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discharge of our high office, we must expect difficulties and trials from day to day, we be found faithful, patient, learning what the will of the Lord is;
and in all committing our ways to our Father and our God, pledged to direct and bless his servants in the path of duty.
ARCHBISHOP OF ARMAGH'S CHARGE.
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 present, but we hope to refer to it more largely hereafter.
Ar my advanced time of life, it may not be given to me to see the day when the perils that surround the Irish Church shall have disappeared, and the beams of temporal prosperity shine once more upon it. The clouds that now overhang and darken its worldly prospects may not be dispersed before my eyes are closed in death; but, if it should be so, I shall, nevertheless, bless God that the Church which I leave in earthly troubles and adversity, is in a state of spiritual health, and life, and order, aud devotedness, such as, I believe, never adorned it in any former period of its history. These are favours bestowed upon it by God's mercy and goodness. These are blessings which are not in the power of states to give or take away. They are of higher value and nobler worth than any worldly prosperity. And is it when our Church is thus improved, that our brethren in England will allow it to be overthrown? To them we have a right to look for sympathy, for encouragement, and for aid. One in doctrine, discipline, government, and worship, the Churches of England and Ireland were united together, and, as we were led to believe, united indissolubly and for ever at the period of the union of the kingdoms. To the people of England, who, when our legislature was incorporated with theirs, entered into a solemn treaty with us to preserve our Church as the Established Church of the country; and who, as a further security for the permanence of that establish
ment, called upon the Sovereign to promise to preserve "inviolably" the "settlement" of the "united Church" —to the people of England we naturally look for effectual aid in guarding the interests of that Church which they have thus pledged themselves to uphold. And, at the same time, we owe it to the people of England to remove the deceptions which are practised upon them by those enemies of our Church who circulate misstatements respecting it, and who seek to make it appear undeserving of their succour. It is due to them, on our part, to show that this Church, which is a part of theirs, is not the corrupt mass of abuses-is not the "bad" and "mischievous institution" which those who are labouring to effect its downfall represent it to be; but that it is, in truth, worthy of their protection, their sympathy, and their support. But we must not rely on an
arm of flesh," though it is our wisdom to appeal to those whose duty it is to render us aid. "Our help standeth in the name of the Lord." To Him we are to look as able to preserve us— "who hath delivered us, and doth deliver-in whom we trust that He will yet deliver us." Our prayer must be made unto Him; and, although we would endeavour to vindicate our Church in the sight of men, from aspersions unjustly cast upon it; yet when we draw near to God to offer our supplications to Him, we must humble ourselves before Him, ever acknowledging our 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.”
LETTERS TO THE WIFE OF A YOUNG CLERGYMAN.
MY DEAR YOUNG FRIEND,-You have, I trust, long known the privilege of access to a throne of grace for your own personal wants, and I doubt not that you will now feel its increasing value in all your parochial employ
PRAYER has been justly called the "Christian's breath," and it has also been said, that a "breathless state is a lifeless one." As it respects our spiritual enemies, it may be added that, "Restraining prayer, we cease to fight;"
and that the vigour of all our duties depends upon the earnestness and frequency with which we plead for divine aid. Every thoughtful mind must be struck with the wisdom and love which has adapted all the ordinances of grace to the constitution of our original nature, as well as to the wants of our fallen state. In this, as in many other ways, has God shewn us, that "He knoweth our frame, he remembereth that we are but dust." You will never want subjects for prayer, if your own heart be kept alive to the great importance of your work. You must, therefore, first plead for a large supply of the Holy Spirit's influence, that your spirituality may be maintained and increased, notwithstanding all the deadening effects of daily employment, even in the cause of God. You will soon find one of your great enemy's devices to be, that you should mistake working for God, for working with God; and when he can effect this, he well knows
that we must soon grow weary in well-doing; because trusting to our own strength, our support is gone.
Is not this the real cause why so many young persons engage in a work like yours with much zeal and apparent devotedness, which gradually decreases, as the novelty of the employment lessens, or their family cares perplex them? I would not for a moment wish you to neglect home duties, nor substitute others in their place; on the contrary, I hope to point out a way in which, by them, the best interests of your flock, and the glory of your God and Saviour, may be most efficiently promoted. But the few hints which I wish to give on this subject, will be better introduced in another part of our correspondence. Remember, that under all circumstances, the growing spirituality of your mind, will be manifested by the increasing interest which you take in every part of your sphere of labour. This can only be secured by much earnest prayer. You will invariably find, that the most efficient labourers in the Lord's vineyard have been those whose intercourse with God in prayer has been the most constant. If your stated seasons are more limited than they formerly were, let your ejaculations be proportionably increased. Who might have pleaded public duties as interfering with spiritual communion more than Nehemiah? But he shows us most strikingly how this difficulty may be overcome.
If you have not read the "Letters of Miss Ellen Plumptre," you will, I
think, find them truly valuable, as showing you how great spirituality of mind may be maintained in the midst of the most indefatigable exertions in the cause of God; and this secret you will discover in the Introduction, which tells us, that "when in tolerable health, at least three hours each day were given to prayer and searching the Scriptures" in her own room; and by early rising, and strict method and punctuality, she found time for this as well as her many other avocations. This she spoke of as "God's time;" and any interruption would have been met with the observation, "should a man rob God?" In addition to the benefit which you will derive from much communion with God, in supporting your spirituality of mind for your work, you will find that nothing else so increases that benevolence of feeling, which is not less needful to stimulate your exertions when every thing around, and even within, tends to lessen them: so greatly is this effect produced, that although we do not now expect the miraculous shining of the face, as in the case of Moses (Ex. xxxiv. 29.), yet we may generally observe the most benevolent expression of countenance, and consequently the most happy one, in those Christians who cultivate the closest communion with their God. This was strikingly manifested in the case to which I have alluded; and it is equally so in many who carry out the same principle in ejaculatory intercession.
I cannot now enter into other subjects which you are peculiarly called upon to remember, but I must add one essential benefit, which you will derive from much secret prayer: it is the support and increase of your faith. It is through this channel that God usually maintains the life of faith in the souls of belivers. And if benevolence of feeling be so essential to counteract the many disappointments which you must expect, surely faith is equally needful to realize the "substance of things hoped for," and to be the "evidence of things not seen." The apostle describes the man who is not a forgetful hearer, but a doer of the work, 66 as blessed in his deed." (James i. 26.) Why have we not more of this enjoyment? The same apostle would reply, "ye have not, because ye ask not." (iv. 2.) Did we ask for more faith, we should have far more enjoyment in our work, and be much less discouraged by disappointment. Our hope as well as our faith being in God, we could at all times rejoice in him; (Phil. iv. 4.) and we should then find the "joy of the Lord to be our strength" for increasing devotedness. May this be your daily experience, and you will then enter into the meaning of Moses, when he speaks of "the days of heaven upon the earth." (Dan. xi. 21.) Believe me,
Your attached friend,
Bristol, Sept. 10th, 1845.
ON MEDITATION AND PRAYER.
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 find out 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.
PROTESTANT MINSTRELSY.-No. X. WARRIORS. THE MONK OF ERFURT.
EARTH is not hasty to forget
Her valiant sons of yore;
Half hidden in a gorgeous gloom,
In many a quaint, chivalric scroll
What did they? For their king and land,
And many an idler dream, They poured, with an unfalt'ring hand, Blood, like a water stream;
And shuddered not to hear the cry
Of babes and women pale, Shut in, betwixt dark walls and high, Till bread began to fail.
So wrought they; and their work has life,
Through many a minstrel's skill; Such were they; whom a world of strife
Delights to honour still.
But who hath learned from minstrel's song,
Or read from ancient roll, Of deadly war, with craft and wrong, In chambers of the soul?
Yet was it in such hidden cell
The mighty strife began; When ancient powers and sceptres fell,
And light through Europe ran.
A bondman, of a low estate,
To Europe's olden faith, Thro' morning watch and vigil late,
Searched what the Scripture saith:
The scales fell from his earnest eyes,
Light through the cloisters brake,
And stooping from unclouded skies,
He heard, and in the holiest place-
The house without was fair and white, But dead men's bones were there, Unseen by the dim taper's light
Through clouds of incense rare.
He gazed, and then he lifted high
The valley and the lasting hill
Echoed the bondman's voice;
But who shall say how fierce the pain
And who shall say how many a night,
And told him, with unhallowed haste
We know but dimly of the roar,
The gnawing, sharp distress; No trumpet tongue hath told afar
The secret bitterness.
God and the watching angels know.
Yet thro' the earth their name should shine,
Who life and treasure gave,
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