Christ, is the spiritual principle of the external Church. The spiritual Church is first created by the Holy Spirit in the hearts of men ; then this spiritual Church creates the external Church in the world. Thus it was at the commencement of Christianity. Faith, love, life, formed the real essential bond, which united the members of the Christian community.

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The offices of elders, bishops (πpeσβύτεροι, επισκοποι,) were not an honour and superiority so much as a service (diakovia.)

"This season of piety and life was followed by a season of spiritual weakness and languor. Soon the error which I wish to point out, arose. The Church, willing to retain the Spirit that was fading, instead of attaching the office to the spiritual gift, supposed that the spiritual gift was attached to the office. Instead of saying, Let us select for elders and for bishops men in whom the Spirit of God dwells, they said, Let us make elders and bishops, and through this consecration the Spirit of God will enter into them.

"Thus, then, the visible Church had in the Apostolic days two essential laws. 1. That the ministry is to be given to those who have the spiritual grace-the Divine vocation. 2. That the unity of the Church is spiritual and invisible.

"But subsequently there sprung up a sort of ecclesiastical materialism (maintained also in our days by the Greeks, the Romanists, and some persons of the Reformed Church,) which established two laws directly contrary to the laws of apostolic Christianity. This ecclesiastical materialism teaches: 1. That the outward ordination, which invests a man with the official character of a minister, communicates to him also the spiritual qualifications which are needful for him. 2. That the unity of the body of Christ is an external and hierarchical unity."

We consider this idea of the hierarchical or sacramental system to be peculiarly happy. For the spirituality of Scriptural and truly Evangelical Religion, Rome, and all the tribes of Romanizers, have substituted what our author most aptly calls "Ecclesiastical Materialism. And he pro

ceeds to point out most truly, that the foundations of this system are to be sought and found in "the apocryphal writings of the second and third centuries "in the so-called "Apostolical Constitutions " and similar forgeries. The nature of this system corresponds with its origin: origin with its nature. They mutually illustrate one another. They both combine in the condemnation of the whole system, in the judgment of any truly intelligent and spiritual mind. We thank Dr. Merle D'Aubigne for

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this expressive and instructive term, by which he has designated that system which, as a true and faithful brother in Christ, he would help us to put down. Let us, as sound and Scriptural Protestants, unite in opposing it.

One other passage, from the conclusion of this valuable and seasonable Letter, we most gladly quote; and in so doing we commend the whole to the serious consideration of all our brethren in Christ, and especially to the whole Church of England.

"Permit me to add a few words. If the spirit is with you more than the form, then it is by the work of the Spirit-by the sword of the Spirit, which is the Word of God, that the Church must be quickened, strengthened, increased, defended. That is the way in which it can prosper and overcome all its enemies.

If the struggle were between the Anglican form and the Roman form, I should tremble for your Church, for the Roman form is very skilfully contrived. But if you fight against Rome with the Word of God, with the Spirit of God, with the preaching of the blood of the Lamb, then there is no need to fear; for it is to the Church which uses such weapons that Christ has promised that 'the gates of hell shall not prevail against it.'

"If asked, then, what I think would be most useful to the Church in England at this time, I should say, first of all, that all those who are members of the body of Christ and are of the holy nation,' should remember that they are priests and kings, and called to show forth the

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praises of him who hath called them out of darkness into his marvellous light

(1 Pet. ii. 9.) There is, indeed, a positive and special ministry in the Church, but there is also a natural, universal ministry, which every Christian is called upon to fulfil. I think that at the present time all the living members of the Church of Christ are called upon to make unusual efforts, especially in those parts of your country which stand in most need of the Gospel.

"I should say next, that I look upon it as of the highest importance for maintaining the prosperity of the Church, that effectual measures should be taken for enabling young men of decided piety and good capacity to prosecute the study of theology, and for bringing into the

charge of parishes a considerable number of ministers who are determined, like Paul. not to know anything save Jesus Christ and Him crucified.'"

We especially wish that this "natural, universal ministry, which every Christian is called upon to fulfil,' were more deeply considered. We should then have far better hope of a revival of spiritual religion, to which, in the following article, our attention is now called. The Letter of our foreign brother may well be pondered in connexion with Mr. Wilson's pamphlet. It suggests some valuable thoughts in the way of addition to and following up of all that is there said.

A REVIVAL OF SPIRITUAL RELIGION the only effectual Remedy for the Dangers which now threaten the Church of England. By DANIEL WILSON, M.A., Vicar of Islington. Hatchards.

The title of this pamphlet announces an important truth. If its publication only served to call attention to the fact, and multitudes (as will doubtless be the case) should never concern themselves to read any further than the title-page, we should rejoice that it has proceeded from such a quarter; and we feel ourselves called upon to offer our best thanks to the author for having sent it forth. But we cordially commend the whole pamphlet to the attentive perusal, and to the prayerful consideration of our readers. We hope that, by the blessing of God, it may lead many of our brethren in the Church of England to think over, and pray over the whole subject.

Two points are distinctly brought before us by this publication. First, that a revival of spiritual religion in the Church of England is greatly needed; and next, that this is the only effectual remedy for the evils and dangers which beset our Church already; and which threaten still further to assail, and oppress, and undermine it.

The first of these points ought to

REVIEWS-REVIVAL OF SPIRITUAL RELIGION.

be far more generally acknowledged than it is; and with much more of profound humiliation before God. Mr. Wilson well observes,

"The first step to a revival would obviously be a prevailing consciousness among the spiritual and enlightened members of the Church that such a revival was deeply needed. If we are satisfied with our present position and prospects, there will be no desire for a change. There is much misconception on this point. Many seem to imagine that the present position of our Church is of the most hopeful and encouraging character; that it is altogether a mistake to suppose that this is an age of decline. They contrast the present with the last and preceding century. They draw a flattering comparison between the present activity and zeal now existing in our great societies, and the torpor of a former age. They point to the number and influence of the Evangelical clergy, as compared with other periods, when few raised their voice in the wilderness; and

they tell us that the shining lights of past years owed their brilliancy not so much to their own intrinsic brightness as to the moral gloom by which they were surrounded; and that the standard of piety is as high, while its diffusion is vastly wider, now than in our fathers' times. Now, if this be the case, I ask why is it that the same effects do not follow ? How comes it, if the purity of the Church be so eminent, that heresy has been allowed to take so deep a root in her? I draw my conclusions that we are in a state of decline, from the very fact of the perversions and corruptions which have been going on, while so few warning voices have been raised against them. This is a part of the delusion palmed on the Church. Strangers have devoured his strength, and he knoweth it not; yea, grey hairs are here and there upon him, yet he knoweth not.'

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"If we were brought as a Church to feel our state of decline, the next step would be a solemn act of public humilia tion and prostration of heart before God

for sin.

We are accustomed to set apart days of fasting, by public authority, in the time of temporal calamities. Several such appointments were made during the late war, and more recently on the occurrence of the cholera and Irish famine. Why should not the present distractions of the Church be made the occasion for solemn prostration of spirit and confes. sion of sin before God? The Romish

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Church are setting apart, we are told, days of prayer for the conversion of our Church to Popery. Why should we not unite in petitions for our preservation in the truth! I can conceive nothing so offensive to the Majesty of Heaven, or so calculated to bring guilt on our Church, as these frequent apostacies to Rome which are taking place among us,-the perversion of men in some cases trained by pious parents, and nurtured in the midst of Christ's Gospel, but who have not, it is feared, tasted of Divine grace themselves; who have tampered with the foe, exposed themselves to dangerous and seductive influences, grieved the Spirit of God, and have thus become an easy prey to the tempter, God sending them a strong delusion to believe a lie.' I ask, could this have happened, had they been walking humbly with their God,--had they shunned the first approaches of temptation? What deep cause is there, then, for national humiliation! Can we afford no time from our restless activity for such a service? Can we spare no leisure from our indignant protests against Papal aggression from without, and treachery and seduction from within, for humbling ourselves as a Church before God for sin, and for seeking that return of the Spirit's grace, which can alone expel the foe?”

The pamphlet calls attention to four points.

1. The leading characteristics of a genuine revival of religion.

2. The chief impediments to such a revival which exist at the present time.

3. The means which may be most effectually used in order to promote it.

4. The important results which would follow from it to our Church, the nation, and the world at large.

There is much, under each of these heads, which we would gladly extract, did our space permit; but we hope that the whole pamphlet will be widely circulated, extensively and carefully read, and very deeply considered, and that with very earnest prayer for the mighty operation of the If that blessing be Spirit of God. vouchsafed, we think that on some points it might lead to deeper and

clearer views than the author has ventured to set forth,-especially in regard to the impediments to such a revival, which now exist among us.

We must content ourselves with having extracted the foregoing portions of Mr. Wilson's views on the means necessary for the promotion of a spiritual revival. When dwelling upon the existing impediments to such a revival, we could have wished that Mr. Wilson had taken a more enlarged view of the whole external, as well as internal, state of the Church in which he ministers; and we cannot but think that he would have found much more that presents undoubted difficulties in the way of any general or enduring revival of spiritual religion among us.

MEMOIR OF THE REV. EDWARD BICKERSTETH, late Rector of Watton, Herts. By the REV.T.R.BIRKS, M.A., Rector of Kelshall, Herts. 2 vols. 8vo. pp. 937. Seeleys.

[Second Notice.]

We e resume our notice of Mr. Bickersteth, with an increased conviction of the worth of his earnest, energetic piety, and with a deep sense of the superiority of such a man over those more brilliant theologians, who are rather attracted by literary niceties than impressed with the exigencies of the world around them. "It appears to me," says the late John Foster, "that but little is accomplished, be-` cause but little is vigorously attempted; and that but little is attempted, because difficulties are magnified. A timorously cautious spirit, so far from acting with resolution, will never think itself in possession of the preliminaries for acting at all. Perhaps perseverance has been the radical principle of every truly great characOf the force of this sentiment, the volumes before us supply a most striking illustration.

ter."

The worldly prosperity Mr. Bickersteth enjoyed at Norwich did not extinguish the earnest wish to enter the ministry, which he had felt when in London. In the year 1815 his wish was gratified. Difficulties arose in carrying on business on the principles which he and his partner had determined to follow, and he doubted

whether duty would not compel him to leave Norwich. He opened his mind to the Rev. Josiah Pratt, of London, and that devoted minister, who had for several years conducted the affairs of the Church Missionary Society, proposed to Mr. Bickersteth that he should quit his present profession, seek ordination from the Bishop of Norwich, and come up to London to assist him in the ministry, and share in the increasing work of the Society. Among the other friends consulted on this occasion, was Mr. Budd, whose ministry Mr. Bickersteth had attended in London, and who thus wrote to him :

"Are you adapted to such a situation? I think I should answer such a question You are a decidedly in the affirmative. man of a missionary spirit; you understand the importance and blessedness of a missionary work; it is dear to your soul. You enter into it with a peculiar spirit and feeling. You see the inestimable worth of souls, and mourn for the darkness of the heathen world, and rejoice in the dawn of this glorious day. So suited for it; and then as to occasionally far, I should say, you were eminently appearing in Mr. Pratt's pulpit, &c.,

Your

why should you start at this? He is eminent, experienced; so are you, in the very best sense of these words. You are not a Christian of yesterday. You are not a minister of yesterday, You have long been a minister, without imposition of hands indeed, but acting under the indisputable and powerful motion of the sacraments, or appeared in a pulpit Spirit. You have not administered the before the great congregation; but you have performed all the functions of a minister except these, and what is still more, you have the light of life beaming in full radiance on your soul. heavenly knowledge is great: your heavenly enjoyments are great: your Christian experience is diversified and matured; and you may speak the revealed things of God, out of the ripe and yet ripening fulness of your own heart. Why then should you hesitate to undertake this part of the duty also? You know me well enough to know that I am merging what the world calls delicacy in the superior claim of Christian truth. What I have written above, I deem it my duty to have written: it is my estimation of your character, and it is not the hasty decision of a moment."

REVIEWS MEMOIR OF THE REV. E. BICKERSTETH.

Mr. Bickersteth was ordained on the 10th of December, 1815, and three weeks afterwards set sail for Africa, where the Church Missionary Society had nearly twelve years before planted a mission, which now stood much in need of supervision. The difficult task thus undertaken was carefully and wisely performed. The schools were examined, differences among the brethren settled, impediments in the way of preaching the Gospel removed, and minute inquiries made with regard to every thing affecting the welfare of the mission.

On his return to England, Mr. Bickersteth entered on his duties as a Secretary to the Society. The scenes which he had witnessed in Africa were well calculated to inflame his missionary zeal, and to give point to the appeals which he was called on to make in his missionary journeys for the Society. For fourteen or fifteen years, these journeys formed a main feature of his life, and were one of his most important spheres of usefulness. He was deficient in many of the requisites for a finished orator; but he possessed an earnestness, a simplicity, and a loving spirit, which, combined with a sound judgment and ready tact, rendered him one of the most successful of missionary advocates. The following details are very characteristic:

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"He made careful preparation for his journeys: he had always with him notes, containing data as to the condition of the Society's stations abroad, as well as its funds at home. Under the head of the different stations, anecdotes were referred to, that were likely to interest his hearers. Local circumstances, connected with the towns he visited, were carefully noted. If a town had in past times enjoyed any special privileges, he would urge these as motives why its in-. habitants should walk worthy of them; if the subscriptions had declined, he would remind them of their former love,

and exhort them to return to their first works. He would provoke Christians to a godly jealousy, reminding the inhabitants of larger towns, what had been done in smaller and poorer places. In all this there was a mingled frankness and courtesy; the boldness that feared not to reprove, combined with the love that JULY-1851.

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thought no evil, and hoped all things. He disarmed opposition, and was enabled to deliver many a faithful message, that would scarcely have been borne from the

lips of a messenger less beloved.

"Sometimes the notes of his speeches contained the headings of some spiritual thought which he was anxious to impress; the following on Dependence on God may be taken as a specimen :

666 Why we should depend;-His almighty power-His boundless loveHis omnipresence- Lo! I am with you.'

"How should we depend?-Not doing nothing. O no-Not giving nothing. O no-Confiding much. What a Friend we have Praying much-Giving much -Working much.'

during his journeys; for in his note-book "He was gathering fresh materials he would mark the striking thoughts or interesting anecdotes of other speakers, and he had a peculiar faculty of turning these to immediate account. His mind was ever active, and he had always one great object in view-his Master's work; here was the secret of his accomplishing so much. On his return home, these papers were put by, and were ready for use, if again wanted. Stores of them, the accumulation of thirty years, have been found among his manuscripts; the publications of October, 1849, marked last packet tied up with the missionary with the label 'Church Missionary Society,' as it had been used on the last journey, laid by for his next tour. Little did he know how nearly his missionary work was ended. When those now silent

lips open again, it shall not be to plead for the perishing heathen, but to join in the triumphant song, The kingdoms of the world are become the kingdoms of our Lord and of his Christ!'"

In the year 1830, feeling that his frequent absence from London was a serious hindrance to the fulfilment of his duties to his own family and his congregation at Wheler Chapel, Mr. Bickersteth was anxious to relinquish a portion of the travelling. The Committee, however, deemed the proposed change to be detrimental to the interests of the Society; and the difference of views led Mr. Bickersteth to contemplate a resignation of his office. On the 13th of March he accordingly wrote a letter of resignation, but did not immediately send it.

"On Sunday, March 14th, he wrote

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