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education of the latter, evidently constitute them the fittest organs of communication to all religious institutions. How to reconcile these public exertions with parochial duties, is, therefore, the only remaining consideration. Let it be observed, then, that every clergyman is legally entitled to an absence of three months in every year, on the presumption that he will provide a proper substitute. If, then, a minister, unconnected with public objects, should choose to avail himself of this privilege, for the purpose of allowable recreation, or from any other motive, would his conduct be considered as affording any reasonable ground for reproach? Why, then, should another minister, in the exercise of the same privilege, and using the same precautions, be the subject of animadversion, because, instead of appropriating the allotted period to a watering place, or to any other object, his principles and conscience lead him to devote his leisure to the more important claims of a religious institution.

Each itinerates; each is occasionally absent from his parish;with this distinction, that one is occupied with engagements most interesting to himself; the other consecrates his time, his talents, and his strength, to the service of the cause of God, and leaves for awhile the limited, though important scene of his own parish, to aid in the dissemination of light and knowledge to the remotest regions of the earth.

Another charge urged, with equal injustice, against these societies, is, that they assume an authority with which they are not legally invested; that they are self-constituted and self-authorized. As this accusation has been often and publicly repeated, and may seem to have acquired some validity from the occasions on which it has been uttered, it must not pass unnoticed.

The Church Missionary Society, as well as others of recent origin in the Established Church, was a voluntary association, founded on the principle, and resting on the basis, of all other similar associations; and, therefore, to impeach one is to impeach all, and to strike at the root of every voluntary association throughout the kingdom.

If it be said, that it is its religious character, and its usurpation of rights that can only be legally exercised by chartered bodies, that forms the real ground of offence;-this charge will be found to militate equally against the claims of another venerable society, which, though aiming at a religious end, nevertheless owes its origin to a voluntary association, and possesses no chartered right, nor specific legal character, to the present hour. The wea

pon, therefore, that is raised to assault a foe, may unconsciously inflict a wound upon a friend.

We might rest the question of authority simply on the ground of imperious necessity, which is a law in itself superseding all other considerations. The appalling character of the times, the wants of mankind, and the inadequacy of existing means, loudly called for the establishment of these societies. We might also urge, that the power and the will to do good constitute the authority to do good; and that, so long as souls are immortal, the first duty of christian zeal is to employ means to save them. But we content ourselves by referring to an authority against which there is no appeal the authority of public opinion; that public opinion which exercises its vigilant control over all human proceedings; which legislates both for Governments and Churches; and erects a tribunal, to the decisions of which the throne and the altar are alike compelled to be ultimately subject. To arraign, therefore, these public institutions, is, in fact, to arraign public opinion, which has decided that they were needed, and has thought proper to sanction them by its support; and so long as it honours them with such tokens of its confidence, and makes them the depositories of its bounty, it surely becomes a paramount obligation to fulfil the trust. To act otherwise, would be to shrink from a duty, while in possession of the means of performing it; to alienate a friend, perhaps without the hope of gaining an enemy. It is to withdraw, when success encourages us to advance; and to sound a retreat, with the pledges of spiritual conquest in our hands. It is to commit a double fraud; a fraud on those at home, who are willing to give ;-and on those abroad, who are no less willing to receive. It is to abandon scenes of labour which God has specially honoured with his blessing; and to extinguish the light of the Gospel where it has began to shed its dawn, with the glorious and animating prospect of shining more and more unto the perfect day."

We lament any disposition to depreciate societies, which confer so much lustre on the present age, and which are so eminently calculated to uphold the moral dignity of our Church, and to extend its usefulness. The period no longer exists, when the name alone of the Church of England was sufficient to inspire respect and homage. Prescriptive rights are vanishing; the partition wall is thrown down; and henceforth we must appeal, not to the number and extent of our immunities, but to the utility of our services, and the excellency of our principles. In the present day, every thing is undergoing the solemn ordeal of public opinion. To oppose

its decisions is unwise in policy, impracticable in its object, and highly injurious to the Church, the interests of which we profess to promote. We may plead zeal in her cause, but zeal without charity is intolerance; and prejudices, which are blameable in all, are criminal in the minister of Christ. We may think that we thus are doing God service, and at the same time be fighting against him. We would earnestly call, then, on the members of our own communion, and especially on the younger clergy, (while in the vigour of their strength, and their full capacity for usefulness,) to imbibe the spirit of the age in which they live; to co-operate in these truly Christian efforts, and to recognize the finger of God in their design and progress. Nor can we refrain from expressing the ardent wish, that prejudices may be removed, dissensions cease, and that all Christian people would offer up unceasing prayer to the Almighty, for his spirit to become the workman of this mighty machinery, unto his own glory, and the moral regeneration of mankind. "Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth."

CHAPTER IX.

His annniversary sermon for the Church Missionary Society-Meeting at Bedford, in behalf of the Jews-Bedfordshire Bible Society-Tours for the Jewish and Church Missionary Societies-Extracts from his Journals-Success of these tours-Their influence on the general interests of religion-On his own personal improvement-On that of his parish and family.

We have before alluded to the anniversary sermon, preached by Mr. Richmond for the Church Missionary Society, in May, 1809. It is much to be lamented that one so capable of contributing to the stock of valuable theological discourses, should have composed only three sermons for the press; two of them published during his residence in the Isle of Wight, and the third, which we now propose to consider, after his removal to Turvey. This deficiency is one of the consequences of extempore preaching; and ministers of acknowledged talents and usefulness would do well to remember, that they owe to the church some lasting memorials of their pastoral labours, and of their zeal for the general interests of religion.

Mr. Richmond received many urgent representations from the writer, on this subject; but his unceasing engagements, his exten

sive correspondence, and the more immediate claims of duty, were always pleaded in excuse. An examination of his missionary sermon will enable the reader to form some judgment of his powers of composition, and will also afford an illustration of his sentiments on the important subject of missions.

His text is taken from John xxi. 16-" He saith unto him again, the second time, 'Simon, son of Jonas, lovest thou me? He saith unto him, 'Yea, Lord, thou knowest that I love thee.' He saith unto him 'Feed my sheep."" Commenting on these words, he briefly describes the peculiar interest and solemnity of the occasion; the question proposed: "Lovest thou me ?" The answer given: "Yea, Lord, thou knowest that I love thee." The successive repetition of the question, and Peter's asseveration, “Lord, thou knowest all things, thou knowest that I love thee;" and the final command of the Saviour, obedience to which is the test of the sincerity of the profession: "Feed my sheep." The motive of love to Christ is deduced as the only adequate and scriptural stimulus to missionary exertion; and the commandment given, to feed his flock, declares the nature and object of the duty required. The application of the whole to ourselves is inferred from the commission given to Peter and the apostles, as the representatives of the Church Universal to the end of time; and from the fact, that general exhortations, founded upon Christ's general promises to his church, admit of no limitation, either of time or place. He next inquires

Who are the sheep of Christ?

Why ought they to be fed?

When?

By whom?

With what food must they be fed, nourished, and supported? We pass over the first three as obvious in their meaning.

In answering the inquiry-" who shall be the missionaries ?" he observes, "the shepherds whom you set apart to this honourable labour of feeding and nourishing souls for Christ, must be men who love Christ for the salvation which he hath wrought in their own souls; men, who 'feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things.' (Art. 17.) They must be men, not of warmth and zeal alone, but of solidity, patience, and perseverance; men who, like their Lord, can endure the contradiction of sinners. For the most part, it is not so often men of extensive learning, of genius,

and superior literary talents, who are wanted, as men of simplicity and sincerity; men of prayer and meditation; men who so love Christ, as to be willing to spend and be spent, for his sake; men of subdued passions and mortified minds, who patiently wait for the coming of our Lord Jesus Christ."

In his next important consideration-"wherewith they are to be fed," the following remarks claim the attention of all who are engaged in the cause of missions.

"Preach Christ, as a free, full, perfect, and all-sufficient Saviour to the greatest of sinners. The sheep of Christ, whether at home or abroad, will hear and know their own good Shepherd's voice, and none other. Proclaim as from the house-top, 'that God commendeth his love towards us, in that, while we were yet sinners, Christ died for us;' and thus accomplished that wonder of men and angels, 'that God might be just, and the justifier of the sinner which believeth in Jesus.'

"Preach to them the blood of Christ; its atoning and cleansing power. Send over your missionary shepherds, to feed the flock of Christ among the heathen, with the wholesome bread and the pure water of life. We must not trifle in this matter. It is the cause of God and truth. Mingle therefore nothing with their food; disguise it not with any self-accommodating explanations. It is not the equivocal language of a mere fashionable profession of the Gospel, that will convey the word and substance of salvation to the soul of either a nominal Christian, or a real heathen.

"Let the hemisphere of light, which is to burst upon the dark mountains where now the heathen sheep are scattered, be unsullied and without a cloud. Be ye pastors according to God's heart, and feed them with knowledge and understanding. Christ living, Christ obeying, Christ dying, Christ risen, Christ ascended, and Christ interceding for sinners: this is the true bread of life. Our commission to feed his sheep runs thus: 'Go ye and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.' Hence the love of the Father, in giving sinners to Christ; the love of the Son in dying for their redemption; and the love of the Spirit, in sanctifying and preparing them for glory, are the grand themes for Christian meditation. When these invaluable truths are enforced in a practical and experimental manner, the sheep of Christ are truly fed, according to their good Shepherd's design and commandment; and so shall they live and prosper."

In illustration of the foregoing remarks, he quotes the following

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