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of ground opposite the chapel, when the foundation-stone of a house for the minister was laid by the Rev. J. P. Lewis, of Diss, who also delivered an address. After partaking of tea the assembly adjourned to the chapel, and listened to addresses delivered by the Revs. C. Elven, J. P. Lewis, W. W. Cantlow, of Isleham, and W. Lloyd, of Barton Mills. In order to maintain a resident minister at West Row the friends are compelled to build a dwelling-house, as the number of houses is altogether inadequate to the wants of the population, and the minister for some years past has been compelled to occupy apartments. SUTTON-IN-THE-ELMS,

LEICESTERSHIRE. On Tuesday, June 21st, the Baptist chapel in this place, which has for the last hundred years been the meeting-place of one of the oldest Noncon. formist churches in the kingdom, after undergoing extensive repairs and alterations, was re-opened for public worship, when two able sermons were preached, that in the morning by the Rev. J. Martin, B.A., of Nottingham, and that in the evening by the Rev. J. Mursell, of Kettering. Dinner and tea were provided on the spot under a spacious marquee. In the afternoon select pieces of sacred music were sung by the choir, and several brief addresses given, the Rev. J.P. Mursell, of Leicester, presiding. And on the Sunday followwing, June 26th, two excellent sermons were preached by the Rev. T. Lomas, of Leicester. The proceeds of the services amounted to £40. The improvement effected in the chapel is so great, that it called forth the admiration of all present who know the place in its former state.

KIDDERMINSTER.-On Monday, June 27th, a tea-meeting was held in the music-hall in this place, which brought together some 500 persons of every denomination of the town to help the Baptist friends in their building fund for a new chapel. After tea Alderman Turton presided, and the Revs. T. Marsden, B.A. (Independent); s. Dunn, of Atch Lench (Baptist); W. Symonds, of Pershore (Baptist); and Thomas Fisk, the pastor of the church, suitably addressed the meeting, The situation of the old chapel is acknowledged on all hands to have been for a length of time most dis. advantageous either for gathering or maintaining a congregation, and the church having, through the liberality of one of the Kidderminster manufacturers, an offer of a capital site in the centre of the town, at once felt it their duty and interest to accept it.

About £550 bave been already collected and promised, and the pastor will thankfully acknowledge the aid of all who feel interested in the extension of Christ's kingdom.

NORTH SHIELDS.-Services were held in the Baptist Chapel, Howard Street, North Shields, on Sunday, July 10th, in connection with the fiftieth anniversary of the Sunday-school. On the follow. ing Wednesday a tea-meeting was held in the school-room, Stephenson Street, after which a public meeting, which was numerously attended, was held in the same place. Mr. Williamson was called upon to preside. Devotional exercises having been engaged in, the chairman, the Rev. J. D. Carrick, the minister of the church, read a brief but interesting account of the school since its formation. The Rev. W. Walters then delivered an interesting and appropriate address on the subject of Sunday-school work. The Rev. Mr. Carr and other ministers and gentlemen also addressed the meeting.

SEVENOAKS, KENT.-On Thursday, July 7th, services were held to recognise the Rev. J. Jackson as pastor of the church at Sevenoaks. The Rev. F. White, of Chelsea, commenced by reading and prayer, The Rev. G. Rogers, of the Metropolitan

Tabernacle College, gave an impressive pastoral charge. The Rev. C. Vince, of Birmingham, offered prayer, especially commending the pastor to God. The Rev. W. Brock addressed the church. A hundred and thirty persons sat down to tea in the old assembly-room, which was tastefully decorated. In the evening, the Ror. C. Vince preached froin Heb. xüi. 8. Many neighbouring ministers were present. MINISTERIAL CHANGES.—The Rev. Philip Bail

. hache, of Salisbury, has accepted the cordial and unanimous invitation of the church at West End, Hammersmith, lately ander the pastorate of the Rev. Dr. Leechman.-The Rev. J. B. Brasted has resigned his charge at Andover, and is now open to an invitation to a vacant pulpit.-The Rev.d. Field, from the Metropolitan College, has accepted the unanimous invitation of the South Portland Street Baptist church, Glasgow, to the co-pastorate, in connection with the venerable Alexander M‘Leod. Mr. Field commenced his stated labours on Sunday, the 19th of June.-The Rev. J. Hirons has been obliged, on account of personal affliction, to resign the pastorate of the Baptist church, George Street, Hull, on which he so lately entered. His retirement and its cause are the subject of deep regret, both to the church and to Mr. Hirons's ministerial brethren in the country.—The Rer. Thomas Evans has resigned the pastorate of the Baptist church at Waterford.-The Rev. B. P. Pratten has (on account of ill-health) resigned the pastorate at Guilsborough, Northamptonshire.The Rev. L. B. Brown, of Berwick-upon-Tweed, has accepted a cordial and unanimous invitation to the pastorate of the Salthouse Lane Baptist church, Hull.-The Rev. Joseph Price intends to resign the pastorate of the Baptist church, Monta. cute, Somerset, at Michaelmas next, after a con. nection of forty-three years.--The Rev. Joseph Drew, nineteen years pastor of the Baptist church, Newbury, has accepted the unanimous invitation of the church meeting in Trinity Road Chapel

, Halifax.--The Rev. T. R. Stevenson, of Harlow, has accepted the unanimous invitation to the pas. torate of the church worshipping in Union Chapel, Luton.--Mr. T. Foston, of the Baptist College, Bristol, has accepted the cordial invitation of the church meeting at Salem Chapel, Clarence Parade, Cheltenham.--Mr. Parry, of the Baptist College, Bristol, has accepted the cordial invitation of the Baptist church at Wells.-The Rer. Charles Williams, of Accrington, has accepted the unani. mous invitation of the members of the church worshipping in Portland Chapel, Southampton, to become their pastor. It is expected that he will commence his labours about the end of September

, - The Rev. H. Ashbery, of Sheffield, has accepted a unanimous invitation to the pastorate of the church in Wellington Street, Luton, Beds.

The Rev. J. W. Ashworth has resigned the pastorato of the church meeting

in King Street, Oldham, and has accepted the cordial and unanimous invitation of the church meeting in Broad Street

, Pershore.-The Rev. E. Bott, of Barton Fabis

, has accepted the unanimous 'invitation to the pastorate of the Baptist church, Tarporley, Cheshire, and will commence his labours on the first Lord's day in August. --The Rev. Harris Crassweller, B.A., of Woolwich, has received an invitation from the church at 'st. Mary's Gate, Derby, and has consented to become its pastor on the first Lord's day in September; until which date, however, he does not relinquish his connection with the church at Woolwich.-The Rev. T; A. Binns has, on accouut of the delicate health of Mrs. Binns, resigned the pastorate of the church at Warwick,

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“Built upon the foundation of the Apostles and Prophets, Jesus Chrigt himself being the

chief cornør-stone."

SEPTEMBER, 1864.

“ THE UNSPOKEN WARNING."

To the Editor of THE CHURCH. Dear Sir,—The paper entitled “The Unspoken Warning" in your last number, reminded me of the following short account of a somewhat similar is providential interposition of which I wrote the remembrance some time ago.

Innumerable instances could be furnished from the lives of Christians accusstomed to "observe 80 as to “understand the loving-kindness of the Lord,” in y such special tokens of his care.

I am, dear Sir,

Yours faithfully, Hackney, August 11th, 1864.

JAMES HOBY.

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The late Dr. Olinthus Gregory used to relate a singular instance of preservation from great bodily harm, possibly even from death, by the repeated recurrence of a well-known phenomenon, which often passes unobserved, or is produced for mere amusement, viz., the sudden rekindling by a breath of air of a flame that has been previously blown out. The circumstance now to be related occurred about the middle of Blackheath, and many years ago, when that delightful suburban region was often a dreary and dangerous solitude for a wayfarer. It

was late on a very dark night, when the devout mathematician was return. ing from an unusually late visit to a friend, D. Alexander, Esq., then residing on the heath. Mr. Alexander insisted on sending a man with a lantern across the heath and along the road towards Shooter's Hill

. It was in vain to resist the kindness, but not willing to trouble the guide, who would have had to retorn alone and in the dark, Dr. Gregory took the lantern from his hand, said he should manage very well

, and directed the man to return and tell his master of this arrangement. After thus parting, and pursuing his solitary way by means of his light, it occurred to the philosopher that it was a matter of very doubtful prudence in that way to announce to any idle evil-doer who might chance to be about, and of whom there were often many, that some benighted traveller was abroad. Accordingly he decided to extinguish the friendly light, and opening the lantern he blew out the flame, which, however, immediately reappeared in all its brilliancy on shutting the glass door. With customary scientific thought and inquiry he pursued his speculations and his walk for a short time with the aid of the friendly gleam, when, suddenly recalling apprehension of danger from thus proclaiming his walk at so late an hour, he again opened the lantern door, and,

thinking little about it, in like manner extinguished the flame, which, however, in like manner reappeared. With some slight reflection on his own carelessness or clumsiness, the doctor immediately re-opened the lantern, resolved at least on his third attempt to do the thing effectually, and proceed in the security of darkness. This, he thought, was done ; but, lo! for

his

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the third time he now noticed with some surprise that the flame burst ou afresh. Now, however, it was not merely astonishment, but his pious min ever ready to rise in holy meditations to the Father of lights, sought its fellov ship with the Divine Redeemer. It became, in fact, a religious question whethi this singularly repeated occurrence might not have been permitted for sor gracious purpose ! At all events, with meek and confiding humility, often beautifully exemplified by this eminent saint of God, he crossed the grass solitude, and having reached the road turned to the right, proceeding up th hill to Woolwich Common, the place of his residence, with the cheerful com panionship of the oft rekindled light.

It is well known that in the Woolwich artillery exercises, the men are ofte employed in various exploits, not only of firing, but with floating bridges, deep entrenchments, or earth-works, &c. It was so at that period; and froi some cause or other a very considerable excavation, suddenly made between tl time of his afternoon walk and his midnight return, had been left open, th deep fosse had not been filled in again, and no notice or warning had bee thought needful,--probably some further practice was intended the followin morning. But how kind a Providence was that which so singularly interposer to prevent the broken and mangled limbs of the professor, or perhaps his dea body, cold and stiffened, being found in that chasm! At all events, on reachin the spot, and surveying the danger with the aid of his strangely rekindle lantern, he concluded, with grateful praises to God, his preserver, that but fo the renewed flame he must have inevitably been precipitated into the digging and might have been found there injured, and helpless, and insensible.

How much does such an interposition illustrate the fatherly care of God ove his confiding children ! And how many equally signal manifestations ar recorded in the history of his Church! Each believer may rejoicingly exclaim

My times are in thine hand,"

LAWFUL STRIFE.

BY THE REV. A. MʻLAREN, B.A. "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall

not be able." -Lulce xiii. 24. This is Christ's answer, as is frequently petty curiosity to know about the persons remarked on it, to a question which was applications of it. And whilst there is no turning the solemn matters of Christian a word in the Bible to rebuke, but rathe truth into food for curiosity about other everything to encourage and foster, th people. “One said unto him," apparently questionings of pure and seeking spirita with reference to something that Christ who desire to know wisdom, and to under had been saying, which is not recorded, stand as well as to love and believe, th “Lord, are there few that be saved ?" Scripture does set itself firmly and strong! And the reply is in spirit, “Never you mind against the treating of awful and solem about other people; look to yourself: never questions of God's revelation as the pabulor mind whether few or many will get in, there for religious gossip, and the determining will be a great many shut out, and take care who is, and who is not, a member of hi that you are not one of them!” Now, I body and a sheep of his fold. It is not should by no means be disposed to draw then, the spirit of inquiry that is rebuked from such an answer as this the inference but it is the spirit of narrow persona that is sometimes drawn from it, namely, curiosity; and it is the spirit of postponin Religion is a matter of personal concern, action for questionings, and of making and not for intellectual speculation. That religion a thing to talk about, and a mer is not a true lesson at all. There is no

suring line for other people, rather that likeness between noble longing to under- making it a thing to live by, and the bread stand the principles of a great truth, and of our own souls.

So much, then, for the circumstances spirit encouraged-falling into reveries of under which my text was spoken. I wish aimless wishes, and thinking how grand it to fix, now, upon one or two of the prin- would be if this, that, or the other should ciples that lie in it; and I would just point | happen. If you want a thing, the first conthem out to you before I further elucidate dition is that you should will to possess it ; them. Christ says, "Strive to enter in at if you do not want it, then you may content the strait gate ; for many will seek to enter yourself with indolent wishes. The one is in, and shall not be able." Now it seems like lameness with its halting step ; tbe to me that there are three contrasts here :- other is the strong, firm march: the one is the contrast between striving and seeking; the putting out of the hand, to be drawn the contrast between striving to enter in at back again by “I dare not," “ I had rather the strait gate, and merely seeking to be in; not;" the other is the hand stretched out and the contrast between striving now, and with the muscles strong like iron, never to a future seeking, “when once the master of be retracted till it comes back with the gist the house is risen up, and hath shut to the in its grasp. You know well enough, men door."

So_that there are just these of business, that in the ordinary things of thoughts :- EARNESTNESS; EARNESTNESS life, wishing does not make the banker's IN THE RIGHT DIRECTION; EARNESTNESS book right, -wishing never got anything IN THE RIGHT DIRECTION NOW.

yet. And is it different in regard to the I. In the first place, VAGRANT DESIRES Gospel ? Not one hair's-breadth. Most ARE NOT ENOUGH WITHOUT A SETTLED PUR- people who come under the sound of it in POSE. “Many shall seek to enter in." Do churches and chapels, bave their times when you strive to get in! A vast difference they feebly, and aimlessly, and to no purthere is, my brother, between these two pose, wish—wish that they were Christians, states of mind. I shall have to speak pre- They are like a man lying on a bed, stricken sently about the use that has sometimes down with palsy, who by some strong and been made of this passage, as if it eaid to momentary stimulus is able to lift himself 28, "You can win religion by your own from his pillow for an instant, and reach effort—you can get to heaven bý fighting out his hand towards something; but, hard enough for it,” That does not enter weakened and made worse by the very into my present purpose. But I want to effort, falls back again into a long impomark

very strongly the two entirely dif- tence, and lies there half dead, Oh, my ferent states of mind, which I have put brother, seeking to get in is nothing; for in the simplest possible phraseology, in there is always a heavy counterpoise dragging the contrast between the mere seeking and you back. The feeble lifting of yourself,

with clipped and clogged wings, towards All men,

I
suppose,

know what it is the Sun of Righteousness, is of no use; the to have wishes that never rise to the dignity weight of earth, and the weight of your of willing. We all know what it is to say selves, brings you down on to the plain about anything, “Yes, I should like to again. If ever you are to be insido the possess it ; I really do wish to have it: I gate, it must be by something else than am anxious about it." And we know, too, vagrant wishes; it must be by these being that between that condition of mind, when consolidated and made definite into a fixed conflicting purposes and wishes are tossing purpose. Do not say, “I wish ;" gay, “I the soul backward and forward between will!" them, like a shuttlecock between two battle- And then, just because every act of deci. dores--between that condition of mind, and sion about anything is a struggle and the the fixed and resolute purposo when a man more important the subject and the greater gathers himself up in his concentrated the act, the more certainly $q--we may well strength, and says no longer the word call this willing & strife. There never of the weakling, "I wish," but the word of arises from out of the confused fluctuations the strong man, “I will,"—there is a whole of the mind, a large and mighty purpose, world of distinction. The one is the voice without a struggle and a strife, The exerof weakness, and the certain road to failure ; cise of will is always a conflict. No man the other is the voice of strength, and the decides without a fight for it. He that has certain road to success. In your common no struggle has no will, but yields to the daily occupations, there is nothing more outward impulse whatever it be, and is fatal to a man's power, to a man's doing swayed by it as the long mosses in the anything that he wants to do, than that stream are by the flowing water. But

the striving

whenever the spirit rises in its power, and The second observation, then, which I instead of being absolutely determined by make, is just this : EARNESTNESS IS NOT outward circumstances asserts and exercises

ENOUGII, YOU MUST HAVE EARNESTNESS its power over them and its freedom, there, IN THE RIGHT DIRECTION. It is a strange there is resistance, resistance against one's thing that people will spend so much more self, resistance against one's own purposes,

trouble in being saved (as they think) in a temptations, weaknesses, resistance against wrong way than in being saved in a right. a whole world of externals, resistance and One of the mysteries-we might almost struggle as the very essence of decision. call it perversity-of all our hearts and And therefore we say to you, “ Many seek tempers is, that we take no end of pains to to enter in”—they stand outside, looking force a way into that path of peace and through the gates, and saying, “ It is bright blessedness, to become religious and sure of and beautiful in yonder ; I wish I wer3 heaven-that we take no end of pains to there :"—they seek; do you strive; for force a way some other way into that narrow vagrant desires are nothing, without a road, and will not go in through the gate settled, earnest purpose.

which Christ is, and which God has ap. II. In the second

place, Christ draws here pointed. Oh, brethren, it is not so strange another contrast between entering in at the after all; for though I believe, with all my strait gate, and merely seeking to enter in. heart, that the doctrine of salvation by the I do not suppose that it is an undue refine- blood Christ, through faith in him, is ment, or subjecting the fibres of his speech congruous with all the deepest wants of to too minute a microscopical examination, men's souls, and coincides with the highest to see a large purpose and a definite mean- utterances of the noblest philosophy, yet ing in the singular expression, in the latter there is the side on which it is both reclause of these words, " at the strait gate;"' pellent to men's desires, and seemingly rather, I think, it coincides entirely with antagonistic to men's maxims; and whether the whole doctrine of the Bible about the it be from the side of inclination or from striving that is conjoined with the ac- the side of reason that you approach it, ceptance of the Gospel. To have entered there are difficulties in the way of your in (as I interpret it), is to be in the con- receiving it. It is uttered to all, every dition of a Christian man, to be at peace one; broadly, universally it comes ; with God, to be walking with the light yet it is a strait and narrow gate. Why? of heaven upon my head, to be journeying Because (according to the old saying), on towards the blessed immortality that is “There is room for all, but there is no waiting for us. All men desire that, more room for any one with his pride to get or less consciously, more or less deeply, through it; there is room for all, but no more or less resolutely; but then, though room for any one to carry self in with all want to get in, all do not seek to go in bim.” It is “strait,” just because you “ at the strait gate.” What is “the strait have got to leave outside these thingsgate”? “I am the door ; by me if any your fancy that you are worth anything, man enter in, he shall be saved, and shall go your fancy that you can do anything, your in and out, and find pasture.” The strait

fancy that you can lend God a helping gate may either be taken as meaning the hand in the act of redeeming and sanctione outward means whereby any soul is fying and blessing your soul. You have admitted to the narrow way of life-wbich got to strip yourself

of all that, the purple one outward means is Christ himself-or it

robes of pomp and the subtle burden of may refer to the one inward act whereby selfishness that a man carries ; and that is any soul receives the benefit of that outward why-far more than because it grates means, and then the gate is the act of “re- against hazy and doubtful metaphysical pentance towards God, and faith towards principles--that is why men turn away our Lord Jesus Christ.” Probably it is from the Gospel. I do not want to scold ; more in harmony with the figure to think God is my witness that I do not want to of being in, as meaning the actual enjoy. speak disparagingly or disrespectfully of ment of a state of salvation, the strait road any man's honest convictions : but I would as the God-given means of salvation in the venture, very earnestly, not arguing at all

, Gospel—even Christ and his word, and but earnestly and as a brother, to appeal entering in as the act of faith by which we to any man who fancies he has got pass through that one access into the way speculative objections to the grand old

central doctrine of the Gospel (which

and

of peace.

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