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felt so exhausted that I did not attempt to speak to her. She saw my weakness, and spoke not, but hurried down stairs to prepare a little arrowroot and brandy for me; and to desire that my fellow-labourer, the missionary of our church, should

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and take my place, as she thought there was little hope of my reaching the church at the hour when the service should commence. When my wife had left the room, though I felt no better, I said, In the strength of the Lord I will arise and do my duty. I arose, and came down stairs in tottering weakness, but holding fast my assurance, that, though brought very low, the Lord would not forsake me. When I reached the bottom of the stairs I sat me down, and attempted to button on my gaiters. My wife came with some arrowroot; but I could not look at it, I was so sick. My sunken eyes, my pallid and hollow cheeks, and altogether my ghastly appearance, she afterwards told me, reminded her of her grandsire of eighty-four, whose frame had been wasted with disease. Another violent fit of vomiting now attacked me, and what was ejected from my stomach was that of unmixed rice-. water appearance. The action on the bowels succeeded thereupon. With slow and difficult steps, accompanied by my wife and a young friend, I proceeded to the church, about a quarter of a mile from my house, and on entering found my friend and fellow-labourer standing and ministering in my room. All things tempted me to shrink back from my office; but I felt no hesitation to instruct my faithful beadle, though he remonstrated much, to go up to the pulpit, and inform my brother, that, when he had finished the first prayer, I would take my place, and, by God's help, perform my own duty. Meanwhile I'stretched myself on three chairs before the fire in the vestry, barely able to keep myself in heat, and by perfect stillness in one position a little to abate the pain. Ever as I shifted my position I endured much suffering, and was almost involuntarily impelled to draw up my limbs in order to keep the pain under. Nevertheless, when I stood up to attire myself for the pulpit, and went forward to ascend the pulpit stairs, the pain seemed to leave me. Over and over again my kind and tender-hearted brother besought me to let him proceed; but my mind was made up to fall at my post, which I had an inward assurance my Master would not suffer me to do. I began to read the chapter, expecting the power of spiritual exposition, which was wont to abound to me in this above all my other services; but, to my astonishment, I had no thought in my heart nor word upon my lips, and felt it was all I could do to keep on reading. About the sixth verse my words began to be indistinct in the sound. I could not strike them shrill and full out; they fell short of my usual utterance, all I could do. My eye became dim, and the words of the book looked hazy. Then my head began to swim, and my heart to become faint, and I laid hold on the pulpit sides, and looked wistfully about, wondering what was to befal me. But the most painful symptom of all was, that I felt it a great effort to draw

my breath. At this moment, when the disease was come to a crisis, and all nature was sinking down within me, I had only one feeling, for the honour of Jesus, my Lord and Master, that He should be put to shame through my unbelief; and that I should fall before the enemy in the place of testimony, and in the sight of all the people. One thought, one prayer, shot across my spirit; which was this, " Surely thou, o Jesus, art stronger in my spirit, than Satan is in my flesh.” That instant a cold sweat, chill as the hand of death, broke out all over my body, and stood in large drops upon my forehead and my hands. From that moment I seemed to be strengthened. My reading, which had not been interrupted by all this, though strongly affected, so as to be sensible to all present, proceeded more easily to the end of the chapter, but all without my being able to add one word of exposition. Nevertheless, after singing a few stanzas of a Psalm, I undertook to preach on the last verse of the third chapter of John's Gospel, which came in order. According to my custom, I had premeditated nothing, and, as hath been said, while reading the chapter found myself utterly incapable of originating any thing. But I knew the Master whom I serve, and set out on his charges. Slowly, and with great weakness, the words dropped from me, and I was ill able to indite sentences, or bind them into regular discourse; but I gave myself to the Spirit, and went forward. I had not proceeded many minutes, until the Holy Ghost, in one of the prophets, burst in upon my discourse, speaking with tongues and prophesying. This both brought me rest and refreshing, and some of the words were made to me spirit and life : so that I resumed with fresh strength; but still as a dead man, both in respect of body and of mind; alive in respect of the Spirit. I continued my discourse for about an hour, with more unction, as it appeared to myself and all who spake of it, than I had ever preached before. After the service I walked home, and conversed with my friends, and took a little simple food, expecting to strengthen my body for my evening duty by eating heartily at dinner. But God was resolved that for this day the glory of my strength should stand only in Him : for I was able to eat little or nothing.syet had more power given me, in preaching to about two hundred poor people in a crowded schoolhouse, than I ever remember to have had. And next morning I rose to my duty before the sun, and was enabled to

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forward with renewed strength, unto this hour. For all which let the glory be given to Jehovah, by his name, “ I am the Lord God which healeth thee.”

Edward Irving

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M'NEILE ON SPIRITUAL GIFTS. Miracles and Spiritual Gifts; by the Rev. Hugh M`Neile,A.M. With a grateful sense of the services of this able minister in the cause of truth generally, we place his publication thus early in the notices it will be our duty to give to some of the many works on the present interesting and important controversy; though, from the unsatisfactory treatment of its subject, and from the unsettled sentiments of its author, we are at a loss whether to class the production before us with friends or opponents, inquirers or denouncers.

The first word of the title-page, “ Miracles," and the quotation to strengthen it, are of doubtful application. The question of “Spiritual Gifts,” even as Mr. M`Neile treats it, is sufficiently copious, and enough controverted, to be worthy of separate investigation; and we deem his introduction of the distinct subject of " miracles” a deviation from the points immediately at issue, which are spiritual gifts in general, and, if any in particular, unknown tongues and prophesying.

Without questioning the orthodoxy of the quotation, as it occurs in Horne's Introduction -" Distinguish between the doctrines which we prove by miracles, and the doctrines by which we try miracles : for they are not the same doctrines should have recommended the following, as more appropriate and definite mottoes, for Mr. M`Neile's selection :- "Miracles are to be judged by the doctrine, and not the doctrine by the miracles”

(John Locke : Journal, 18th September, 1681);Or, “ Miracles are not proofs of doctrine. The Romanists argue preposterously, while they would prove the truth of their church by miracles; whereas they should prove their miracles by the truth(Bishop Hall, vol. vii. p. 135).

The vagueness of the title-page runs through the work; but as the publication is a correction and revision of the sermon preached a few weeks before, we trust to find the Rev. Gentleman (as we have so often found him on other important matters) right at last. This is, we believe, the third revision of the author's opinions; and from the many instances of present wavering, if not contradiction, we select the following:

" Remember that evil and “ Oh, let nothing mar the adulterous is the description straight-forward simplicity of of such a generation (which your prayers that God would needeth a sign), and be not ye revive his work in the midst of partakers with them.” (p. 26.) the days, and stretch forth his

hand in this scoffing age, to grant that signs and wonders may be wrought in the name of his holy child Jesus.” (p. 68.) * In the Apostles' prayers

“ It is as unreasonable as it for the highest advancement is unscriptural, to claim the of the churches in holiness, Spirit's presence in the church there is no mention of the for the production of fruits of gifts.” (p. 41, note.)

holiness, and deny his presence for the performance of works

of power." (Prelim. Obs. 11.) “ They tell us that the bap- I answer ; who can define tism of the Holy Ghost is not the intercourse which the Spirit regeneration, nor yet union of God holds with the spirit of with Christ; but a special gift a man who believes in God? of miraculous power, or set of No man can form the slightest powers from on high, which was idea of it, but by the penenot until the day of Pentecost. trating experience of his heart. To the definitions so given, I do It is a peace which passeth all not object; but, together with understanding. It is a comthese definitions, they inform munion which baffles all intelus, that the baptism of the Holyligent utterance. It is the Ghost was the great and chief brightest species of edification, work for which Christ came the nearest approach to God, forth from the Father; that which the buman spirit kpows, no subject can be more pre- or can know, during this mortal cious, if any so precious, to the life. Such might have been believer; that it is the brightest the heavenly blessedness, the jewel in Christ's crown, and substantial edification, of the the peculiar inheritance of his man who spoke by the Spirit, church ; and, finally, that the while his natural understanding baptism of the Holy Ghost is was left behind. My spirit the most perfect among the prayeth, but my understanding diverse forms of Divine opera. is unfruitful.' tions.” (p. 71.)

As a supplement to the above waverings, we present the following concessions in favour of the doctrine of the promised and permanent gifts, &c.

• The promise (Mark xvi. 15-18) is that such wonderful • works shall “follow them that believe”-the church in the

aggregate. He intimates no specific period during which this should .be; and we have no scriptural authority for limiting the time • to any period short of the dispensation.' (Prelim. Obs. 9).

• There are some who assert a total discontinuance designed by 'God himself. They say that the miraculous gifts of the Holy • Ghost were bestowed upon the primitive church, whose infant * state and successful growth, exposed to the persecutions of • Pagan Rome, required all this extraordinary assistance; but • as the church grew up, and gained comparative security among

men, Almighty God, like a wise nurse, weaned her by degrees • from those miraculous aids; till at last he left her, as parents

(p. 37.)

leave their children when grown to be men, to subsist without such extraordinary helps and supplies. There are some • who deny that there is any scriptural authority for such a state'ment. They maintain that the manifestations of the Spirit, • enumerated in 1 Cor. xii., are as truly the inberitance of the

church as the characteristics of the Spirit described in 1 Cor. * xiii., or Gal. v. ... And by all the value I set upon the second opinion, &c.' (Prelim. Obs. 10, 11.)

• The operations of the Holy Spirit in the body of Christ are 'various, but it is one and the same Spirit which worketh all in • all. To admit, then, that the Holy Spirit is in the church, as

every one must admit who believes that there is a church at all; • and to deny concerning any one of his operations that it can be • in the church ; is, in my judgment, absurd. He is the living * Agent; and where the agent is, there the acts may be, unless

the agent be bound down and hindered; but the Spirit of the • Lord cannot be bound. .... My dear brethren, there is nothing ' which the Holy Ghost ever did, in any member of Christ, which • he cannot now do, in any one of us. Whether it be holy love, ' wrought in the spiritual part of our nature, in gentleness, and

patience, and meekness, and every other fruit; or whether it be • visible power, wrought in the physical part of our nature, in

miracles, healings, tongues, and every other gift. The Agent • of all is among us. Oh what a eompanion to dwell with! What . reverence what holy, trembling reverence becomes !' (pp. 54, 55.)

And that Mr. M'Neile believes that he himself, even when speaking from a platform to a promiscuous assembly, speaks by the Holy Ghost, the following extract proves, if there is any meaning in words. It is taken from the report in the Record newspaper of bis speech at the Irish Education Society :-"The Rev. Hugh M'Neile seconded the Resolution. If, he said, he depended merely on any human effort or influence whatsoever for the producing of any effect in seconding the resolution which had been proposed, he should certainly have been discouraged both by circumstances and by the time of the day. But under any circumstances, and at any time, he could expect no good but from that Help without which all else, talent and eloquence, was nothing, and worse than nothing. That influence he had been earnestly imploring on his own soul: he had been looking for, and now expected, on what he might be permitted to utter, the immediate energy of the Spirit of the holy and living God.”

The foregoing waverings and concessions, with the evidence we have of haste in the preacher, and self-correction by the author, encourage the hope, already expressed, of finding the Rev. Hugh M-Neile “right at last;" and yet, when we look at some of his objections, we waver in feeling as to the future, as much

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