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Now, how shall we follow this ex- side of him is the plough, and on the ample of love and devotion, in our other the altar. He knows not circumstances and with our light? whether it is for service or for 'sacri

1. We stand by the cross, accept- fice that he is brought thither, but he ing it in its highest sense, when in is“ ready for either.” A lesson this the face of all opposition and heresy

sition and heresy for all Christians. Ready for either and error, we see in it, and maintain —the plough or the altar. And there is in it, the fountain of the whether it be work or suffering, we world's life. What Christ did on the must go to the one as well as to the cross is the ground on which God other in the spirit of the cross.

And now forgives sinners, on which He is our nearness to the cross will become propitious, and bestows on them par- measured by the degree in which this don and purity. We must maintain spirit is in us. this against all opposition. To take 3. We stand by the cross when we lower ground would be to stand afar ithful to Christ's cause, as these off from the cross, or forsake it alto- Marys were of old, in the darkest gether. The offence of the cross has hour. When He is crucified afresh, not yet ceased, and we must uplift it and put to an open shame by the before the eyes of the world.

unbelief and scorn of men,

when we 2. We stand by the cross when we cannot avow ourselves on His side imbibe to the fullest the spirit of the without loss or without reproach, then cross—the spirit of Him who died are we tried as were those who followed there. That was the spirit of self- Christ to Calvary. And it is for us sacrifice and self-forgetfulness. Of then to do as they did, and take our His self-forgetfulness we have a strik- stand by the cross. We have in this ing illustration in the fact that in the the example, not of the Marys and midst of His sufferings he could say John alone, but of Peter likewise. to John, “Behold thy mother.” And Though he forsook his Master and as to self-sacrifice, much as He had fled, he was recovered and brought denied Himself in becoming Incarnate, back, and could say, “ Thou knowest in living a life of poverty, it was now all things; thou knowest that I love especially that He was offering Him- thee.” And from that hour he stood self a sacrifice for us. We cannot unfalteringly by the cross of his Lord. repeat that sacrifice in whole or in Through clouds and darkness, as well part. We cannot make our souls an as in the bright and sunny day, his offering for sin. But the mind that place was ever near to Christ, until was in Him is the mind that must be on a cross like Christ's he laid down

And the more it is, the more his life for his Master. Our fidelity we have of the spirit of self-sacrifice to Christ can never lead to such an and self-forgetfulness, the nearer do end as this. But it is often tried, we stand to the cross.

and though it be but in small things, On the seal of an American Mis- it is severely tried. And ours will be sionary Society there is an instructive the crown at last only if we continue little picture. There stands the faith. to stand where the Marys of old ful, patient ox-he belongs not to stood, by the cross of our Lord Jesus himself, but to his master. On one Christ.

in us.

SPECIMENS OF RECENT POETRY.

I.-By the Author of " Chronicles of the Schönberg-Cotta Family.”.

THE POET OF POETS.

We are His workmanship, created in Christ Jesus unto good works.” We know there once was One on earth Had stirred men with such rapturous Who penetrated all He saw,

awe To whom the lily had its worth,

As would those living words of His, And Nature bared her inmost law.

Calm utterance of what He saw ! And when the mountain-side He trod, All earth had on those accents hung,

The universe before Him shone, All ages with their echoes rung. Translucent in the smile of God,

But He came not alone to speak,Like young leaves in the morning sun.

He came to live, He came to die: Glory which Greece had never won,

Living, a long lost race to seek ; To consecrate her Parthenon.

Dying, to raise the fallen high.

He came, Himself the living Word, Nature her fine transmuting powers

The Godhead in His person shone; Laid open to His piercing ken:

But few and poor were those who heard, The life of insects and of flowers;

And wrote His words when He was The lives, and hearts, and minds of

gone : men;

Words children to their hearts can clasp, Depths of the geologic past,

Yet angels cannot wholly grasp.
The mission of the youngest star ;-
No mind had ever grasp so vast,

But where those simple words were flung, No science ever dived so far.

Like raindrops on the parched green, All that our boldest guess sees dim A living race of poets sprung, Lay clearly visible to Him.

Who dwelt among the things unseen;

Who loved the fallen, sought the lost, Had He but uttered forth in song

Yet saw beneath time's masks and The visions of His waking sight,

shrouds; The thoughts that o'er His soul would Whose life was one pure holocaust, throng,

Death but a breaking in the clouds : Alone upon the hills at night;

His Volume as the world was broad, What poet's loftiest ecstacies

His Poem was the Church of God.

THE GOSPEL IN THE LORD'S SUPPER. No Gospel like this Feast

All our Redemption cost, Spread for Thy Church by Thee; All our Redemption won; Nor prophet nor evangelist

All it has won for us, the lost, Preach the glad news so free.

All it cost Thee, the Son. Picture and Parable !

Thine was the bitter price,-
All Truth and Love Divine,

Ours is the free gift given;
In one bright point made visible, Thine was the blood of sacrifice,-
Hence on the heart they shine.

Ours is the wine of heaven.

* From “The Women of the Gospels, The Three Wakings, and other Verses.” New Edition, with Additions. London: T. Nelson & Sons.

Here we would rest midway,

As on a sacred height,
That darkest and that brightest Day

Meeting before our sight;

For Thee the burning thirst,

The shame, the mortal strife,
The broken heart, the side trans-

pierced ;-
To us the Bread of Life.
To Thee our curse and doom,

Wrapped round Thee with our sin, The horror of that midday gloom,

The deeper night within ;To us Thy Home in light,

Thy.“ Come, ye blessed, come!” Thy bridal raiment, pure and white,

Thy Father's welcome home.

From that dark depth of woes

Thy love for us hath trod,
Up to the heights of bless'd repose

Thy love prepares with God;

Till, from self's chains released,

One sight alone we see,
Still at the Cross as at the Feast,

Behold Thee, only Thee!

THE CRUSE THAT FAILETH NOT.

“ It is more blessed to give than to receive.”
Is thy cruse of comfort failing ? rise and share it with another,
And through all the years of famine it shall serve thee and thy brother;
Love Divine will fill thy store-house, or thy handful still renew;
Scanty fare for one will often make a royal feast for two.
For the heart grows rich in giving; all its wealth is living grain;
Seeds, which mildew in the garner, scattered, fill with gold the plain.
Is thy burden hard and heavy? do thy steps drag wearily?
Help to bear thy brother's burden; God will bear both it and thee.
Numb and weary on the mountains, wouldst thou sleep amidst the snow?
Chafe that frozen form beside thee, and together both shall glow.
Art thou stricken in life's battle? Many wounded round thee moan;
Lavish on their wounds thy balsams, and that balm shall heal thine own.
Is the heart a well left empty? None but God its void can fill;
Nothing but a ceaseless Fountain can ceaseless longings still.
Is the heart a living power? self-entwined, its strength sinks low;
It can only live in loving, and by serving love will grow.

CONGREGATIONALISM IN SUFFOLK.

I. ITS CRADLE.

By the Reb. John Browne, B.A., Wrentham.

course between them and that country The Eastern Counties, and especially will sufficiently account for the fact Norfolk and Suffolk, may be regarded that Congregational principles here as the cradle of Congregationalism. took root sooner, and struck down The position of these counties with deeper, than in other parts of England. respect to Holland, and the inter- Holland was a refuge for the oppressed;

Dr. Ames, to whom Robinson was indebted for various modifications of his system, was born at Ipswich. His brother-in-law, John Phillip, was driven to America from his rectory of Wrentham, in 1638, by Bishop Wren, but returned at the commencement of the civil war, and became the first pastor of any Congregational Church in this county. He was a member of the Assembly of Divines at Westminster, and known as an “independent man” there.

and these counties afforded the greatest facilities for escape whenever danger was imminent. Many persons who were either natives of these counties, or ministers in them, at various times availed themselves of the protection which Holland afforded, and fled thither that they might enjoy what their own country denied them—“freedom to worship God ;” and thence, when opportunity presented itself, they returned to these shores, and planted the Churches which still exist amongst us.

But Holland was the refuge, not the birthplace of Congregationalism. Robert Browne, who in these latter days was the first to revive its distinctive principle, was a beneficed clergyman in Norwich. He unhappily held, in connexion with that principle, many extravagancies which tended greatly to discredit it in the estimation of the Puritans of his time; but, notwithstanding this, his opinions spread and took hold of the hearts and consciences of many, especially in the neighbourhood of Bury St. Edmunds. There, in 1583, John Copping and Elias Thacker were executed, for no other crime than for spreading certain books which had been written by Robert Browne against the Common Prayer, and which, it was asserted, “undermined the constitution of the Church by acknowledging her Majesty's supremacy in civil causes only." Elizabeth “ shed the blood of sectaries, but,” as an historian * has stated, “the victims were eccentric unrecognized fanatics, not members of the great Puritan community." These unrecognized fanatics were the protomartyrs of Congregationalism. Ames, Robinson, Goodwin, Bridge, Phillip, and Ward were all connected with this portion of the kingdom, and they were among the true restorers of the principle of Congregationalism freed from the extravagancies of Browne.

II.-THE SEVEN CHURCHES. It is clearly ascertained that seven Congregational Churches were formed in Suffolk between 1640 and 1660, viz. —at Bury, Wrentham, Walpole, Sudbury, Woodbridge, Beccles, and Wattesfield. The old Church books, belonging to five of them, are still in existence, and from these records a very clear account can be obtained of the circumstances under which they originated.

BURY ST. EDMUNDS was a true separatist Church. It thoroughly abjured the Church of England, as appears by the following extract from its Church book:

“Be it known unto all the saints of Sion that we ... being convinced in conscience of the evil of the Church of England; and being ... fully separated not only from them, but also from those who communicate with them publicly or privately; resolve, by the grace of God, not to return unto their vain inventions, their human devices, their abominable idolatries or superstitious high places, which were built and dedicated to idol. atry. And we . . . covenant to become a peculiar temple for the Holy Ghost to dwell in, an entire spouse of Jesus Christ, our Lord of glory ... and so to walk in all his ways, so far as he hath revealed unto us, or shall reveal hereafter."

This covenant was written and signed in August, 1646; and it is evident from the whole tenor of it that the spirit of Robert Browne survived the martyrdom of his disciples at Bury, and still lingered in its neighbourhood. For some

* The Continuator of Sir J. Macintosh, Vol. III. p. 287.

time they “ maintained a minister at Manning appears to have been its first their private charge," and " hired the

pastor. This Church was in all probaShire House, at a great rent,” for their bility at first migratory, meeting at meeting-place; but the Church had no Cookley and Walpole alternately; but, pastor till January, 1655-6, when Mr. when it became necessary to build a Thomas Taylor was chosen, and or- meeting - house, fixed its location at dained to that office.

Walpole. The original building is still WRENTHAM was from the first a Church in existence, and in use, and is a pecuof another type, not separatist but re- liarly interesting monument and memoformed. Its pastor was at the same rial of the past. Its early records are lost. time rector of the parish, and had been Sudbury possesses no historical acso for forty years: its place of meeting count of the formation of the Church was the parish church. John Phillip there; but in 1651 Mr. Crossman was had imbibed his Congregational prin- its pastor; he continued in this office ciples from his famous brother-in-law, at the period of the Savoy Conference. Dr. Ames, in earlier life; those prin- He was at the same time incumbent of ciples had been confirmed in America, Little Henny, near Sudbury, but in the whither he had fled from the wrath of

county of Essex, the Church of which Bishop Wren; they had been professed was in ruins ; from this living he was in the Westminster Assembly, on his ejected in 1662, but he afterwards conreturn from banishment, and then having formed, and in 1683 was rewarded with long conducted the affairs of his church the Deanery of Bristol. He was sucin harmony with them they were em- ceeded in the pastorate of this Church bodied by him on the first day of by Mr. Samuel Petto, who had been February, 1649-50, in a Congregational ejected from St. Cross, Southelmham. Church. The spirit in which the brethren WOODBRIDGE. “ On the 18th day of acted will be understood from the follow- the seventh month, 1651, several serious ing extract from the Church book:- Christians in and about Woodbridge

“The worke, which now wee have in were associated and framed into a visible hand, we desire may be conceived [of] Church for Christ according to the Conbut as yo reforming of oʻselves according to gregational way and order,” and entered that Church estate, the patterne whereof into a “covenant," the terms of which is set before us in the words of Ct. ac.

are on record. cording to ye measure of of enlightening Mr. Frederic Woodall was their first therein. This to prevent misconstruc

pastor; "a man of learning, ability and tions of meddling with, or censuring any

piety, a strict Independent, zealous for Churches by of course, the grounds whereof

the fifth monarchy, and a considerable we doe shewe.”

sufferer after his ejectment” in 1662. Thus it will be seen that they did not BECCLES. On the 6th day of July, repudiate their former Church state, 1652, nine persons "joyned in covenant but simply reformed themselves by togither under ye visible Regiment of Scripture rule as they understood it; Christ, according to ye Gospell ;” and and without censuring others pursued this union was publicly ratified in the what appeared to them to be the more presence of “messengers” from Norwich

Mr. Phillip was the and Yarmouth, on the 23rd of the same “pastor” of this Church, and William month. Ames, M.A., son of Dr. Ames, was its On July 29, 1653, a pastor was “teacher."

chosen," whose name is not given ; but WALPOLE was a gathered Church : it though they had chosen a pastor they “set down in Gospel order” at Cookley, were for some time in an unsettled on the 21st June, 1649, and Mr. John state, and the Church book notices

excellent way.

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