They gave themselves no trouble to listen to "these | work simply and solely for God, to labour for the babblers," but dismissed the subject from their minds with sovereign contempt. good of souls, to expend time, and talents, and money, with a view to this cbject, they have no In Gallio, therefore, we have a specimen of a sympathy with all this. No, this Gallio spirit numerous class which existed in his day. But, al- would leave things as they are: expediency is its though times are much altered since, and Chris- idol. Religion it regards to be all very well as a tianity occupies a very different place in the esti- state engine, as a great political auxiliary, but of mation of the world at large, and none can now no use further: the spirituality of it they despise. regard it as a contemptible superstition, yet a spirit Therefore they would, in so far as they are consimilar to that of Gallio exists amongst a large class. cerned, let things remain just as they are. They Nor is that spirit the less pernicious that it is often would leave the hundred wheels that are now in disguised under the name and profession of motion to ply themselves. So far as they are conChristianity. The Gallio spirit still survives: cerned, they would put a stop to the efforts that there still exists an indifference, a selfish apathy are now made for the evangelizing of the world. (part of that fallen nature we inherit from Adam) They would leave the millions of heathens who which we may fitly designate a Gallio spirit. slumber in pagan ignorance, and darkness, and We allude now to those who, calling and profess- idolatry, to sleep on. They cannot see any thing ing themselves Christians, are yet ruled and swayed so very dreadful in leaving them in the same conby the principles and maxims of the world, and dition as their fathers. "Things were quite as never rise up to those higher and holier motives well," they say, "when we heard nothing of all and aims which Christianity inspires. Self they this work about converting the heathen." Nor make the spring and the end of all their actions. are we to be surprised at this conduct. Not feelUnder the name of Christians, and under a decent ing the value of their own souls, they cannot be observance of the externals of religion, they foster expected to care much for the souls of others. a hard, worldly spirit. They are actuated and They alike disregard the efforts made for the conswayed solely by selfish aims and views. Ac- version of souls at home. The efforts made to cording to the spirit of that world, they weigh and turn men from darkness to light, from the power judge every thing according as it affects their own of Satan unto God, to lead men to repentance and immediate interests; and, therefore, they regard faith, to turn them from vice, and depravity, and the smallest earthly good-anything, in short, that profaneness, and sabbath-breaking, to holiness, is fitted to promote these interestss-as far beyond virtue, and sobriety; the labours of ministers to whatever has not the same direct tendency. As a circulate God's word, to preach the gospel, to exnatural consequence, therefore, such persons have, tend the kingdom of Christ upon earth-for things or can have, no sympathy with the aims and like these they have no heart: they cannot enter motives and objects of the true Christian. The into them: they have no sympathy with God's single eye, the devoted heart, the love of souls, servants in these matters. Locked up in selfself-denying labours, and dangers, and sufferings complacency, they try to keep every thing away in the cause of Christ, will appear to such persons from their own immediate circle which might dis much in the same light as did the labours and turb their self-complacency. The hopes, the fears, sufferings of the apostle to Gallio, and men of his the joys and sorrows of God's ministers, their stamp. They, like the proud and haughty Romans yearning desire for souls, these are emotions quite in their day, look down from the lofty eminence of out of the reach of their comprehension. They their imagined superiority on those they call may, indeed, fulfil the duties imposed on them as saints," as weak and wild visionaries. Speak members of society. But their religion is a cold, to such of the services done, or the sufferings heartless, formal service there is no life in it. undergone solely with a view to God's glory and They are wrapped up wholly in themselves and the good of souls, they deem it all fanaticism. their own affairs. They are strangers to the duty They may outwardly assent to them as commend- of "drawing out their souls." The object at which able; but their secret persuasion is, that they are angels rejoice-the conversion of sinners to Godall the offspring of fanaticism. A zeal for divine is dull and uninteresting to them. For all the joy truth, a yearning desire for the salvation of souls, the event imparts to them they would leave things missionary enterprise, all this is enthusiasm in the just as they are, leave the barren land to remain in eyes of these "pompous sons of reason." They its sterility, they would leave souls in their native can feel no sympathy with such emotions. They blindness, darkness, and ignorance. We mean wonder at, and cannot, at least on ordinary prin- not that they would offer opposition to what is ciples, account for the extravagance and folly (as actually doing towards this object, except the opthey deem it) of those who give up ease, and com- position of coldness and slight, and sneering infort, and kindred, and home, and country, for difference; but, as to active, earnest interest, as to objects which to them appear visionary. The expending time and talents and zeal, as to joinlabours of a Brainerd, or a Swartz, or a Martyn, ing heartily in the good work, they never dream of or a Williams (though they may, perhaps, join in it. The questions which agitate the minds of commendation of them) appear to them those of Christians, whether as connected with the interests self-interested enthusiasts. They feel nothing in of truth, or with the check of false doctrine, are common with them. They secretly smile at the idle and indifferent matters to them. And, as in enthusiasm which is enkindled in others, or per- Gallio's day there were those who laughed at haps openly ridicule it. "What is his object?" is what he called "certain questions of words and usually their first inquiry: if it is replied, "The names of their law," or as in the time of Luther glory of God," they shake their heads, or listen there were hundreds who regarded the whole with a smile of incredulity. They cannot under-matter in debate as the squabble of monks, or as stand such an end as this, or give credit for it. To in times nearer our own the great revivers of 66 THE CHURCH OF ENGLAND MAGAZINE. religion were looked upon as extravagant enthu- | college at Jerusalem, 7231.; school of indussiasts, laughed at, and insulted, so, alas! are try at Jerusalem, 1271.; Jewish children and there many now who, with the hard spirit, hack- schools, 2,0051.; Warsaw institution, 4377. Not neyed in the ways of the world, regard with utter included in the above total are 7481. of receipts, indifference, or perhaps turn into ridicule, the and 9117. of payments on account of the New labours and toils of those who are justly esteemed Temporal Relief Fund. Three pupils in the Operative Jewish Converts' Institution," in the most active, zealous, and devoted labourers in the vineyard of the Lord, and who regard a love | Palestine-place, who had been prepared for the of souls and a zeal for God much in the same missionary work in the Hebrew college, have, light in which Gallio did St. Paul and his party within these few weeks, been sent forth by the London society to proclaim the "glad tidings of when he unceremoniously dismissed the matter as salvation, through a crucified Messiah," to their a mere question about "words and names." benighted brethren of the house of Israel. That they remember with gratitude the temporal, and especially the spiritual benefits which they have enjoyed, is proved by the following extract of a letter addressed to the committee by one of them: "A period of six years has elapsed since I was first led, in the Lord's good providence, to experience your Christian and parental kindness; and, while I acknowledge your great goodness, I canI have been appointed, by not but pray for the prosperity of your most charitable asylum. MISSIONARY RECORDS. No. XIV. THEY (the committee) "venture to ask, whether the missionary cause be not at this time the grand means of enlarging the Redeemer's kingdom? whether it be not pre-eminent among the objects of piety and charity? whether it do not claim from some, whom God has distinguished by a larger measure of his gifts and graces, the consecration of themselves to the noble office of missionary? whether it do not claim from many, who are rich in this world,' more liberal and selfdenying offerings than they have hitherto made? whether it do not claim from all who love the Lord Jesus, and know the voice of his salvation, earnest and constant prayer to the God of missions, to enlarge the charity of the church at home, to send forth labourers into his vineyard, and to pour upon all missionary operations copious streams of his life-giving Spirit?" (Report of the Church Missionary Society, 1846). The CHRISTIAN KNOWLEDGE SOCIETY. amount of receipts from all sources, during the past year, has been 97,5897.; and the issue of books as follows: Bibles Common prayer-books Total 115,941 89,669 285,044 4,451,620 4,942,274 SOCIETY FOR THE PROMOTION OF CHRISTIANITY AMONG THE JEWS.-The receipts for the past year, 1845-46, were the following:Annual subscriptions Donations and life-subscriptions Legacies Associations and collections Jerusalem Mission and Scripture Hebrew church at Jerusalem £1,041 1,251 232 21,880 387 128 394 Fund Hospital at do. School of Industry and Hebrew col lege do. 20 91 Jewish converts' relief do. Widows of missionaries and disabled missionaries Miscellaneous 175 £26,369 The expenditure was 27,6687., which included Foreign missions and schools, 7,4221.; Jerusalem mission, 4,8571.; Jerusalem hospital, 1,8867.; the London Society for promoting Christianity PASTORAL AID SOCIETY.-The receipts for the CHURCH MISSIONARY SOCIETY.-The income for the last year, which was 102,4587., is 2,7917. less than in the preceding year. This deficiency is principally occasioned by a diminution in legacies to the amount of more than 2,000. The | ties, towns, and guilds, had seale at a very early subscriptions derived from auxiliary associations date; and castles, towers, gates, and ships are the are also 3041. less. Upon the whole, however, emblems of power and jurisdiction most common the excess of the receipts over the payments was on seals, whether corporate or individual. The 1,0731. The report of the society offers a very seals of Offa king of Mercia, and of Ethelwulf, cheering prospect of the future spread of the gos- containing their portraits, existed until lately at pel. "While in some particular localities,' it St. Denis, as well as that of the Saxon bishop of observes, "the heathen are renouncing idolatry, Winchester, in 956; although Maddox questions and putting themselves under Christian instruction whether this be not a stamp or signum, rather in large masses, like the 6,880 Tinnevelly converts | than what we call a seal. The seal of Wilton of the last year, in every station throughout India | Nunnery, about 970, still exists. The earliest we discover the evidences of a transition state-a known Scottish seal is that of Malcolm in 1057: weakening of Hindoo superstitions and Mahome- Irish kings appear to have had seals in the twelfth tanism, an undefined but prevalent conviction that century: equestrian figures are on them. Spanish Christianity will ultimately triumph, and a ra- seals of early date are not known. Edward the pidly growing ascendancy of European intelligence Confessor appears sitting, on both sides of his over native habits and literature." great seal; but William the Conqueror, and all our subsequent sovereigns, have an equestrian figure on one side, and appear sitting on the other. The seals of nobles and knights, of early date, have also an equestrian figure; and, in the twelfth cen tury, ladies appear as equestrian figures on their seals. Since the fourteenth century, few seals but those of sovereigns have equestrian figures. IDOLATRY.-Dahomey, W. Africa.-"This day (7th April) the grand annual worship of the great god of Wawo, called 'Idaghé,' was celebrated in a village about two miles from hence. It being a great holiday, all the inhabitants were neatly dressed in their best clothes, and presented a lively appearance of cleanliness and activity. This god is supposed to possess the power of protecting children from death, and of foretelling future events, especially the issue of war. Mewu, the chief Imno, or Mowo, who very seldom leaves his station, was present on this occasion. The representation of this god is a black snake, which is held in great veneration by the worshippers. It is never killed when seen, but is left in quiet possession of that part of the premises which it occupies. On such an occasion, it is believed, that the god portends something to the inhabitants, which is ascertained by the priest, who consults the god. A bullock was sacrificed to the god to-day at Idulleh. Wawu has a particular priest consecrated to this god" (Mr. Crowther's journal). SEALS. H. S. IN seals subsequent to the Christian era, there appears to have been always a difference between those of ecclesiastics and those of laics. All early seals, whether pagan or not, are extremely simple. They have usually the name, the monogram, or the private emblematic symbol adopted by the owner-as the sphinx was by Caesar, the lion by Pompey, the frog by Maæcenas; and, if of Christians, perhaps they have the dove, the fish, the lyre, the anchor, the cross, or some well-known Christian symbol superadded, or perhaps the eagle, or some public official symbol of power and authority. Perhaps they exhibit the owner's, or the emperor's head, or some other figure. The seal of Dagobert, in the seventh century (appended to a charter in the hospital of St. Elizabeth at Treves), has his standing half-figure, with a sceptre. The seal of our Saxon king Edgar is mentioned as exhibiting his head in profile. Cities, municipali It were endless to enumerate, or to attempt an explanation of the various symbols used in seals; for, in the thirteenth century, the use of seals had become common all over Europe, and to all ranks: even a pig-keeper's seal occurs to a charter in 1277. As persons of the lowest rank, and often little known, used seals, it appears to have been usual, because notaries were scarce in England, for the burgh or corporate seal of the town where they lived to be added (probably by the mayor) for authentication: sometimes the rural deanery seal was affixed for authentication. Freeholders were bound to have a seal, and usually lodged a fac-simile of it with the clerks of that court with which they had most to do. Ladies of rank had their own seals, though sometimes using those of their husbands, Young nobles were entitled to seals on reaching the age of twenty-one, and seem to have delighted in hunting, hawking, or grotesque devices; but minors used the seals of their parents or guardians. The seal of the grim old Cospatric, earl of March, in the thirteenth century, lately discovered, is inscribed with the refrain of a Norman usual for persons to adopt as their seal some or troubadour lay of the period. It was not unantique gem which had been found, and around which they added their own legend. Such are the Thomas Bredon, abbot of Gloucester, in the seals of our own archdeacon, Roger Newcroft; of twelfth century; and of the first earl Ferrers in the fifteenth. Nor was much discrimination used in the selection of gems. Roger, archbishop of York, in 1154, had for his counterseal a Roman gem with a chimæra of three heads, possibly those of Minerva, Socrates, and Plato, round which the archbishop engraved this legend: "CAPVT NOSTRV. TRINITAS EST," Richard, abbot of Selby, had for his seal a gem, with a bust of the emperor Honorius, inscribed "DN. HONORIVS AUG.;" round which he had, nevertheless, engraved, "CAPUD NOSTRVM CRISTUS EST." Lewis states that it was enacted, about the time of the Reformation, that the executor or heir of a deceased person should immediately deface his seal, and remarks that a bishop's seal is, after his death, destroyed in presence of the archbishop. But English seals afford no traces of such a device until long after*. Heraldic bearings do not appear on English seals until the twelfth century. Mention is made by Lewis of a seal of Arnulphus, earl of Flanders, After the adoption of authentica, or broad in 941 (affixed, and not appendent, to a deed). seals, by ecclesiastics (in the ninth century), the which contains a small shield with a device on it, devices used appear to have been half or quarter hanging from the neck of the figure. But the ear-standing figures of the ecclesiastics or founders, liest English seals with armorial bearings appear to be those of Mandeville, earl of Essex, temp. Henry II., and the great seal of Richard I., 1189. His brother, prince John, earl of Moretain, in 1190, is said to have been the first who put arms distinctively on his seal; and, after he became king, was the first who put a dress over the coat of mail in the equestrian figure on the great seal. How much earlier than this date armorial bearings were in use for other purposes is a disputed point not belonging to our subject, except that a foreign seal serves to raise the question whether they were not merely an ancient national custom of the earliest date, revived or transferred from the tribe or clan to the family. Pancirollus, and Pierius, in their Roman antiquities, give the distinctive devices used on the shields of the British and other auxiliaries; and these, if correct, are purely heraldic. Turning our attention more exclusively to ecclesiastical seals, we find that the pope, besides the stamp or signum of ink, with which his consistorial edicts were authenticated, and besides his private seal as an individual, had, like other ecclesiastics, both an authenticum or broad seal, and a secretum or privy seal. across the seal. # The authenticum (having both seal and counterseal) is that with which the bull is sealed, upon a bulla, or lump, usually of lead: the device was originally only the pope's name on one side, and his title on the other or counterside, read straight The heads of the apostles appear now to be the usual mark of the papal seal. The secretum, or privy seal of the pope, is the annulus piscatorius, or sigillum piscatoris, the fisherman's seal or ring-a ring said to have been used by St. Peter, and containing the device of a fisherman casting a net from a boat, but with a nimbus round the fisherman's head, which shows a date long subsequent to apostolic days. The impression was usually in red wax. It was not only used for private correspondence, as by Clement IV. in 1265, but also for certain public briefs, as for Clement VIII.'s charter of privilege to the printers in 1604. Ecclesiastical seals were probably seldom more than seal-rings until the ninth century, and showed originally merely names, offices, monograms, or simple emblems; as the cross, an apostle's head, &c. Those of very early date, given by Ficoroni, are of this kind, or else contain the head or bust of the ecclesiastic himself. The head or bust of the virgin with the child Jesus occurs earlier in foreign seals than with us, simple and unadorned as are those of the Saviour or the apostles. A standing figure, quite plain, of the virgin and child is found on the small seal of Gaudiosus, an Italian bishop about the seventh century. The like is found on the seal of an early Greek ecclesiastic or officer, with Iwavy Urar (to John the consul) as a legend; on that of Nicolas, archbishop of Constantinople, apparently about the tenth century; and on that of Almeric, bishop of Tripoli, in 1187. with some emblem in the hand; as the seal IN order to ascertain wherein Adam is a type of • Mr. Bloxham remarked, when this paper was read, that the tecture until the thirteenth century. figures of the virgin and child do not appear in English archi man in his own image, in the image of God created he him; male and female created he them." In this verse the article is prefixed; and the correct translation of the Hebrew is, "So God created the man in his own image." To this man, the Adam, was given a commandment, and obedience was made the condition of man's continuance in the state of glory and perfection in which he had been created. It pleased God that Adam should be the father of the whole human race; and this involved the consequence of his transmitting to his descendants the perfect nature in which he had been created, or the state of death threatened on disobedience. Thus Adam was constituted the head and representative of all men. The man disobeyed: the image of God was lost to him: death passed on him; and human nature was shown to be too weak, when unassisted, to continue in a state of glory and perfection dependent on obedience. The experience of Adam would apply to every person, had men been created immediately by God, and in a perfect nature; so no one can now say that, had he been created perfect, he could have continued so through obedience to the will of God. Every mouth must be stopped; and every person must feel that he that glorieth can only glory in the Lord. Of this headship of Adam, thus explained, we have abundant scripture testimony. In Romans v. the apostle enlarges much upon it, asserting expressly that by the disobedience of Adam all were made sinners (see also 1 Cor. xv. 21, 22, 48, 49). The purpose of God, however, could neither change nor be defeated. His gifts are without repentance, and he did not arbitrarily withdraw what he had given; but man, by his weakness, had been deprived of the image of God. Man, or a human family, must still be made in the image of God, and endowed with dominion. This new creation was to be in and through the Son of God. In the fulness of time, therefore, God sent his Son, in the nature of man, to accomplish this his purpose. The second Adam, the Lord from heaven, though manifested in the weakness of human nature, that he might suffer and die, has nevertheless, through obedience, been highly exalted, and "is gone into heaven, and is on the right hand of God; angels and authorities being made subject unto him" (1 Pet. iii. 22); a pattern and pledge of the future glory of that new creation of which he is the everlasting Father, being in himself the author and giver of life. In Jesus Christ human nature possesses a dignity and glory beyond that which it lost in Adam; and, when all the consequences of the fall have been removed, these will be the common inheritance of all who have been created anew in Jesus Christ. To Jesus Christ, then, we must look as the Person in and through whom the proposed work of God, to create a human family in his own image, according to his likeness, with glory and dominion, is to be effected. He is the head and representative of all who are created again in him; and it is with reference to this truth that Adam is the type or figure of Jesus Christ. The principle equally applies to both-that all whom they respectively represent are made partakers of the consequences of the conduct of their head and representative. "Asin Adam all men die, so in Christ Jesus all (who believe in him) are made alive.” St. Paul has distinctly as serted this truth, as may be seen in the references to his epistles already made. Indeed, he argues from the fact of our having "borne the image of the earthy," that we (believers) "shall also bear the image of the heavenly" (1 Cor. xv. 49.) "Wonderful thought! we shall bear the image of the eternal Son of God; possessing one nature, and therefore also one standing, one life, one blessedness, one glory, with him who is heir of all things.' It is here we see how the divine plan, which seemed at first to carry a frowning aspect toward man, is fraught in reality with the richest beneficence, and far more than provides for repairing the ruin of the fall. Let whoever will, then, cavil and dispute at the principle which binds men as fallen members to a fallen head, it shall be ours rather to rejoice in it as that through which a way has been laid open for our natures into the sanctuary above, a fellowship secured for them with the highest beings in the universe, and a destiny prepared, which shall far exceed in glory what could have been enjoyed in an earthly paradise”*. A few reflections arise from these observations: 1. We observe the error of those views which lead men to seek for a justifying righteousness of their own. If man, in perfection, could not of himself continue in obedience, how shall any man, now fallen and inheriting a corrupt nature, "continue in all things that are written in the law to do them?" Nothing short of this can constitute an acceptable righteousness before God; and this is found in none but "the Lord our righteousness.” 2. The salvation of the believer in Jesus Christ is secure unto the end. "Because I live ye shall live also:" "Ye are complete in him:" None shall pluck you out of my hand:" these and similar truths are revealed to us, because Jesus Christ is the head of that body of which each believer is a member. 3. How glorious are the prospects of believers! They shall be like the Lord Jesus Christ, and co-equal to him who is "the brightness of God's glory, and the express image of his person, and upholdeth all things by the word of his power" (Heb. i. 3; Rom. viii. 17). they have borne the image of the earthy, so shall they bear the image of the heavenly" (1 Cor. xv. 49). "As 4. We have, in the truth here explained, a test for self-examination. Jesus Christ was "holy and harmless." He is our head. Are we like him? Are we seeking to attain unto perfection, and setting our affections on things above, and not on things on the earth. (See 1 Pet. ii. 21-25; Matt. v. 43.48.) J. E. W. • Fairbairn on Typology of Scripture, p. 283. London: Published for the Proprietors, by EDWARDS and HUGHES, 12, Ave Maria Lane, St. Paul's; and to be had, by order, of all Booksellers in Town and Country. PRINTED BY JOSEPH ROGERSON, 24, NORFOLK STREET, STRAND, LONDON. |