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We strongly recommend to our readers the Primate of Ireland's admirable

Charge, just delivered. It contains a lucid and faithful representation of the present condition of the Irish Church, with which the friends of the Church of England cannot, at the present time, be too well acquainted. We are only able to give our readers the conclusion of the Charge at pre

sent, but we hope to refer to it more largely hereafter. At my advanced time of life, it may ment, called upon the Sovereign to not be given to me to see the day when promise to preserve “inviolably” the the perils that surround the Irish “settlement” of the “united Church” Church shall have disappeared, and -to the people of England we natuthe beams of temporal prosperity rally look for effectual aid in guarding shine once more upon it. The clouds the interests of that Church which that now overhang and darken its they have thus pledged themselves to worldly prospects may not be dis- uphold. And, at the same time, we persed before my eyes are closed in owe it to the people of England to death; but, if it should be so, I shall, remove the deceptions which are nevertheless, bless God that the practised upon them by those eneChurch which I leave in earthly mies of our Church who circulate troubles and adversity, is in a state of misstatements respecting it, and who spiritual health, and life, and order, seek to make it appear undeserving aud devotedness, such as, I believe, of their succour. It is due to them, never adorned it in any former period on our part, to show that this Church, of its history. These are favours be- which is a part of theirs, is not the stowed upon it by God's mercy and corrupt mass of abuses—is not the goodness. These are blessings which “bad” and “mischievous institution" are not in the power of states to give which those who are labouring to or take away. They are of higher effect its downfall represent it to be; value and nobler worth than any but that it is, in truth, worthy of their worldly prosperity. And is it when protection, their sympathy, and their our Church is thus improved, that support. But we must not rely on an our brethren in England will allow it “ arm of flesh," though it is our to be overthrown ? To them we have wisdom to appeal to those whose duty a right to look for sympathy, for en it is to render us aid. “Our help couragement, and for aid. One in standeth in the name of the Lord.” doctrine, discipline, government, and To Him we are to look as able to worship, the Churches of England and preserve us," who hath delivered Ireland were united together, and, as us, and doth deliver-in whom we we were led to believe, united indis trust that He will yet deliver us." solubly and for ever at the period of Our prayer must be made unto Him; the union of the kingdoms. To the and, although we would endeavour to people of England, who, when our vindicate our Church in the sight of legislature was incorporated with men, from aspersions unjustly cast theirs, entered into a solemn treaty upon it; yet when we draw near to with us to preserve our Church as God to offer our supplications to the Established Church of the coun- Him, we must humble ourselves betry; and who, as a further security fore Him, ever acknowledging our for the permanence of that establish- unprofitableness in his sight, our

failures in performance of our duties -our sinfulness-our unworthiness. On His mercy we must cast ourselves, relying only on the intercession of our Saviour to obtain his forgiveness and blessing. Let us, then, lift up our hearts with our hands to Him that dwelleth in the heavens, and say,

« O Lord, we beseech thee, let thy continual pity cleanse and defend thy church; and because it cannot continue in safety without thy succour, preserve it evermore by thy help and goodness, through Jesus Christ our Lord.—Amen."



that we must soon grow weary in

well-doing ; because trusting to our MY DEAR YOUNG FRIEND, - You

own strength, our support is gone. have, I trust, long known the privilege Is not this the real cause why so of access to a throne of grace for your

many young persons engage in a own personal wants, and I doubt not

work like yours with much zeal and that you will now feel its increasing

apparent devotedness, which gradually value in all your parochial employ

decreases, as the novelty of the emments.

ployment lessens, or their family cares PRAYER has been justly called the

perplex them? I would not for a “ Christian's breath," and it has also

moment wish you to neglect home been said, that a “breathless state is a

duties, nor substitute others in their lifeless one.” As it respects our spi

place; on the contrary, I hope to ritual enemies, it may be added that,

point out a way in which, by them, “Restraining prayer, we cease to fight;" the best interests of your flock, and

the glory of your God and Saviour, and that the vigour of all our duties may be most efficiently promoted. depends upon the earnestness and But the few hints which I wish to frequency with which we plead for give on this subject, will be better divine aid. Every thoughtful mind introduced in another part of our must be struck with the wisdom and correspondence. Remember, that unlove which has adapted all the ordi- der all circumstances, the growing nances of grace to the constitution of spirituality of your mind, will be our original nature, as well as to the manifested by the increasing interest wants of our fallen state. In this, as which you take in every part of your in many other ways, has God shewn sphere of labour. This can only be us, that “He knoweth our frame, he secured by much earnest prayer. You remembereth that we are but dust." will invariably find, that the most You will never want subjects for efficient labourers in the Lord's vineprayer, if your own heart be kept alive yard have been those whose interto the great importance of your work. course with God in prayer has been You must, therefore, first plead for a the most constant. If your stated large supply of the Holy Spirit's seasons are more limited than they influence, that your spirituality may formerly were, let your ejaculations be maintained and increased, not be proportionably increased. Who withstanding all the deadening effects might have pleaded public duties as of daily employment, even in the interfering with spiritual communion cause of God. You will soon find more than Nehemiah? But he shows one of your great enemy's devices to us most strikingly how this difficulty be, that you should mistake working may be overcome. for God, for working with God; and If you have not read the “Letters when he can effect this, he well knows of Miss Ellen Plumptre,” you will, I think, find them truly valuable, as I cannot now enter into other subshowing you how great spiritualityjects which you are peculiarly called of mind may be maintained in the upon to remember, but I must add midst of the most indefatigable ex- one essential benefit, which you will ertions in the cause of God, and this derive from much secret prayer : it is secret you will discover in the Intro the support and increase of your faith. duction, which tells us, that “when in It is through this channel that God tolerable health, at least three hours usually maintains the life of faith in each day were given to prayer and the souls of belivers. And if benesearching the Scriptures” in her own volence of feeling be so essential to room; and by early rising, and strict counteract the many disappointments method and punctuality, she found which you must expect, surely faith time for this as well as her many other is equally needful to realize the “subavocations. This she spoke of as stance of things hoped for," and to be “God's time;" and any interruption the “evidence of things not seen.” would have been met with the obser- The apostle describes the man who is vation, “should a man rob God?" not a forgetful hearer, but a doer of In addition to the benefit which you the work, “as blessed in his deed.” will derive from much communion (James i. 26.) Why have we not with God, in supporting your spiritu- more of this enjoyment? The same ality of mind for your work, you will apostle would reply, “ye have not, find that nothing else so increases because ye ask not.” (iv. 2.) Did we that benevolence of feeling, which is ask for more faith, we should have not less needful to stimulate your ex- far more enjoyment in our work, and ertions when every thing around, and be much less discouraged by disapeven within, tends to lessen them: so pointment. Our hope as well as our greatly is this effect produced, that faith being in God, we could at all although we do not now expect the times rejoice in him; (Phil. iv. 4.) and miraculous shining of the face, as in we should then find the “joy of the the case of Moses (Ex. xxxiv. 29.), Lord to be our strength" for increasyet we may generally observe the ing devotedness. May this be your most benevolent expression of coun- daily experience, and you will then tenance, and consequently the most enter into the meaning of Moses, happy one, in those Christians who when he speaks of “the days of cultivate the closest communion with heaven upon the earth.” (Dan. xi. 21.) their God. This was strikingly mani- Believe me, fested in the case to which I have

Your attached friend, alluded; and it is equally so in many who carry out the same principle in Bristol, Sept. 10th, 1845. ejaculatory intercession.


MEDITATION and prayer are like the spies that went to search the land of Canaan ; the one views and the other cuts down; and both bring home a taste of the fairest and sweetest fruits of heaven. Meditation, like the eye, views our mercies; and prayer, like the hand, reaches them in; or, meditation is like one that goeth abroad to gather what we want; and prayer, like a ship, brings in what we desire.

It is my misery that I cannot be so perfect as not to want; but it is my mercy that I cannot be so miserable as not to be supplied. Meditation cannot findout a real want, but prayer will bring it an answer of comfort. Lord ! if mercy be so free, I will never be poor, but I will meditate to know it; never know it, but I will pray thee to supply it; and yet not rest till thou shalt do more for me than I am able to ask or think.


WARRIORS.—THE MONK OF ERFURT. EARTH is not hasty to forget | And stooping from unclouded skies, Her valiant sons of yore;

God's Spirit with him spake. In many a grey old church are set The shield and sword they bore. He heard, and in the holiest place

His Master's house within ; Half hidden in a gorgeous gloom, He turned, and he beheld the face She keeps their ashes cold;

Of the false man of sin.
And men go look upon the tomb,
As misers look on gold.

The house without was fair and white,

But dead men's bones were there, In many a quaint, chivalric scroll Unseen by the dim taper's light Their mighty deeds are writ;

Through clouds of incense rare. And, even yet, the hearkening soul By such old words is lit.

He gazed, and then he lifted high

His newly kindled lamp ; What did they? For their king and He gazed, and then he raised a cry land,

Of “treason" in the camp.
And many an idler dream,
They poured, with an unfaltring hand, The valley and the lasting hill
Blood, like a water stream ;

Echoed the bondman's voice;

It made the rooted mountains thrill, And shuddered not to hear the cry The lowly vales rejoice.

Of babes and women pale, Shut in, betwixt dark walls and high, But who shall say how fierce the pain Till bread began to fail.

Ere Luther boldly rose,

Despising life, despising gain, So wrought they; and their work has To slay his Master's foes?

life, Through many a minstrel's skill; | And who shall say how many a night, Such were they; whom a world of 1 When he was bowed in prayer, strife

There came an angel, clothed in light, Delights to honour still.

And bade him yet bewareBut who hath learned from minstrel's And told him, with unhallowed haste song,

A hallowed place he trod, Or read from ancient roll,

And stretched a lawless hand to waste Of deadly war, with craft and wrong, The holy ark of God? In chambers of the soul ?

We know but dimly of the roar, Yet was it in such hidden cell

The gnawing, sharp distress; The mighty strife began;

No trumpet tongue hath told afar When ancient powers and sceptres The secret bitterness.

fell. And light through Europe ran. God and the watching angels know.

And mighty deeds, untold A bondman, of a low estate,

By minstrel's tongues on earth below, To Europe's olden faith,

May ring from harps of gold; Thro’ morning watch and vigil late, Searched what the Scripture saith : Yet thro' the earth their name should

shine, The scales fell from his earnest | Who life and treasure gave, eyes,

| To prune the fig tree and the vine Light through the cloisters brake, That o'er our thresholds wave.


Review of Books.

THE TRUE CHURCH, as Scripturally shown in FOUR LETTERS,

from a MEMBER OF THE CHURCH OF ENGLAND to two Ladies, who had left her Communion, and joined with the Plymouth Brethren. By A LAYMAN. London: Royston and Brown, Old Broad Street. Perris, Liverpool.

THE great enemy of souls has not been the least successful in his mysterious influences as an angel of light. And what a fearful thought it is that even under the abandonment of darkness, and the allowance of the light of truth, yea, and pressing withal high and spiritual and evangelical sentiments, Satan can succeed in laying waste God's heritage, and effect his ruinous purposes by dividing and scattering the flock. There is no new thing under the sun. Tares sprang up amongst the wheat in the earliest ages of Christianity. Luther and the other reformers had to contend with the fiery and radical Anabaptists; and thus, while demolishing what was of man, they had to begin to combat those who were demolishing that which was of God. The same peculiarity appears in our days; and our position is only that of our fathers in the faith. Now it is a certain mark that an opinion is not according to the truth, when its followers, instead of seeking to convert to Christ the worldly, the superstitious, infidels and idolaters, throw themselves into fields where there are already men of God, and seek to convert Christians to their own peculiar views. This is what the Irvingites did in their day, what the Plymouth brethren do at present, and what other sects do, which are founded on some human and particular scheme. This is very natural. All Christians, for whom Christ is above all, will go among Papists or among Pagans, to convert the unconverted; but as to the teachers of all sects of errorists, Papists, Irvingites, Plymouthists, their principal affair is to convert Christians—to themselves. Thus, while the Missionary Society of London sees Popery assail Otaheite, we see our Church assailed by Plymouthism,

There is something so insidious in the system of the Plymouth Brethren, that we had need to take care that we are not ignorant of its devices. In doctrinal points we believe that they are generally sound and scriptural. Then they aim at what all faithful Christians are coveting and longing after, namely, entire deadness and indifference to the world, simplicity in the whole system of living, practical, extensive, brotherly love. Who does not mourn over the lamentable want of all this in the Christian Church, and who is not ready to catch at anything and everything which professes to effect it? And with such pretensions, can we wonder that many a faithful soul should be entrapped, and resolve to make any sacrifice in order to have greater facilities for living a simple, loving, self-denying, heavenly life? A Christian, really anxious to do God's will, is ready to adopt any scheme which promises to help him out of his difficulties, and to afford advantages for a life of faith. And thus many are entrapped. But, to say nothing of other errors of the system of Plymouthism, its radical defect is sufficiently detected in the exclusiveness which characterizes it, and in the bitter acrimony and rancour which the brethren maintain towards all who differ from them. Overturn, overturn, is the watchword of the party. They live in the very element of destruction. “Down with it, down with it, even to the ground," is their language towards all who differ from them; and the brotherly love of which they boast is only a love for those of their own communion. Yet, withal, you may be in their company for hours, and never discover the cloven foot. There may be the exhibition of everything that is lovely and of good report, everything

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