Page images
PDF
EPUB

are made by Parliament;" our reply is, that institutions established and supported by the government, must necessarily, in the details of their management, be subject to the control of the Government. The next complaint is, that "Lords and Squires have the appointment of nearly all the livings."

This objection sounds rather strange when heard from the lips of a Dissenter. For one of your favourite principles has always been, that those who pay the minister should choose him. And it is very plain, that the arrangement here complained of is nothing more than lodging the choice in the hand of him who furnishes the stipend; for, who is it that really pays the rector his tithe? Not the tenant, but the landlord. This any one who happens to rent both tithe able and tithe free land can tell you; in as much as he is sure to pay the landlord for the latter, as much as he pays both landlord and rector for the former. If, then, the landlord of a parish pays the clergyman his whole income by taking so much less in the shape of rent from his tenants, as they have paid the rector in the shape of tithe; then who, upon your own principle, but the landlord should appoint the clergyman? And in his hands it was originally left, and in many instances still remains. How commonly do we hear of the sale of such a manor with the presentation to a rectory annexed! That

this right of presentation should be made matter of sale, may perhaps be regretted; but still, as the choice did not belong to the people originally, they are not deprived of it by the alteration, and are as likely to gain as to lose by the change of patron.

As it respects the country parishes generally, then, the case stands thus: the law levies upon the landed proprietors a certain tax, which is deducted from the rents which they would otherwise receive, and is applied to the maintenance of an establishment for the religious instruction of the people. This tax, called tithe, is willingly paid by the landlords, as we know by their cordial support of the Church on all occasions; and if they are content who bear the burden, what right have others, who do not in reality contribute at all, to assail us with their complaints? The means of worshipping God in a church, the doctrines of which they acknowledge to be scriptural, are freely afforded them. They are equally free to refuse attendance on her services; only remembering their own acknowledgment, that "causeless separation is schism," and that “schism is sinful." Whether the nomination of the ministers by those who pay them, can be held a reasonable cause," I leave you to judge; and remain, dear Sir, Yours sincerely,

THE JUDGMENT.

A CHURCHMAN.

FROM HERBERT'S POEMS ATTEMPTED IN MODERN VERSE.

ALMIGHTY JUDGE! how shall poor mortals brook

Thy dreadful gaze on that appalling day,

When thou shalt take each man's peculiar book,
Where all his deeds are set in dark array!

I cannot tell how others hope to gain
Their peace and pardon, and deliv'rance win:

Is there one page so free from spot or stain,
That their own merits shall absolve their sin?

My trust shall be, when Thou demandest mine,
To let thy holy Gospel speak for me:
Then wilt thou find all my transgressions thine,
And "borne in thine own body on the tree."

J. S.

REVIEW OF BOOKS.

The History of the Propagation of Christianity among the Heathen since the Reformation. By the Rev. William Brown, M. D. Second Edition. 2 Vols. Pp. xx and 688; x and 730.

[ocr errors]

WE have often felt the want of a succinct account of Protestant Missions from the Reformation to the present day, and have been therefore highly gratified by this publication; which, though appearing under a general title, is confined solely to the exertions of Protestants, and designedly excludes all reference to the missionary attempts of the Romish Church.

While, however, we approve of the author's undertaking, and think his general performance highly creditable and useful, we feel that he has advanced some positions of a questionable nature, and which ought not to have been stated except on very sufficient grounds. We were a good deal startled, for instance, at the following extract from the Preface.

it is likely, be more select. Less money might be raised, but less also would be spent by the employment of unsuitable agents. Besides, were more correct pictures drawn of the nature of the missionary work; were its difficulties and discouragements, its trials and disappointments, exhibited with due prominence, instead of being thrown into the shade: were the unfitness and the errors, and the faults of some missionaries faithfully pourtrayed, (so far as is consistent with prudence and tenderness to the individuals,) instead of being entirely concealed from the view, a deep feeling, we trust, would be excited throughout the Christian world, of the insufficiency of all human exertions, and of the necessity of a

humble dependance on divine influence; the spirit of prayer would be awakened in another manner than at present, in behalf of missionaries; that men might be raised

up, endowed with all those gifts and graces which so arduous an undertaking requires; that they might be preserved in the hour of temptation; that they might not only preach the Gospel with their tongue, but in their conduct exhibit a living picture of Christian principle and Christian practice; that they might be zealous, and active, and faithful in their work, and that they might behold the fruit of their labours, in the conversion of multitudes to the Saviour. Christians in general know but little of the difficulties, the trials, and the temptations to which missionaries are exposed; and hence it cannot be expected that they should bear them in any suitable manner on their hearts before God in prayer. There is, in fact, an unhallowed confidence in that magnificent apparatus of means which is at present in operation, as if it must produce a mighty change in the state of the world; a confidence which, there is reason to fear, may prove an occasion of the influences of the Holy Spirit being withheld from our exertions, until we are humbled to the dust before God, and brought to renounce every thing like self-sufficiency and self-dependance, and to trust with simplicity of heart to the divine blessing, as that without which all human endeavours will be utterly fruitless.-Pp. xi-xiv.

He (the author) is afraid that the friends of Bible and 'Missionary Societies often draw far too flattering pictures of their triumphant progress, of their past success, and of their future prospects: that they either forget, or are unacquainted with, the many shades and spots which cloud and mar the beauty of the scene; and that by this means they produce fallacious impressions on the public mind, and excite hopes which can terminate only in disappointment. The Author is sensible, that by such a system important purposes are served: but he is no less convinced, that by an impartial statement of facts, whether they are favourable or unfavourable, inexpressibly greater advantages would be gained. The common observation, that honesty is the best policy, is applicable to truth in general. It may be attended with temporary inconveniences, but on the whole Missionary Societies, are fairly

the advantages will far more than counterbalance the disadvantages. Bible and Missionary Societies might by such a system be rendered less popular; but probably they would be more useful. Fewer individuals might offer themselves as missionaries, but those who came forward would,

Now we are not aware that any, either of the numerous Bible or

liable to these charges. That persons newly entering upon the missionary work should in some instances mistake blossoms for fruit is no way surprising; and that some few individuals may in their public

speeches have expressed themselves in too glowing terms, we allow; but we think that the official documents of every Society with which we are acquainted are more free from this defect than might have been expected; and the statements of missionaries who have been any length of time engaged in their labours, rather under-rate than estimate too highly the real effect which has been produced. We are all apt to forget, that the husbandman has long patience before he receives the precious fruit

of the earth; and after the first impulse is over, are ready to despond and relax our efforts, and that perhaps at the very season when God is about to crown them with success. The very considerations stated towards the close of our extract, should render the conductors of missionary societies very cautious in publishing the falls and defects of those engaged in this arduous work; and judging merely from the statements of Dr. B. we should say, that in some quarters at least, in modern times, this caution has scarcely been sufficiently maintained: meanwhile we are satisfied

that in the Church Missionary Society, of which alone we can speak from our own knowledge, every precaution is taken to guard against the employment of unsuitable agents; and if such are at any time found to have been engaged, they are promptly and invariably dismissed.

In the execution of his work, Dr. B. has displayed a Christian, and, in general, a liberal spirit. His prejudices, however, as member of the Scotch Church occasionally break out: thus, at the

a

close of his account of the Church

Missionary Society, we find the following passage:

Highly as we admire the Church Missionary Society, and particularly the truly Christian spirit which it breathes, we cannot but deeply regret the eagerness it shows to introduce among the Heathen the

formularies of the Church of England. To enter into the general merits of her Liturgy, and Catechism, and Articles, would here be out of place; but even supposing them adapted to the state of Christians in this country, (a point which we by no means concede,) we do think, a moment's reflecting might convince their most unbounded admirers, that they are but little adapted to be useful to Heathens and Mohammedans, or even to the converts who may be made from among them.-P. 592.

on

This censure is altogether unfounded. It is obvious, that the new converts in any and in every mission will need instruction in the first principles of Christianity, and direction as to the manner in which they should draw nigh unto God: accordingly, we find in Dr. B.'s own account, that almost every society has prepared and printed elementary books, translations of Scripture, Prayers, Psalms, &c. for the use of their converts; why then are Churchmen to be censured for doing that which almost all other societies have by their own example considered as necessary to be done? We differ entirely from Dr. B. this point; and think, that so far from our Liturgy being little adapted to be useful to Heathens and Mohammedans, it is adapted for general and extensive benefit to every nation under heaven. to the Sacred Scriptures, we know of no book so deserving of universal translation and circulation; and we cannot but feel, that if Dr. Brown, and the other objectors to the Prayer Book, had ever considered how large a proportion of Scripture it contains, and how very small a part is of human origin, they would be more cautious in their language, and ashamed of many of their paltry and verbal objections.

Next

We deem it a duty owing to our readers thus to put them on their guard against what we conceive are blemishes in the work before us; and with these cautions we proceed to the more pleasing part of our office, which is to recommend it

to the attention of our readers, and express our full conviction that its perusal will be attended with pleasure and advantage.

The work consists of fourteen chapters, containing accounts of the propagation of Christianity by the Swiss, Swedes, Dutch, AngloAmericans, Danes, United Brethren, Methodists, Baptists, London, Scottish, Church, American, and Foreign Missionary Societies. These are arranged in the order of time when their missions respectively commenced, and the account of each mission is brought down to a very recent period. We have, however, felt more interested in some of the earlier parts of the work; and are inclined to think, that a very small proportion of modern Christians are at all aware of the holy and devoted zeal displayed by their forefathers in attempting to evangelize the world. We remember, some few years ago, a ridiculous proposition being brought forwards in a public meeting, that a certain Society should be called THE Missionary Society, and no longer be denominated by the name of the place where its directors resided. Somewhat of the same spirit which dictated this proposition is found among too many of us; and while we contemplate what God is now working on the earth, we are apt to forget the holy and self-devoted exertions which others have made in the promotion of his cause. How few, for instance, are at all acquainted with the labours and sufferings of that devoted servant of Christ, the Rev. Mr. Brainerd, as depicted in the work before us!

"I had no bread," says he, "neither could I obtain any. I am forced either to go or send ten or fifteen miles for all the bread I need; and if I get any considerable quantity, it is sometimes sour and mouldy before I have used the whole, and then, perhaps, I have none for some days together. Such is my situation at present; but, through the goodness of God, had some Indian meal, of which I made little cakes and fried them. Still, however, I felt

satisfied with my situation, and sweetly resigned to the will of heaven. In prayer I enjoyed great freedom; and blessed God as cordially for my present circumstances, as if I had been a king. I thought, indeed, I found a disposition to be contented in any situation."-P. 90.

Many were the fatigues, the dangers, and the distresses which Mr. Brainerd experienced in the course of his frequent journeys among the Indians; and no less singular were the faith, the patience, and the self-denial he manifested under trials of this description. One day, in travelling from the place of Mr. Byram's residence to

the Forks of Delaware, a distance of about forty miles, he lost his way in the wilderness, wandered over rocks and mountains, down hideous declivitics, through dreadful swamps, and other places no less dangerous. The night was dark and cold, and, to add to his misfortune, he was troubled with a severe pain in his head, accompanied with sickness at stomach, which rendered every step he took distressing to him. He had little or no expectation for several all night in the woods in this melancholy hours, but that he would have to lie out condition. Providentially, however, about

ex

nine o'clock he discovered a house, and was kindly received by the people. Yet, distressing as was his situation, no pression of discontent, no murmur of complaint dropt from his lips. His reflexions on this occasion are not unworthy of an apostle. "Thus," says he, "I have been frequently exposed, and sometimes have lain out the whole night; but hitherto hardships serve to wean me from the earth, God has preserved me. Such fatigues and and, I trust, will make heaven the sweeter. Formerly, when I have been exposed to cold and rain, I was ready to please myself. with the hope of a comfortable lodging, a

warm fire, and other external accommodations; but now, through divine grace, such things as these have less place in my heart, and my eye is directed more to God for comfort. In this world, I lay my ac

count with tribulation; it does not now apficulties, I do not flatter myself it will afpear strange to me. On meeting with difterwards be better, but rather think how much worse it might be with me; how much greater trials many of God's children have endured; how much greater perhaps are yet in reserve for myself. Blessed be God! he makes the prospect of my journey's end a comfort to me under my sharpest trials; and instead of allowing the thought of my dissolution to excite terror or melancholy, he often accompanies it with exquisite joy."-Pp. 95, 96.

But while thus exercised with severe trials, God left not his ser

vant without witness; as the following striking narrative, among many others, sufficiently testifies :

A few days after the administration of the Lord's supper, Mr. Brainerd baptized a man who had been a most notorious sinner, a drunkard, a murderer, a conjurer; but who now appeared to be an illustrious trophy of the power and the riches of divine grace. He lived near the Forks of Delaware, and occasionally attended Mr. Brainerd's ministry; but, like many others of the Indians, was nowise reformed by the means of instruction which he enjoyed. About that very time he murdered a promising young Indian, and he still followed his old trade of conjuration, being held in high reputation among his countrymen. Hence, when Mr. Brainerd told them of the miracles of Christ, and represented these as a proof of his divine mission, and of the truth of his religion, they immediately mentioned the wonders of the same kind which this man had wrought by his magical charms. As he was, in this manner, a powerful obstruction to the progress of the Gospel among the Indians, Mr. Brainerd often thought it would be a great mercy if God would remove him out of the world, for he had little or no hope that such a wretch would ever himself be converted; but He, "whose thoughts are not as our thoughts," was pleased to take a more gracious and a more effectual method with him.

Having been impressed, by witnessing the baptism of Mr. Brainerd's interpreter, he followed him to Crosweeksung shortly after, and continued there several weeks during the season of the most remarkable and powerful awakening of the Indians. He was now brought under deep concern for his soul, and, "upon feeling the word of God in his heart," as he expressed it, his spirit of conjuration entirely left him; from that time, he had no more power of that description than any other man; and he afterwards declared, that he no longer even knew how he used to charm and conjure, and that he could not do any thing of that kind though he were ever so desirous of it. These circumstances we simply state; how they are to be accounted for we do not pretend to explain.

His convictions of his sinfulness and misery became by degrees more deep, and the anguish of his mind was so increased, that he knew not what to do, nor whither to turn. One day he was in such extreme distress, that he trembled for several hours together, and apprehended he was ready to drop into hell, without any power to escape or help himself. Soon after this, indeed, he became quite calm and tranquil, bis trembling ceased, his burden vanished;

[ocr errors]
[ocr errors]

66

but yet, in his own apprehension, he had little or no hope of mercy. Observing him so remarkably composed, Mr. Brainerd asked him, "How he did?" To this he replied, "It is done, it is done, it is all done now." On being asked what he meant, he answered, "I can do no more to save myself, it is all done for ever, I can do no more. "But," said Mr. Brainerd, can you not do a little more, rather than go to hell? "My heart," he replied," is dead; I can never help myself." Being asked, if he thought it right that God should send him to hell? he answered, "Yes, it is right. The devil has been in me ever since I was born. My heart has no goodness in it now, but is as bad as ever." Mr. Brainerd says, he scarcely ever saw a person more completely weaned from dependance on his own endeavours for salvation, or lying more humbly at the foot of sovereign mercy, than this poor Indian conjurer.

He continued in this frame of mind for several days, pronouncing sentence of condemnation upon himself, and acknowledging the justice of his punishment; yet it was evident he had a secret hope of mercy, though probably it was imperceptible to himself. During this time, he repeatedly inquired of Mr. Brainerd,when he would preach again, and seemed desirous of hearing the Gospel every day. On being asked why he wished to hear the word, seeing, according to his own account, "his heart was dead, and all was done for ever;" he replied, "Notwithstanding that, I love to hear about Christ." "But," said Mr. Brainerd, "what good can that do you if you must go to hell at last?" "I would have others," replied he, "come to Christ, if I must go to hell myself." It is not unworthy of notice, that, at this very time, he appeared to have a great love to the people of God, and nothing affected him so much, as the thought of being for ever separated from them; this seemed a very dreadful ingredient in the hell to which he considered himself as doomed. He was likewise exceedingly diligent in the use of the external means of grace, though he had at the same time the clearest views of their insufficiency to afford him help. "All he did," he would frequently say, "signified nothing;" yet never was he more constant in attending to the ordinances of religion, not excepting even secret and family prayer.

After continuing in this state of mind upwards of a week, he obtained, one day as Mr. Brainerd was preaching, such a lively and delightful view of the excellency of Christ, and of the way of salvation through him, that he burst into tears, and was dissolved in admiration, and gratitude, and praise. From that time he appeared a humble, devout, affectionate Christian;

« PreviousContinue »