Sidor som bilder
PDF
ePub

When the Church was delivered from persecution, and had rest, there soon burst forth her songs of rejoicing. From that time sacred music was cultivated and greatly improved. Ambrose introduced to Western Christendom, from the East, the antiphonal method of singing the Psalms, known since as the Ambrosian Chant, which we have little doubt was a revival of the old Jewish practice. Gregory I., who was a master of music, invented the simple notation by the seven first letters of the alphabet. He increased the number of tones from four to eight, and introduced to the Church a new and improved species of chant, or plain song, which hence acquired the name of the Gregorian Chant.* Both these modes of chanting are eminently adapted to public worship; indeed, for the Psalms, no other way is equal to them. The Psalms ought always to be sung, whether used as they are found in the version of the Bible, or rendered metrically by our great composers.

A school was early established in England, at Canterbury, for instruction in sacred music; and afterwards Alfred the Great founded, at the renowned seat of learning at Oxford, a professorship for the same purpose.*

*

The Reformers were devoutly intent upon this subject. They wrote hymns, composed tunes, and instructed the people in singing them as a Gospel privilege. As a consequence, Psalmody was co-extensive with the great and blessed work of the Reformation.

There has been a most remarkable revival of Congregational Psalmody in our own day. No congregation can neglect it with impunity. All churches should give diligent and careful attention to it. Good psalmody will be found, henceforth, one of the chief attractions and delights of public worship-especially for the young. May our congregations be baptized by the Spirit of God, and under a grateful experimental sense of God's redeeming mercy in Christ Jesus, sing together

I'll praise my Maker with my breath;
And when my voice is lost in death,

Praise shall employ my nobler powers;

My days of praise shall ne'er be past,
While life, and thought, and being last,

Or immortality endures.

The love, and holiness, and fulness of Christian worship are destined to find their full expression in the coming praise of the Church. The Apocalypse that inspired revelation of the glorious future-testifies, as though it were already accomplished: "And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear Him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia, for the Lord God Omnipotent reigneth. Amen." †

Vocal Music, by John Turner, Esq. + Rev. xix. 5 and 6.

LETTERS TO THE COUNTESS OF HUNTINGDON FROM THE REV. JOHN FLETCHER.

(FIRST PRESIDENT OF OUR College, and Vicar of Madeley, SHROPSHIRE.) (Continued from Page 11.)

Tern, October 3rd, 1760.

My Lady,-My receiving your Ladyship's first letter a fortnight after date, and staying near a week for my friends' advice from Bristol, as well as your going from Aberford, I suppose, at the time I answered it, prevented my second letter from reaching you, if it has not miscarried, and consequently put your Ladyship to the trouble of writing the two letters I received together last night.

I find myself indebted to your indulgence, Madam, both for recommending me to Lady Margaret, and for expressing any satisfaction for my poor ministrations in your family; and though I am conscious I owe those marks of your kindness to that charity that hopes all things, and endureth all things, I return your Ladyship my humble thanks for them, and wish I had it in my power, by the faithfulness of my services, and my attendance on you, Madam, or Lady Margaret, to deserve them better for the time to come. Were I to have my choice, I would prefer waiting at the pool under your roof, or that of those who think like you, to any other way of life; and I'll own to your Ladyship that the thought of giving this up is one of the chief difficulties I have to encounter with now. But I seem to be the prisoner of Providence, who is going, in all probability, to cast my lot among the colliers and forgemen of Madeley. The two hundred souls of that parish for whom I was called into the ministry are many sheep in the wilderness, which, after all, I cannot sacrifice to my own private choice. When I was suffered to attend them for a few days, some began to return to the Shepherd of their souls, and I found it then in my heart to spend and be spent for them. But when I was sent away from them, that zeal, it is true, cooled to such a degree that I have wished a thousand times they might never be committed to my care; but the impression of the tears of those who, when I left them, ran after me, crying, "Who shall now show us the way to heaven?" never wore quite off from the bottom of my heart; and, upon second thoughts, I always concluded that, if the Lord made my way plain to their church, I could not run away from it without destroying the order of Providence.

That time is come. The church is vacated-the presentation to it brought unasked for into my hands-the difficulty of getting proper testimonials, which I looked upon as insurmountable, vanishes at oncethe three clergymen that had opposed me with most bitterness signed hom-and the Bishop of Litchfield countersigns them without the least

objection-the Lord of the Manor, my great opposer, leaves the parishand the very man (the Vicar) who told me I should never preach in that church now recommends me to it, and tells me he will induct me himself. Are not these intimations of the will of God? It seems so to me. What does your Ladyship think in it? I long to go and consult you in Yorkshire, but I cannot do it now without giving up the point on which I want your advice; be so kind, then, as to give it me in writing. But, above all, pray for me that He who can defeat Ahithophel's counsel may defeat this, if it is not his own.

I have reason to bless the Lord that, notwithstanding the critical state I am in, He keeps my heart in peace, so that I shall rejoice which way the balance turns.

I am, your Ladyship's most obliged, though most unworthy servant, J. FLETCHER.

I beg again your Ladyship would present my thanks and duty to Lady Margaret, and to Sir Charles,* if he makes one of your happy meeting at Aberford, without forgetting my kindest love to Master Ingham.† I suppose your Ladyship has heard from Mr. Charles Wesley. I am afraid he is no better. There is no cross post from Aberford to Salop.

Tern, October 28th, 1760.

My Lady, Since I had the honour to write last to your Ladyship, all the little circumstances of my institution and induction have taken such an easy turn that I question whether any clergyman noted for good fellowship ever got over them with less trouble. I preached last Sunday for the first time in my church, and shall continue to do so, though I propose staying with Mr. Hill till he leaves the country, which will be, I suppose, in a fortnight, partly to comply with him to the last, and partly to avoid falling out with my predecessor, who is still at Madeley, but shall remove about the same time.

Among many little providences I have seen the finger of God in lately I shall mention one to your Ladyship. The Bishop having unexpectedly sent me word to go to him for institution without delay, if I would not be at the trouble of following him to London, I set out in haste for Hereford, where I arrived the day before his Lordship's departure. As I went along I thought that if my going to Madeley was from the Lord, it was providential that I should thus be called to be instituted in

* Sir Charles Hotham, son of Lady Gertrude Hotham, and nephew of Lord Chesterfield.

+ The late Ignatius Ingham, Esq., the only son of the Rev. Benjamim and Lady Margaret Ingham, and father of the present Theophilus Hastings Ingham, Esq., of Marton House, Co. York, J.P., Judge of the County Court, and Barrister-at-Law.

4. And thus the full measure of benefit bestowed by God will be secured.

Conclusion. (i.) Every one has some gift-at least one talent committed to his care.

(ii.) Where God has bestowed a gift, He looks for the right exercise of it. It is required in a steward that he be found faithful.

JANUARY 25.

The Conversion of St. Paul.

SUBJECT:

THE CONVERSION OF ST. PAUL A FACT, AN ARGUMENT, AND AN EXAMPLE. ACTS ix. 6.—" And he, trembling and astonished, said, Lord, what wilt thou have me to do?"

The conversion of St. Paul is recorded in the Acts of the Apostles not only as a fact in the Evangelical history, but as a conclusive proof of the Divine origin of Christianity; and as such we propose to consider it now.

I. PAUL BEFORE HIS CONVERSION.

1. He was an enemy to Christ by his Education. Brought up in the schools of Tarsus, he went to Jerusalem and sat at the feet of Gamaliel, a man of great note among the people; he was thus instructed in the Jewish law, and was zealous for it; for

2. By his profession he was a member of the strictest and most exact sect of the Pharisees, who of all men were the most estranged from, and enraged against Christianity. In proof of which he appeals to the whole Jewish nation. "My manner of life from my youth, &c., know all the Jews... that, after the strictest sect of our religion, I lived a Pharisee." We are not surprised, therefore, to find that his enmity was carried out and further seen

3. By his employment and practice. He was an early, eager, zealous, and persevering persecutor of the professors of the Christian Faith. After consenting to the judicial death of the first martyr, he instantly proceeds to make havoc of the Church, entering into every house, and haling men and women into prison, breathing out threatenings and slaughter against the disciples of the Lord; he then obtains letters from the high priest and elders of Jerusalem, or a commission, if he found any of this way, whether men or women, to bring them bound to Jerusalem, to be there sentenced by the Sanhedrim; and, in pursuance of this commission, he persecutes Christians to the death, binding and delivering up both men and women; punishing them oft in the synagogues, and compelling them to blaspheme; and being exceeding mad against them, he pursues them to strange cities.

The proof of this is twofold-(i.) For the truth of these particulars, he solemnly appeals to those chief priests and elders from whom he had received his commission; for of this, saith he, the high priest can bear me witness, and all the estate of the elders. (ii.) It was a thing notorious to all who heard him preach that Faith which he had formerly destroyed, for they were all en

raged, and said, "Is not this he that destroyed them that called on this name (Jesus) in Jerusalem, and who came hither for this intent, that he might bring them bound to the chief priests?" II. THE FACT OF HIS CONVERSION.

1. It was a signal miracle, as proved by the light which he saw-"above the brightness of the sun." This was the well-known symbol-in Scripture often styled Shechinah-of the Majestic Presence and Glory of God. When he saw this light he fell on his face, not only through terror, but as was the wont of the Jews, knowing it to be the indication of the Divine Presence -as did Abraham, Moses and Aaron, Balaam, Joshua, Manoah, David, Ezekiel, and Daniel.

2. By the Voice which he heard, "Saul! Saul! why persecutest thou me?" which Voice also declared, I am "Jesus of Nazareth;" this at once proved that Jesus had been raised from the dead, and had ascended into heaven; that no doubt might remain, the light was seen though "the Voice" was not heard by those who journeyed with him.

The miracle was also proved

3. By his blindness and restoration to sight. For Paul now prays to Him whom before he persecuted, and receives his sight by the hands of one of Christ's disciples, Ananias, whom he sees in a vision in answer to his prayer.

Finally the miracle was confirmed

4. By the effusion of the Holy Ghost at his baptism. This convinced him of the power of Jesus, as before he had been assured of His presence-while the supernatural gifts which were bestowed upon him enabled him to speak with tongues, to preach the Faith which he once destroyed, and to work miracles to establish it.

Let us now contemplate

[blocks in formation]

way he preached Christ in the synagogues, that He is the Son of God." How perfectly natural! It was the only thing he could do after such a demonstration of the truth of Christianity as his conversion had made. It was not possible for him to doubt after this, and it was not possible for him to be silent, when he could not doubt. How true in his case: "I believed, and therefore have I spoken" The great fact that he preached Christ after his deadly hostility to that sacred name, was abundant proof of his thorough and uttermost conversion.

1. This preaching of Christ was followed by miracles wrought by the hands of Paul. It was in demonstration of the Spirit and in power, and was distinguished by the conversion of multitudes;

2. And by the unmitigated, deadly hatred of the Jews. They lie in wait to kill him, and watch the gates both night and day, that he may not escape their bloody hands. They even thirst for his blood, and bind themselves under a curse that they will neither eat nor drink till they

have killed him; they cry out with violence, "Away with such a fellow from the earth; it is not fit that he should live;" and the chief priests and elders joined in the cry before the Roman governor, that he ought not to live any longer. This deadly hatred of the Jews completes this demonstration of the truth of Christianity.

Who, then, will doubt the fact of the conversion of St. Paul? And who is there that will deny the conclusiveness of the argument which is founded upon it? And oh the abundant goodness of God! This conversion is not only recorded as a fact and an argument, but also as an example. to show God's mercy to all ages, that He is ready to pardon and save the very chief of sinners: "I obtained mercy, that in me first (chiefly) Jesus Christ might show forth all long-suffering, for a pattern to them who should hereafter believe on Him to life overlastng."

JANUARY 27.

Third Sunday after Epiphany.

SUBJECT: THE DIVINE RULE UNDER PERSONAL

INJURY.

ROMANS Xii. 21.-"Be not overcome of evil, but overcome evil with good."

In the context the apostle exhorts to forbearance and a striving after peace, abstaining from vengeance; vengeance belongs to the Lord. He goes on to enjoin doing good to our enemy, performing towards him acts of kindness, if he should need them. The exhortation is summed up in two precepts, obedience to the former of which is necessary to the fulfilment of the latter, and both to the character of a Christian. Be not overcome of evil, but overcome evil with good. Let us consider these precepts in this their natural order.

I. BE NOT OVERCOME OF EVIL.

Evil has many forms-all of which aim to subdue us. One of the most common forms in which it assaults us is that of personal injury, and in this way too frequently and too easily overcomes us. It overcomes us when it excites within us a spirit of retaliation and a desire for revenge. Against this we are to strive-be not overcome of evil, But the exhortation goes further than this-we are not only not to yield to evil, but achieve a victory over it. This brings us to the second precept.

II. OVERCOME EVIL WITH GOOD.

We

Man's plan is to overcome evil with evil-to return injury for injury, railing for railing; but Satan cannot, if he would, cast out Satan. must, therefore, come to God's way of dealing with it, and that is, to overcome it with good. "If thine enemy hunger, feed him; if he thirst, give him drink; for by so doing thou shalt heap coals of fire upon his head"-which means either that by so doing the matter will be left in God's hands, and as vengeance belongeth unto Him, He will repay; or by persevering kindness against the persistent malice of your foe, thou wilt melt down his enmity and subdue him just as metals are fused by heaping burning coals upon them-either of which will be better than personal revenge. Whatever comes of it, our duty is plain, and that is to return good for evil. God's blessing always follows obedience to his precepts; and such a victory over evil is well worth any self-denial we may find it necessary to practise, whilst suffering under injury done us by any one. God will give strength to keep his commandments, and obedience shall be followed by victory. Thus, instead of being overcome, we shall triumph; and for him that overcometh there waits the victor's crown.

CORRESPONDENCE.

To the Editor of THE FREE CHURCH OF

ENGLAND MAGAZINE.

Dear Sir, I trust the FREE CHURCH OF ENGLAND MAGAZINE will be a success. Something is needed to check the spread of Sacramentalism amongst the great masses of the people in our rural districts and our large towns. The claims of the Anglican clergy become every year more and more pretentious; and those who are the most likely to be led away by the teaching of the English priest are just the persons who will not enter a place of worship in which the service is an extemporaneous one. Thus it seems to me there is a work to be done by the

Free Church-and that a great and most important work. Never since the Reformation (except in the time of the Commonwealth) was England more distracted than now with conflicting creeds. Ritualism and Rationalism

the credulity that makes the priest the mediator between Christ and man, and the scepticism that perceives nothing worthy of reverence even in the deeply. cherished beliefs of the Christian world -are struggling with tremendous power for the mastery. Surely this is the time for truth to assert her claims. All over the country there seems to be a desire for a Church with a real and strong organization, but without the prelatic preten

« FöregåendeFortsätt »