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doom of Eli's hou :e, that night made known to Samuel, did not compass the entire purpose for which the Lord called him. From that time forward, Samuel did know the Lorl, and he walked in the light of that knowledge, and Israel profited thereby. “The Lord was with him, and let none of his words fall to the ground. And all Israel, from Dan even to Beersheba, knew that Samuel was established to be a prophet of the Lord.”

I would not wilfully indulge in any curious or eccentric suggestions, but I am prone to think that there is a testimony given us respecting Samuel which admirably fits him to be held up as a model.

We are told that “the Lord revealed himself to Samuel by the Word of the Lord.” This appears by the record to have been habitual, as though it were said that the Lord, after that memorable occasion, constantly communed with him. But the manner of privileged intercourse was not by vision or dream, in which symbolical imagery passed before his eyes, but it was simply by “the Word of the Lord.” In beautiful accordance with this we have in his entire career, a record of unswerving consistency. He came on to the stage at one of the darkest epochs of the nation's history, and he died just before day-break of the brightest chapter in the nation's annals. Though he anointed two kings, his life was not passed amidst the pageantry of courts. In the presence of any extraordinary crisis he proved his superior wisdom, yet the greater part of his lifetime was passed in the busy activities of practical assiduity. And surely the moral may thrust itself on our notice, that it is by communion with God, through the Word of the Lord, that we must look for the spiritual strength which can enable us to do our daily task eminently well, and to perform any eminent services that may come to our lot, with unruffled serenity.

The publicity of Samuel's life does not destroy the privacy of his character. In a green old age he lays down an office which had entailed the cares without conferring on him the crown of a king, having a conscience void of offence. He had used his vocation well. Many were benefited by his judicial dignity, while he was himself uncorrupted by deceitful emoluments. His retirement was not idle.

“At least not rotting like a weed,
But having sown some generous seed,

Fruitful in further thought and deed," He established "the school of the prophets” at Ramah. Such a tradition exists among the Jews and receives countenance from scripture. He most certainly held an appointment over the company of the prophets at Naioth, whether he was the founder of that college or not. (1 Sam. xix. 18-20.)

The biography of Samuel will, therefore, teach us not to neglect or distrust the careful training of our children, because no education, however sound, can communicate the Spirit of the Lord. Nor are we to despise the ordinances of religion because they are insufficient of themselves “to guide our feet into the way of peace.” And yet upon those who have been thus early brought to the temple, we may enforce the necessity of that attainment by which only they can “ know the Lord.”

The divine calling was as illustriously exemplified in this child, though almost faultless in his piety, as it was in the rescue of the most abandoned sinners.

A rich experience of the loving-kindness and tender mercies of the Lord does not require a back-ground of profanity to make the picture lively and attractive. “Only fear the Lord and serve him in truth with all your heart, for consider how great things he hath done for you.”

A Harder's člarnings.

No. I.


which I occupy upon a corner of your walls, and I shall send you tidings every now and then of the doings of the enemy. You will have need to grind your sword anew and lay about you right and left, for I perceive that the Roman regiment is creeping up to our defences under cover of a band of Evangelicals upon whom you must, however reluctantly, open your batteries again with red-hot shot. Mind it must be red-hot, or those gentry will not feel it. I do not propose to be more than a mere watchman, anxious to warn others and set the more practised swordsmen and gunners at their work; and hence you will excuse my making many notes or comments upon the facts which I present to your readers; only I should like to observe that your heaviest censures and sharpest condemnations are none too severe, and I hope you will never soften them to please any man. The cancer lies deep; cut Sir, with your keenest lancet: it is at your peril that you spare the knife. I have heard of one very Evangelical divine, who says, that nothing on earth ever makes him feel so like a devil as the mention of your name. This shows that you have power to annoy the old enemy; and I hope you may use it with greater vigour than ever.

The devil will never be cast out of the Establishment by honeyed words, in fact I doubt if he will ever go out at all so long as stick or stone of the State Church remains. The fretting leprosy is in the walls of that old house of corruption, and it needs to be treated according to the regulation laid down in Leviticus xiv. 45: “ And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place.”

The war with this daughter of Babylon must know no truce or abatement. Spare no arrows, but pray the Lord to guide them, and let them be dipped in zeal for your Lord. No peace with Anglicanism, and no rest till its errors are utterly destroyed. Here is fuel for the fire of your holy indignation. You will hear from me again.

Yours with anxious heart,


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The Rev. James Davies, M.A., Rector of Abbenhall, Gloucestershire, has favoured the worid with his views npon the case of Miss Constance Kent in a pamphlet, entitled, “ The Case of Constance Kent viewed in the Light of the Holy Catholic Church.” The subjoined extracts will show how impudent the Romish party in the Anglican Establishment has of late grown. Speaking of the unhappy girl's confession, he says:

“ Such is the present result of a case which has been brought to that résult by a system, of which I feel bound to speak---the monastic system. One part of it consists in a regular, orderly, but voluntary confession--in this instance it was remarkably so. She had however, I doubt not, all the advantages of official confession to a priest, and of unofficial confession to the Mother-Superior and the sisters, if she chose. Still the sacramental confession is the most positive, the most assuring, for it is a special means of grace, and a special pledge of

And surely the Church's means and pledges are more to be depended upon than the loose and unofficial words of even the holiest and purest; these comfort much, but those bind fast.

“ The office of priest has been in abeyance for years I fear in the English Church; it is being revived now, but not universally. The bishop in giving holy orders to priests, says, ' Receive the Holy Ghost for the office and work of a priest in the Church of God now committed unto thee by the imposition of our hands. Whose sins thou dost forgive they are forgiven, and whose sins thou



dost retain they are retained. These words must have a strong meaning, or no meaning at all

. They cannot mean that man can forgive sins, but they must mean that man, through the priest's office, is an instrument and channel in the remission of sins; and if we slight God's ways and channels, which he himself has set in his Church, we cannot look elsewhere for pardon and peace, and all the blessing and comfort of systematic and sacramental absolution.

“In cases such as this, of notorious and great atrocity, there must be a degree of high pressure applied, and men and women must band together in brotherhoods and sisterhoods to meet them. Only such as can live the very high life can stoop low enough to go down to the very abyss of sin and misery, and rescue a soul here and there from perdition by the most loving sympathy. Such only can draw them, and win them by giving themselves up wholly to such a service and mission of love. Such only can make an inroad and an onslaught upon the debased state of our densely crowded cities. Such only can penetrate the lanes, alleys, courts, and slums of vice which are a disgrace to our Christian country. The two extremes must come together for any good effect. The very high and holy, and the very low and unholy. Very good sort of parochial clergymen, very good Christian men and women may be of great use, and are so in parochial and domestic life, but for desperate cases like Constance Kent's, for home missions in large towns, in our seaports, and in our factories, there must be single men and women without domestic ties, or any earthly tie but that of plucking souls, like burning brands, out of the fire. We need men and women who will be fools for CHRIST's sake, who appear to the world beside themselves, and who by a chivalrous devotion appear mad to the world. Such brotherhoods and sisterhoods must flourish and abound ere the Church of England will effect any amount of conversion which can fairly be called national.

“We have much to protest against, and much to imitate in Rome. There is a saintliness to be found there, amid much corruption, which is to be found in no other Church upon earth; and if we imagine she is an apostate Church, or a mass of corruption—not a mixture of good and bad—of use and abuse, like ourselves and every other militant Church upon earth, we give way to a prejudice, not only unworthy of men of thought and fair judgment, but of men of Christian charity.

“ The whole treatment of the case is, I fear, thought to be more after the manner of the Romish than of the English Church. I hope, therefore, to point out the difference as well as the likeness between the two Churches. Both ought to be Protestant. Neither are infallible, both erring. We rightly protest against the errors of Rome. But it would be a very partial Protestantism if we did not also protest against our own errors at home. I am sure nothing but reformation in each will bring about union in both. Each, however, must look at home rather than abroad. Reformation is a constant habit, not a violent act. We have been reforming these last forty years, and we must keep going on in the way of temperate reform, not in violent acts of revolution.

“No one can justify the acts of violence in Henry VIII.'s time. Uses and abuses were ruthlessly confounded together, and swept away.

Wholesale spoliation took the place of judicious selection and judicious abolition. Holy monks and nuns shared the same fate as profligate men and women, and dissolution instead of reformation was visited upon the

most wise and sacred foundations. “Such institutions are being revived, and Constance Kent has found a home in one, whose influence can penetrate her prison walls, and be still her guide, her strength, and comfort. Together with the Home and Refuge comes, of course, the single state. In every Church, as in the Greek, both the single and the married state should exist in due proportion; and if Providence were fairly followed, and the direction in which its finger pointed duly heeded, we should have more single and fewer married priests. Each can do what the other can not do. Thus a system of supply and defect, of correction and compensation, of help and sympathy, would be healthfully carried out through all the members of CHRIST's mystical body."

Here is another pretty piece of unmitigated Popery. May the Lord deliver us from the Pope of Rome, the rector of Abbenball, and all such enemies of souls.

“Without question we have learnt, and must still learn, much from Rome, both as to the priesthood, the brotherhood, and the sisterhood. In such institutions we have made a beginning ; rather, I should say, a revival ; but we are yet in the infancy of such things. And we must yet learn, but in a true Catholic way. We must be learners, and also discerners. We must hold our own, while we borrow from others. Never--oh, never, let us forget we have Catholic ground to stand upon, as well as our sister Church. We have, as well as they, the apostolical succession. We have the tradition which has been handed down to us, the one faith, the one regenerating baptism, the ancient liturgies, creeds, and the whole sacramental system. All this forms the dogmatic interpretation of Holy Writ. This, I affirm, we have, and must hold the deposit committed to our trust. But, alas! we have it only in principle and profession. Practically hundreds and thousands, nominally in our Church, betray that trust. The Bible, and the Bible alone, is their creed; and Scripture too, God's infallible Word, is interpreted by man's private judgment. Weak, erring, capricious opinion usurps the authority of the fixed dogmas, sacraments, and ordinances, which have always, everywhere, and by all the faithful, been held sacred. Such alone can be the anchor of any soul, especially such a soul as Constance Kent's. We see the consequences of such teaching by the tossing to and fro of unstable souls, and by the various winds of doctrine which agitate, but can never regulate unbalanced minds."

There seems to be a wide spread system of monkery in the Anglican camp, if our last quotation means what it seems to bear upon the surface: let it be read with attention and thought over; perhaps, however, the last few sentences are too ridiculous to excite any feeling but that of amusement, at the novel idea of hidden life in Christ amidst boatings and cricketings, &c. :

“And now, in conclusion, I address myself to such as are banded together in a holy order of brotherhood—a brotherhood bearing the name of the Holy Trinity, and formed, I believe, in large measure from undergraduates of our universities and sixth forms of public schools and colleges.

“ To you I wish now especially to speak with warm sympathy, fatherly affection, and sincere but not severe truth. Many of you, I know, are in training for

I the single, devoted, and higher life, Aim, then, to be priests, Catholic priests, without priestliness. Enlarge your minds, now you have the best, perhaps the only opportunity, with classical learning, ancient lore, and general information: cultivate the society of others in different situations, and from collision of mind with mind, learn the lesson of large sympathy and universal humanity. Don't be caught by the fringes and frontals of religion, by gold, or silver, or ivory crosses. Before you look at the cross without, feel it within, and bear it with right good will. If you are called Romanist, Papist, Jesuit, through frequenting early communions and daily services, answer not again ; or, if you can't receive an injury like a stone wall, take your revenge' by returning a good word for an evil one-good-will for ill-will

. Remember ill-will was Constance Kent's initiative in her sad case. Ponder that case, as a preparation for dealing with such dread cases ten years hence, as priests; but speak little of it now. At present yours must be the silent, hidden life in Christ amidst cricketings, boatings, and other manly and healthy sports. Don't be in a hurry for martyrdom. When you are priests, then martyrs you must be. But shun notoriety now, good or bad, for both are dangerously flattering."

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Gleanings from Nature.

THE INVISIBLE WORLD. THE THE invisible! how various are the imprint any image upon its sensitive

emotions which the thought of the screen, so are there tribes of animated unseen calls up in different minds; is it existences so minute, that the eye of to be a ghost story ? a charmingly man cannot behold them; the medium, horrible recital of how some village however, is not one that by mysterious maiden was scared, as she passed down rappings, or ingenious dodges, imposes the lane, by the apparition of a large upon the credulous, but has been prefigure, with balls of fire in its head, and pared by men of scientific precision and from whose mouth proceeded smoke; skill, and gradually brought to its which calmer reflection and enquiry present high state of perfection by the proved to be Farmer Tomkins' white- labours of many generations. It is, faced cow, lounging its lazy head over moreover, available to all who are willing the top of the gate. No it is not to be a to accept the help it will afford them. ghost story; nor do we intend now to Will you take the MICROSCOPE, and descant upon tnat vast army of real but by its aid see if these things be so ? In unseen agencies, whose business it is to this case surely seeing will be believing; do the will of their Maker, and who are the instrument is before you, with an constantly engaged ministering to the object-glass of low power attached ; we heirs of salvation. We have no means take from our little pond, with a camel's of piercing the veil, though it may be hair pencil, a small quantity of water, but a very slight one, which intervenes and placing it on a clean glass, proceed between us and those myriad inhabitants to examine it. With the unaided eye of the unseen world, which "walk the you do not see anything in the water; earth both when we wake, and when we place it under the object-glass; now sleep.” The existence of these members you behold a number of bodies moving of the spirit-world is matter of faith and about with the greatest freedom, to not of sight, and we would not if we whom the drop is a mimic ocean, through could, indulge in the impious absurdities which they swim, now within and then of the so-called" mediums,” who pretend gliding gracefully out of the field of to recall to this material sphere the dis- vision. Mark well the shapes of those embodied spirits of either friend or foe; you see that you may again recognise for we have no sympathy with revela- them, and the magnifying power shall tions of a shockingly stupid character be increased; it will, however, be defrom those who, while in the flesh, could sirable to make the water more shallow; at least speak thoughtfully, and with this we do placing over the drop a film some pretensions to the proprieties of of French glass, about one-fiftieth of language; yet we are fain to confess an inch in thickness, which being gently that without a medium we cannot make let down flattens the water, without acquaintance with that vast range of injuring its living occupants. On invisible life to which we desire to in- again observing it, you find the creatures troduce our readers.

you first beheld appear vastly increased There is more in heaven and earth in apparent size, and with them many than is dreamt of in our philosophy, but others you could not previously detect; in order that our philosophy may be and there are others still smaller, whose enlightened, we must obtain aid from forms are so ill-defined, that you must without. The human eye is admirably still further increase the power of the adapted for the various functions it has miscroscope, and press the French glass to fulfil, and the range of its power is cover of the drop so that it shall be wonderful, extending as it does from an a mere film, and lo! there are beings extremely small point or line to the wide so small

, that we may conclude human and varied landscape of plain and moun- skill has not yet succeeded in enabling tain: yet as there are limits to the us to trace out the most minute forms extent of its powers in distance, and of living organisms. thousands of objects too far remote to How astonishingly lavish of life the

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