Page images
PDF
EPUB

THE REAL PRESENCE.

ments of the body and blood of Christ which we receive, are a divine matter, and on this account, we are by them made partakers of a divine nature, but still the substance or nature of the bread and wine does not cease to exist; although through energy of the Holy Spirit, they pass over into a divine substance, yet their own proper nature remains."* If infallibility be the prerogative of the popes of Rome, why has the above doctrine been contradicted by the Council of Trent?

Still there cannot be the slightest doubt, that in the writings of many of the fathers of the fourth century, expressions may be found, which when taken singly would lead to the supposition that they entertained the dogma of transubstantiation. But when we carefully examine their views, and compare one statement with another, we cannot avoid the conviction that the substance of their faith on this point amounted to no more than this, "that the change made in the bread and wine consisted in the accession or addition of preternatural or supernatural influences communicated to these elements, without changing the physical nature of the elements themselves." Cyril, of Jerusalem, the most strenuous of them all, says expressly in his catechism, (21, § 3), that "the body of Christ is presented by the symbol of the bread, and the blood of Christ by the symbol of the wine." And he adds, respecting the declaration of Jesus to the Jews; "that they must eat his flesh, and drink his blood, that they did not understand him in a spiritual manner and so they took offence and went away, because they thought he exhorted them to the literal eating of flesh." And it may here be further observed, that there were peculiarly eminent individuals during the fourth century, who continued to regard the Lord's-supper as only a memorial of the Saviour's death. Such were Eusebius, Gregory Nazianzen, and Augustine. But they all seem to have admitted that there was some mysterious virtue in the elements.+

Having thus endeavored to ascertain the opinions of the fathers down to the

* Gelas. in Bib. Max. Pat. 8. p. 703. + Euseb. Dem. Evangel. i. p. 38, 39; iv. p. 223. Greg. Naz. Orat. xvii. p. 273. Aug. Ep. 98. § 9. Con. Faust. xx. c. 18. 21.

343

fifth century, we may briefly inquire how far their views coincided with those of the three great parties which now divide Christendom. If we compress the various statements we have selected, we presume it will be found that the following proposition involves the sentiments entertained by the authors mentioned, "That by a mysterious and invisible union of the LOGOS with the elements of the Eucharist, or by his supernatural presence and influence upon them, they were to be considered in the light of a body and blood for the time being; so that those who partake of them become physically united to Christ as well as spiritually one with him." "The elements themselves did not change their proper (nature, but superadded powers and virtues were connected with them. Nor did the proper body and blood of Christ become present in, with and under the bread and the wine of the supper, but the LOGOS himself pervading and uniting with these elements used them as his body and blood for the time being. Now this is not transubstantiation, that is, it is not the transformation of the Eucharistic elements into the proper human body and blood of Jesus, so as to change their nature entirely as elements of bread and wine.

Nor was it consubstantiation, which assumes the actual human body and blood of Christ as present in, with and under the elements, for it is the LOGOS who forms a union with them, and not Christ's human body. Nor are the views of the fathers in accordance with those who hold only to the symbolic significancy of the elements. All parties have appealed to the fathers. All can find passages in them which may easily be made to favor their views if no comparison with other passages be made; and all appeal in vain, when they expect to find either union or consistency among them. The quod unum, quod ubique, quod semper, is quite out of all reasonable question in regard to this matter.

It is evident, from the preceding remarks, that the views of the fathers on this subject underwent but slight changes during the third, fourth, and fifth centuries. "The first exhibition of the doctrine of transubstantiation, which can now be fairly traced, was made by a monk of Picardy, in France, about A. D. 881. His name was Paschasius, surnamed

or

Ratbertus. He wrote a treatise on the body and blood of Christ, which is still held in high esteem by the Romanists. In this he maintains, that, after consecration, the Eucharistic elements no longer remain bread and wine, but are absolutely and substantially the body and blood of Christ; but, instead of meeting, as one would expect, from the views of the Romish church in respect to this matter, soon after this period, with universal, or even general approbation, Paschasius was speedily opposed by formidable antagonists, Rabanus Maurus, Johannes Scotus, Erigena, and Bertramus, or Ratramus, who all flourished about the middle of the ninth century, and were highly distinguished for their literature and talents, wrote against the views of Paschasius, and in favor of the symbolic exegesis of the passages respecting the Eucharist; yet the general inclination of the age to superstitious views, and to mysterious forms and rites, predominated at last over the reasonings of these learned men." It was not, however, until the twelfth century, that the word transubstantiation was introduced. It was first employed by the famous Hildebert, of Tours, (1134) and the corresponding verb, transubstantiate, was first used by Stephen, bishop of Autun, about the same period, who was somewhat distinguished for his attainments.

Still the doctrine of transubstantiation was not received and sanctioned by the pope of Rome, until Innocent III., and the fourth council of Lateran, composed of 418 bishops, and held A. D. 1215, declared it to be essential to the belief of a catholic christian. This was the pope whose administration gave birth to various orders of monks, who first claimed a right to appoint or depose all the kings or emperors of Europe, and even of Asia, who, in his contest with

John, king of England, about the election of an archbishop of Canterbury, not only carried the day, but gave away the dominions of John to the king of France, and finally compelled John, in the sight of all England, to kneel in the dust at the foot of the Romish legate, resign his crown, and, after five days, receive it again from the legate, merely as a gift of the pope's grace, whose vassal he professed himself to be: and, to crown all, this was the pope that first introduced auricular confession, a thing which put the whole mass of the community entirely under the control and at the mercy of the priests.

But, even after the council of Lateran, transubstantiation was not universally received. The question continued to be agitated until finally the famous council of Trent, about the middle of the sixteenth century, decreed, that, if any one should deny the conversion of the whole substance of the bread and wine into the body and blood of Christ, leaving nothing more than the mere appearance of those elements, he should be accursed.*

We have thus endeavored to furnish a brief account of the opinions held by the fathers on this subject, and have described the gradual introduction of the Romish dogma. The most important part of the discussion remains to be presented, namely, what is the real truth of the matter as stated in the word of God.

*Principio docet sancta synodus, et aperti ac simpliciter profitetur in almo sanctae Eucharistiae Sacramento, post panis et vini consecrationem, Dominum nostrum Jesum Christum, verum Deum atque hominem, veri, realiter, ac substantialiter sub specie illarum rerum sensibilium contineri, &c.-Decreta et Canones Concilii Tridentini. 1 Ecl. Rome, 1564, Sessio 13, sub Julio III. Pont. max celebrata Die xi. Oct. M. D. 61, caput 1.

REVIEW.

ANTICH RIST UNMASKED: or popery and christianity contrasted, in their leading principles, their spirit, and practice. By J. G. PIKE. Baynes, London; Wilkins, Derby. 32mo., pp. 468.

THIS is the most complete summary of popery, and exposure of its errors and abominations, with which, in a small work, we are

acquainted. Its worthy author has gathered facts and arguments from all quarters, and presented them in contrast with the pure, the holy, the benevolent and peaceful religion of the New Testament, with excellent effect. He writes like a man in good earnest, and speaks out as one fully convinced of the wickedness of popery, and fearless of the bitter hate his book may provoke from the abet

REVIEW.

tors of antichrist. He calls things by their right names, and displays none of that spurious liberality which hesitates to ascribe to an infernal system its true character. His work is divided into fourteen chapters: the first is introductory; the second shews, that, while christianity was predicted as a universal blessing, popery was foretold as a blight and a curse, and it has verified the prophecy; the third exposes the zeal of the Romanists in suppressing or concealing the scriptures; the fourth, the popish perversion of the word of God; the fifth relates to the absurd doctrine of apostolical succession; the sixth sets forth the idolatry of Rome; the seventh, its opposition to the simple doctrines of Christ; the eighth relates to purgatory; the ninth, to indulgences and extreme unction; the tenth, to the mass; the eleventh exposes the cruel and demoralizing effects of its austerities, convents, &c.; the twelfth, its wickedness in its popes, missions, &c.; the thirteenth contrasts the benevolence of christianity with the wicked and murderous practices of Rome; the fourteenth is a general summary of the points of contrast between pure christianity and popery.

As the work may be had for two shillings, and we wish all our readers, and especially the young and active, to peruse it, we feel that we need do no more than earnestly recommend it to their attention. It is full of painful interest; it is replete with resistless argument. There will be no danger of any one sinking into the errors of popery, after a candid perusal of this volume.

THE PULPIT CYCLOPÆDIA, and christian minister's companion. By the author of "Sketches and Skeletons of Sermons," &c. Vol. IV. Houlston and Stoneman. 8vo., pp. 348.

THIS Volume concludes the series, and is equal in value to any of its predecessors. To say we have perused every one of the sixty-seven sketches of sermons it contains, would be an overstatement: we have perused several, and would remark, that, while a happy diversity of topics has been selected, they are very frequently arranged in a pleasing, and sometimes in a striking manner. The essays, selected chiefly from American writers, refer to revivals, pastoral duties, &c.; and, though all may not approve of every sentiment or plan contained in them, none will peruse them without benefit. In laying down this well-printed volume, we would again express our gratification that its esteemed author has given in the four volumes, in addition to a most extensive array of various subjects, as specimens of pulpit pre

345

parations, so very valuable a series of essays, selected from the most approved evangelical divines, on the ministry, its exercises and obligations. Should any regard the sketches as of inferior value, they will find in the essays much that will repay studious and repeated perusal.

THE INFANTICIDE'S CRY TO BRITAIN. The present state of infanticide in India, chiefly extracted from the parliamentary papers ordered to be printed by the Honorable House of Commons, June, 1824, July, 1828, and August, 1843. By the REV. JAMES PEGGS, late missionary in Orissa, author of "India's Cries," &c. Fourth edition, revised and enlarged. Ward & Co., London.

WE are not aware that there is any thing very attractive in the word "cry," or in its plural, "cries." They denote the exclamation of distress, or the expression of wrong. But when these or any similar terms are used as the standing catch titles to every work which issues from the same pen, they are liable to objection, as they defeat the purpose for which they are used. We hope our brother will take this hint, and though we do not ask him to lay aside his pen, we would suggest the propriety of his "cries" being changed for some other term in any future work he may produce. This pamphlet of one hundred and twelve pages, gives an extended sketch of infanticide in various ages and countries; in China and India; the efforts that have been made at different times for its suppression; and contains a variety of suggestions for the purpose of rendering the humane purposes of the British government more effective. It is painful to learn that the practice still prevails. How true is the language of the psalmist, "The dark places of the earth are full of the habitations of cruelty." Our beloved brother Peggs, who deserves every acknowledgement for his zeal in the interests of humanity and religion, has been assisted, we are happy to say, by two benevolent gentlemen in getting out this enlarged edition of his pamphlet on infanticide, which we cheerfully commend to the attention of our readers.

THE FONT AND THE TUB; or the baptism of the royal prince, Alfred Ernest Albert. Dyer, London; Winks, Brooks, Leicester.

THIS is a four-paged tract. It very facetiously exposes the grave errors of infant baptism, and deserves a place in company with its celebrated forerunner. It is from the same pen.

CORRESPONDENCE.

BRADFORD CHAPEL.

DEAR BROTHER,-We should feel obliged by your allowing us, through the next month's Repository, if it is not too late, to give the following intelligence and request.

The General Baptist church, Bradford, having discovered a serious failure in the roof of their chapel, and its very dangerous condition, have been obliged to uncover it, to pull down and rebuild a portion of the wall, and to incur expense to the amount of nearly £100. Previous to this they were exerting themselves to reduce their debt of £1015, for the payment of a portion of which they had received notice. Being un

able of themselves to meet the expense of these necessary repairs, they will be much gratified by the reception of assistance from any of their sister churches that are more favourably circumstanced, or from any christian friends sympathizing with them in their distress; especially from those who have not yet contributed to the removal of their burdensome debt. Please to remit by a post office order, directed to R. INGHAM.

REMARKS ON PUBLIC COLLECTIONS.

DEAR SIR,-Deeming the remarks of brother H.in favor of public collections inconclusive, I would direct his attention, if the subject has been taken up by no other, to one circumstance which he appears to have overlooked.

In public collections, at least, when the box is taken from pew to pew, and presented before each individual, a request is made to each person, irrespective of moral and spiritual character, for pecuniary support, which he grants or refuses according to his own option. This for purely spiritual purposes, is not encouraged, according to the writer's

perceptions, either in Luke x, or 1 Cor. xvi. It is stated by brother H.," Christ has ordain. ed that those who preach the gospel should live of the gospel, therefore it is the duty of their friends to make the necessary provision," &c. Surely this does not prove that it is scriptural to solicit the ungodly to sustain the christian ministry, or to assist in defraying the necessary expences connected with the cause of Christ. The deductions of our esteemed brother do not appear here to come to the point.

The expression Luke x. 7," And in the same house remain, eating and drinking such things as they give," does not apparently recognize a solicitation, but anticipates an offer, and enjoins its acceptance for the reason stated.

It is also observed that 1 Cor. xvi. 2" can only be brought to bear against public collections by assuming that the money for this truly charitable object was raised by each individual privately." Whether this money, laid by every week, was preserved by each christian to be ready for delivery when the apostle came, or was deposited by each in one common treasury, does not appear, to the writer, to have the least connection with the scripturalness of public collections as they now take place. It is a direction given to the christians at Corinth for the regulation of their individual donations to a benevolent object.

If brother H. would refer to some other passages in vindication of public collections, or would shew more clearly how these afford a precedent for soliciting the money of the unconverted in support of the Redeemer's cause, he would oblige,

Yours in Christ, I. B

P. S. It is granted that the above remarks do not contain or imply an objection equally strong against every public collection.

OBITUARY.

Death of Reb. J. Wilders.

MY DEAR FRIEND.-It is with very solemn feelings I inform you of the sudden death of my valued friend, J. Wilders, of Smalley; a few particulars of which I have gathered from one of his deacons, and some other members. On Lord's day, Aug. 18th, he preached in the morning, from "Let him that thinketh he standeth take heed lest he fall;" and in the evening from," Then shall

ye return and discern between the righteous and the wicked," &c. There was much unction in these discourses, which rendered them very interesting. On Thursday the 20th, a young gentleman, whom he was teaching the classics, came to him in his study, and taking out his watch, he said, "It is twenty minutes past two o'clock." In about a quarter of an hour after, he began to cough, and ruptured a blood vessel. He was asked whether he wished to be taken up stairs, when he replied, "If you please." These

OBITUARY.

were his last words, as he died in about a quarter of an hour, at the early age of thirtysix. "How many fall as sudden, not as safe!" His remains were removed to Kegworth. This stroke is very deeply felt, and all classes in the neighbourhood sympathize in the loss of so valuable a man. The deacon informed me that some weeks since, he was talking with him about death, and he said he had three reasons for wishing to live a little longer; which were he could wish to pursue his studies, to do a little more good, and to spare his friends the pain of his removal. Our brother has labored in this church about five years. The debt of the Smalley chapel is removed; there are now eight or ten candidates who, I hear, are to be baptized next Lord's day, by Mr. Fogg, who preceded him in this church. Our brother did not "run in vain, nor labor in vain ;" and though weak in body, his good sense, varied learning, transparent sincerity, and simple devotedness to God, rendered him a workman not to be ashamed. His memory will be cherished as" ointment poured forth." Yours in Christ,

Ilkeston, Sep. 5th, 1844. J. PEGGS.

MR. THOMAS ABBOT was born at Tydd St. Mary, Lincolnshire, July 25th, 1795, at which place his ancestors had long inherited a paternal estate. His parents, who were members of the church as by law established, brought him up in an exemplary manner according to their views; but his lot in after life being cast among Baptists, he sat under the ministry of the late revered Mr. Rogers, of Fleet, until the time of Mr. R's decease; and having imbibed the sentiments maintained and held forth under his ministry, was afterwards baptized on a profession of faith, by Mr. Burditt, the pastor of the Baptist church at Long Sutton, for whom he ever cherished the most kind and affectionate regard.

The very distressing nature of his last illness, which continued only five days, viz., from May 2nd to the 7th, prevented his friends conversing much with him, but from what could be gathered, it was evident his mind was contemplating the heavenly state on which he was so soon to enter. That God whom he had so long served in the time of health did not desert him in the hour of sickness and painful affliction. His mourn. ing relatives, though they feel their loss to be utterly irreparable, do not sorrow as those without hope concerning him.

Few persons have passed through life with a more unexceptionable character; few more generally esteemed in their circle. The respect manifested towards him in life and in death affords another testimony to the truth of that word of God, "Them that honor me I will honor." The funeral

347

sermon preached by Mr. Burditt with a view to the benefit of a large and sympathizing audience, was founded on 2 Sam. xiv. 14, "For we must needs die, and are as water spilt upon the ground, which cannot be gathered up again; neither doth God respect any person; yet doth he devise means, that his banished be not expelled from him."

MRS. MARY KNIGHT died at Thurlaston, Leicestershire, on the 22nd day of June, 1844, in the 59th year of her age. Her ancestors were firm General Baptists, and she was trained up in their principles from a child; and as she grew up to maturity, after examination, she found no reason to depart from them. While young she possessed convictions of the importance and value of religion, but did not partake of its blessings, taste its sweetness, or feel its power, till she had nearly arrived at age; but when she by believing in Jesus could rejoice in him as her Saviour, she felt that love to him which constrained her to keep his commandments; and knowing baptism was one, she proposed herself as a candidate for that ordinance to the General Baptist church at Hinckley, and became a member of that church in the year 1806.

In 1810 she was united in marriage to Mr. John Knight, of Thurlaston, who is a member and deacon of that church, and she, with many more residing in that place, separated in 1813 from the church at Hinckley, and formed themselves into a church, of which she continued an honorable member till the Lord of all translated her to the general assembly above. The leading traits in her character were simplicity, meekness, and love. While some of her fellow travellers were surveying the stars which have adorned the christian hemisphere, she kept her eyes on the Sun, as the chiefest among ten thousand and the altogether lovely; on him her eyes, her hope, and her faith, were fixed; and while looking at him she admired him as an example, and learned to imitate him in meekness and lowliness of heart, which are in the sight of God of great price. Her attachment to her christian friends was displayed by a cheerful countenance and an affectionate salutation when she met them in the house of God; nor was she willing to be absent from that house and its ordinances while she could travel, being upheld by her children, or drawn in a carriage obtained for that purpose. Her last affliction commenced with a stroke, which paralized nearly all her powers, and for nearly four years she required the assistance of her husband and children, who were all very attentive unto her to the last, and followed her to the grave mourning. But during this long affliction her mind was calm, her prospect bright, her hope lively, and her faith firm. At length

« PreviousContinue »