viz. in the imprecation of Moses on himself, and in that of Christ (in the psalms) upon the Jews. But its most important sense is-era ready for final use, the expunging of unworthy names from the (figurative) celestial catalogue, before it shall be unrolled publicly in the day of judgment. Such is the meaning of the scripture we first quoted; and that Christians are now, in virtue of their baptism, in "the book of life;" but many of them must be "blotted out," before that book will indicate who have made good their eter faith which unites the complete heart and soul to the Redeemer. Postscript.) It relates primarily, however, to the saints below, and but secondarily to the saints finally accepted; and when the phrase is applied to the truly pious yet insure from that heavenly register when made this world, it is in the secondary sense, but anticipately. The seventy are to "rather rejoice because their names are written in heaven;" language of encouragement, not of security, equally true of the twelve, yet one of them was "the son of perdition." Cle-citation is plainly the leading one. All ment and other "fellow-laborers" of Paul had their "names in the book of life,"—not merely in the earthly church, as were all the Philippian brethren,—but in the heavenly,—yet not indefectibly, which not even St. Paul couldnal citizenship by true repentance, and by the know before the "opening of the books." By the same anticipation, we have, on the one hand, the vile worshippers (Rev. xiii. 8.) Thus regarding the "record on high," we "whose names are not written in the [celes-obtain two highly important views of the tial] book of life of the Lamb,”—and on the CHURCH. 1. Those whose names are conother hand, the "church of the first-borntinued through eternity in the "Book of which are written in heaven," i. e. the latter Life," date obviously the commencement of are sons of God by the sacramental enrol- their exalted privilege, not from the period ment, and higher sons ("first-born" in rank) of their resurrection, but from the time of by the change of heart and character that their entrance into the church, from their bapwill open to them the church above, these tism: for the metaphor is not that a new regisbeing eminently (but not separately,) The ter is written of the denizens of the kingdom Church, abiding in the one church from the of glory, but that the former one is kept in font through the everlasting ages. All is use, the names only of the "worthy" being through the atonement and the merit of retained, but those of the unworthy effaced. Christ.-Passing beyond the whole anticipa- And this is a deep instruction of the sublime tory period, we are brought to the period of nature of baptism, and the elevated character realization, when "the dead shall stand be- of the church militant as one and the same fore God, and the books be opened,—and an- body with the church triumphant.-But, 2. other book opened which is the book of life," we are not to rely indiscreetly on this high the heavenly catalogue, as it will then ap- and hallowed position of the Church; for we pear, none being allowed to enter into the may lose our portion in it. The body, as such, holy city but they which are written in the from paradise through the perpetual ages, Lamb's book of life." 66 Such is the twofold employment of the phrase, applicable to both the earthly and the heavenly flock of the Redeemer. In both, “He calleth His own sheep by name." For both, He writes their names in His book. Both are "written," in God's foreknowledge, "from the foundation of the world." (Rev. xvii. 8.) will for ever remain in honor and in celestial favor; but countless throngs of the members will be rejected, "cast out," eternally excommunicated, "blotted" from the "book" in which they once were "written." "Whosoever hath sinned against Me, him will I blot out of my book." Here is the unimpeachable rule,-a threat now, to be sternly fulfilled hereafter, by which this Here we are brought directly to the phrase severity will be governed. He that hath so "blotted out" of this book." It occurs not "sinned against God" as to be finally impenfrequently, and twice means only depriva-itent, will forfeit his membership of Christ, tion of the benefits of the earthly church, and be deprived of it,-his "part will be taken for "vengeance," or vindication, i. e. for the ripe and late providences that will prostrate the foes of Christ and His Church, and for the final victory, "white robes are given away out of the holy city." He who hath failed to "overcome" will know the irrevocable condemnation of unrepentance,-yes, the unremitting penalty of the want of living faith. For, as those who will not be blot-them," and they are desired to wait trustted from the book of life" will be "confessed, before the Father and His angels," so none will be thus "confessed" by Christ, but those who have "confessed Him before men,"none others, for "whosoever shall deny Him before men, them will He also deny fore His Father who is in heaven, and before the angels of God." fully in hadès "a little season; for the whole course of the world is brief to those who are beyond the world." But a more important meaning of this "raiment" is a firm interest in the merits of the Saviour,-a docbe-trine and a hope acknowledged primitively by clothing the baptised catechumen in a white garment, warning him to be found pure at the judgment,-pure in the true "white raiment," which the soul, even though cleansed at the font, must " buy" of the Redeemer "that the shame of its nakedness (unexpiated sin) do not appear." All who are finally in the book of life" will "have The consummated character of him whose name will not be struck from the book of the living is he that overcometh,"-a word, vixwv, importing that men can and must "work out their own salvation." The "armor" indeed is of God,—the shield of faith, the sword of the Spirit, the helmet of salvation, the breast-washed their robes, and made them white plate of righteousness, the girdle of truth;' in the blood of the Lamb," the "fine linen, but we must put on the armor, and use it. clean and white," being "the righteousness And victory is the one test of a faithful and of the saints," and the saints "making menaccepted conflict; defeat is excuseless; only tion of God's righteousness, (justification of he that overcometh" will be retained on them through Christ,) even of His only." the roll of God's army. With renewing And in that heavenly robe, visible as well as abundantly shed," and "Christ strengthening inward,-in that robe, exuberant of light and us to do all things," it is mere treachery, to glory, the risen saint will "shine" for ever in Him and to ourselves, if we are not "more the courts of God above,-like the elders in than conquerors through Him who thus loved white raiment sitting round the Throne,' us."—And beautifully imaged is the working made in the highest sense "priests unto God," of the Holy Ghost and the co-operation of and this their supernal priestly vestment. man,-"him that overcometh will I (Jesus) All whose names are then in the "BOOK OF make a pillar in the temple of my God. LIFE," counted finally with the elect, will and I will write upon him the Name of my have their place about the Presence, indued God,"—as a conqueror erected a triumphal for ever with celestial brightness and beaticolumn after victory, inscribing on it his name tude. and that of his protecting deity. Yet the saint thus honored by Him who fought and conquered for him, is called, most expressly and most expressively, "he that overcometh." For the consummation of his reward, the victor-saint indelibly in the "book of life," will be "clothed in white raiment,”—an emblem of triumph, being associated with the "palm," as in the innumerable "multitude before the Throne and the Lamb,"-tokens and rewards of their surmounting "great tribulation." The "white robes" are an emblem also of secure expectancy in the intermediate state: when the souls of the martyrs (Rev. vi.) cry PHILADELPHIA, May 2, 1850. · 0. POSTCRIPT. The difficulty, not to call it by a harsher name, into which the calvinistic hypothesis of "the book of life" must involve its adherents, may be estimated by the remarks on Rev. iii. 5, in Poole's Annotations. "The Book of Life, applied to God, signifieth his eternal predestination, or purpose to bring some to heaven; out of which book, though none can be blotted out, whose name is once wrote in, yet those whose names are in this book may be under some fears and the Spirit saith unto the churches?" or-is it "shutting the ears, that they cannot hear?" Congruously with this system, the Annotations are forced to regard Moses, in Exod. xxxii., as ignoring the book of life,' and "wishing his annihilation."-Doddridge, to save his calvinism, while he agrees that "this (Rev. iii. 5) plainly implies, that some names apprehensions of it." Is this "hearing what declaration,-that! made an entry in the book of life!] till by apostacy from it they throw themselves out of that society [not, out of the Church] to which they before belonged." Yet he speaks of such a "professor" as "being enrolled among my faithful people," and "ever continuing in their number," and also, of “ continuing in the number of those who should finally be found registered as free of the heavenly city." Doddridge often betrays the "yea and nay" infirmity, too seldom the "yea and Amen" clearness: and one cause of it is the conflict between his amiability and his calvinism. shall be blotted out from the book of life," is compelled to give that "book" a lower meaning, "the catalogue of those who were to be considered as [not, of those who were] heirs of the kingdom of heaven," and that, not through their baptism, the sacramental covenant, but in consequence of their Christian profession, [the term for an unsacramental Other curiosities might be added, but the Postcript is growing unwieldy. O. TO CADWALLADER COLDEN HOFFMAN, MISSIONARY TO AFRICA. FROM Africa,-yet not where Nile allures The curious eye with monumental banks; Nor where proud France 'mid bayonets' serried ranks The bondman's chain,-where, with Satanic pranks, From juggling wizards fetters for his soul, Thou burn'st to combat, and Christ's mild control J. J. R., DURING the persecution of the established Church in the time of Oliver Cromwell, Dr. John Hackett, Bishop of Litchfield, rendered himself remarkable by his courage and resolution. When a sergeant with a trooper was sent to stop the performance of the daily service, and putting a pistol to the head of Bishop Hackett, threatened to shoot him instantly if he did not desist; this noble prelate calmly but resolutely replied, "Soldier, I am doing my duty, do you yours:" a sentence which may justly be reckoned among the remarkable instances of the sublime, and which so impressed the minds of the soldiers, that they left him to the free exercise of the duty which he thus evinced himself so worthy to perform. EDITOR'S TABLE. BISHOP WILBERFORCE, in his History of the correct. In the course of Divine Providence, American Church, speaking of the New-Eng-the Church has often experienced the purifying land Clergy, at the period when measures were effects of trials and difficulties, and the unfortu about being adopted for an ecclesiastical organi-nate tendency of human nature to moral indifzation, as distinguished from those in the other ference or deterioration under ease, comfort, States, says, " Amongst the Eastern clergy was and enjoyment. In New-England, the Church the most earnest piety, wedded to the strongest had to struggle against opposition more severely and most clearly ascertained Church principles." and uniformly than in the other parts of the There can be little doubt that his lordship is country. The religionists with which it was prominent, the claims of the Church, and the duties owing to the Church, as by law established. The principles and views of the Connecticut clergy generally, were of the more spiritual and ecclesiastical, and the less secular, of those above noticed. Accordingly, when the independence of these States was secured, their first thought was to have a Bishop of the Catholic Church, in order that they might be a Church in the full surrounded were constantly affording, in their principles, character, and conduct, practical evidence of the evils of anti-episcopacy, calvinism, and the rejection of sound liturgical worship; and consequently of the great blessing of the religious system established by the Catholic reformation of the sixteenth century. Strong and clearly ascertained Church principles were therefore dearly cherished; while the necessity of constantly defending them, preserved an habit-scriptural sense of the term-from the Catholic ual attention to the authority on which they are based, and to the proper means and mode of commending them to just appreciation, and securing their efficient influence. A deep and conscientious conviction, too, that they are of God, added to the formidable nature and force of the opposition with which they had to contend, increased the earnest piety which themselves are wont to foster, by the strong faith with which their advocates were led to look to the divine arm for support and defence. This faith dictated the nature and character of the measures adopted in Connecticut for securing the independent existence of the Catholic Church in independent America, and warmed and animated the zeal and devotion with which they were prosecuted. Church in England, if it might be so; but at all events, from some branch of the Catholic Church with which they could hold communion. Believing this to be an imperative demand of Christian duty, while it was also a clear dictate of that faith which doubted not God's care for His Church, they promptly acted accordingly. In that faith, and deliberating and doing solemnly and prayerfully, they made choice of SAMUEL SEABURY, and commended him for consecration to the Bishops of the Catholic Church in England. These they regarded, in this transaction, simply in that light. As clergy of the Catholic Church, they looked up to them as the fathers in God to whom they felt it their bounden duty to have recourse, in the first place, for a boon which Bishops of the Church of Christ alone could give; and which all such Bishops, faithful to their Master, should be willing and glad to give. Willing, it is believed the English Bishops were, and glad they would be; but there were lets and hindrances thrown in their way by the influence and restraint of "worldly authority," to which their Church was in subjection. With this the clergy of independent Connecticut thought they had nothing to do but leave its consideration to those trammelled by it; and, as spiritual men, appeal for the Christian gift they needed to their spiritual fathers in their mother Church. The "worldly authority" The circumstances connected with the English revolution of 1688, it is well known, led to two different schools among the clergy and laity of the English Church on the subject of the relative position of Church and State in the connection which existed between them-are going very far towards the entire supremacy of the latter in all matters save the direct exercise of the purely spiritual functions of the ministry, even to the extent of depriving of power to execute those functions; the other, regarding the Church, as, of right, independent of the State, in all but investment with temporal privileges and prerogatives: the first, inclining rather-proved for the time too strong in the difficulties often indeed decidedly accustomed-to think of the Church as indebted to the State for patronage and support; the latter, holding the State bound to support and favor the Church, because of the essential benefits received from it. The effect of these different views was, the tendency of some minds to think of the Church, first and chiefly in its divine organization and commis- Besides the intrinsic propriety of the course sion, its Heaven-endowed character, functions thus pursued, and its conformity to the dictates and prerogatives, and its purely spiritual opera- of firin Christian faith, and a pious regard for tions; and in its catholicity, as are every where, the true character and claims of the Christian and at all times, where and when its One Lord Church, the Connecticut brethren were, not imis worshipped in the maintenance of the Apos-probably, induced to adopt it the more promptly tles' doctrine and fellowship: and the tendency it presented: but it touched not the Bishops of Scotland; and they, in whose concerns the kings of the earth had no right to stand up, nor its rulers take counsel together, gladly and willingly availed themselves of the high functions entrusted to them by their Lord, and consecrated Dr. Seabury to the episcopate. of other minds, to realise rather, as especially * See Preface to American Book of Common Prayer. |