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lament that I am so little prepared to meet Thee at this holy feast. I lament that I bear so many and such deep marks of sin and pride and folly. I have tried in vain to efface these marks. Do Thou take them away! Wash me from the stain of sin! Heal the wound of sin! Ob

literate the very scar of sin! Deliver me from every remnant of the marks of the devil. Impress on me Thine own image. Dwell Thou in my heart. Then, wherever I go, whatever I do, in whatever company I mingle, I also shall bear in my body the marks of the Lord Jesus."

THE LAST WORDS OF SAMUEL RUTHERFORD.

"Glory-glory dwelleth in Immanuel's land."

[SAMUEL RUTHERFORD was minister of Anworth in Kirkcudbrightshire when the persecuting measures adopted by Charles I. to force. Episcopacy on Scotland drove him from his parish and flock. He was imprisoned in Aberdeen for eighteen months, and during that period wrote many of those letters which are so highly prized by the afflicted and the spiritually-minded. He subsequently held many offices of importance, but soon after the restoration of Charles II. he was deprived of all his offices and of his means of subsistence. And finally, he was summoned to appear before the ensuing parliament on a charge of treason. But by this time he was nearing the land "where the wicked cease from troubling, and the weary are at rest." And when his enemies sought him he was not, for God had taken him and hidden him in His heavenly pavi lion from all strife and violence. He died on the 20th of March, 1661, his last words being, "Glory, glory dwelleth in Immanuel's land." The following beautiful lines are published as a tract by Hamilton, Adams, & Co.—Ed. of C. W.]

THE sands of time are sinking,

The dawn of Heaven breaks,
The summer morn I've sighed for,
The fair sweet morn, awakes:
Dark, dark hath been the midnight,
But dayspring is at hand,
And glory-glory dwelleth
In Immanuel's land.

Oh! well it is for ever,

Oh well for evermore-
My nest hung in no forest

Of all this death-doomed shore:
Yea, let the vain world perish,
As from the ship we strand,
While glory-glory dwelleth
In Immanuel's land.

There the Red Rose of Sharon
Unfolds its heartmost bloom,
And fills the air of Heaven

With ravishing perfume;
Oh! to behold it blossom,
While by its fragrance fann'd
Where glory-glory dwelleth
In Immanuel's land.

The King there in His beauty,
Without a veil is seen:

It were a well-spent journey,

Though seven deaths lay between :
The Lamb, with His fair army,
Doth on Mount Zion stand,
And glory-glory dwelleth
In Immanuel's land.

Oh! Christ He is the fountain,
The deep sweet well of love!
The streams on earth I've tasted,
More deep I'll drink above:
There to an ocean fulness,
His mercy doth expand,
And glory-glory dwelleth
In Immanuel's land.

Oft in yon sea-beat prison

My Lord and I held tryst :
For Anworth was not Heaven,
And preaching was not Christ ;-
And aye, my murkiest storm-cloud
Was by a rainbow spann'd,
Caught from the glory dwelling
In Immanuel's land.

31

But flow'rs need night's cool darkness,

The moonlight and the dew;
So Christ from one who loved it,

His shining oft withdrew ;-
And then for cause of absence
My troubled soul I scann'd-
But glory, shadeless, shineth
In Immanuel's land.

The little birds of Anworth,

I used to count them blest,Now, beside happier altars

I

go

to build my nest:

O'er these there broods no silence,
No graves around them stand,
For glory, deathless dwelleth
In Immanuel's land.

Fair Anworth, by the Solway,"
To me Thou still art dear,
E'en from the verge of Heaven,
I drop for thee a tear.
Oh! if one soul from Anworth

Meet me at God's right hand,
My Heaven will be two Heavens,
In Immanuel's land.

I've wrestled on towards Heaven, 'Gainst storm, and wind, and tide ; like a weary traveller

Now,

That leaneth on his guide,
Amid the shades of evening,
While sinks life's lingering sand,
I hail the glory dawning
From Immanuel's land.

Deep waters cross'd life's pathway,
The hedge of thorns was sharp;
Now, these lie all behind me—
Oh! for a well-tun'd harp!

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FATHER OAKELEY'S JOURNEY FROM ENGLAND TO ROME.

BY THE REV. JOHN PILLANS.

ABOUT the year 1839 an attempt was made in London to work out Tractarian principles, and it is in connexion with that endeavour that Father Oakeley, then a clergyman of the Church of England, is best known. There was a chapel in Margaret

Street, which already had seen many phases of religious or irreligious life. About the time of the French Revolution it had been a temple of Deism; it had subsequently been used by Dissenters, by the Low Church, by the Irvingites, and it was now to be

adapted as best it might to the requirements of Tractarianism. Father Oakeley became minister of the chapel, and at once began to adapt it to its new use. It was not an easy task; it foreshadowed the difficulty of adapting the Church of England to Tractarian ideas. It was a skirmish before the battle. The greatest eyesore was the pulpit, which towered up towards the roof with unholy boldness. "On it," says Mr. Oakeley, "the preacher was elevated on a kind of throne, as if in parody of that which surmounts a Catholic altar; and there he stood, claiming, as it were, the adoration of the people." The first act of the new minister was to demolish this monster. Sacraments and the priest were to take the place of the Word of God and the preacher of the Word. There was an old clerk who had been about the place, man and boy, for nearly fifty years; in the fall of the pulpit his desk was carried away, to his great sorrow. He sought comfort in reciting the responses with peculiar energy. This said clerk lived in apartments adjoining the chapel, and there kept a family of cats, "which had a habit of diffusing itself over the chapel," and was the cause of many vexations. On one occasion puss, like a fiend, perched herself on the front of the gallery, and when the clerk, with cautious footstep, approached, sprang headlong into the sanctuary, just clearing the head of an eminent divine who was assisting in the service; and then, by another leap, clearing the, altar rails, escaped to the door. Doubtless the perplexed minister looked upon these lesser troubles as symbols of the graver difficulties that beset the work of the new reformation.

Graver troubles soon came. They had to work their way amid a watchful opposition. It was not easy to get the new observances quietly introduced, and they were charged with using underhand methods to smuggle them in. They were charged, for instance, with importing candlelight on the back of a friendly fog, and insinuating incense in the train of some imaginary effluvia. Our author says the first imputation was not without foundation; the second was untrue. Their practices brought them into collision with constituted authority; they met objection by appealing to unrepealed but obsolete rubrics, and by the plea that such authority as then existed in the Church of England could not claim more than obedience to literal commands. There were only two or three of the London clergy they could ask to preach, without the certainty of hearing their doings condemned. They had to be content with the comfort they could get from the musty rubrics they were seeking to revive, and from the Catholic world outside which they were courting. If they did not get all the sympathy they desired from foreign Catholics, it was not from want of seeking. Hear the good father's account of the way in which young Anglicans went a-wooing:

"We endeavoured, especially the younger and less occupied members of our society, to improve our relations with foreign Catholics by occasional visits to the Continent. For this pur pose Belgium was preferred to France, because of the greater external manifestation of religion in that country. Whatever our Tractarian friends may have been on this side of the Channel,

Historical Notes on the Tractarian Movement," by FRED. OAKELEY, M.A.

Our

strengthen its position by seeking out
points of association and awakening
hopes of re-union with the Catholic
Church." On this book he was tried;
the book was condemned, and he was
degraded. This decision troubled the
minister of Margaret Street Chapel.
He had committed himself to Mr.
Ward's view of the Articles, and his
own position seemed to him question-
able, if this decision were to be
maintained. He therefore drew at-
tention to his own published statements.
A suit was instituted against him; he
retired from the strife, but was, never-
theless, tried, and on account of
Romanizing opinions, perpetually sus-
pended from his office.
Thus was
Father Oakeley gently driven from
Anglicanism to the resting-place with
which he is now so well content, and
from which he now gives us his views
of the movement and its effects.

there could be no doubt of their perfect catholicity on the other. It was, in fact, of so enthusiastic and demonstrative a character, as to astonish the natives themselves, and sometimes even, perhaps, shame them. friends used to distinguish themselves by making extravagantly low bows to priests, and genuflecting, even in public places, to every one who looked the least like a bishop. In the churches they were always in a state of prostration or of ecstacy. Everything and everybody was charming; and such a contrast to England! Catholics might have their faults like other people, but even their faults were better than Protestant virtues. There was always a redeeming point even in their greatest misdemeanours; and their acts of insobriety were far less offensive than those of Englishmen, and evidences of their Catholicity might be traced in their very oaths." As to the effect of the movement, These hopeful wooers did not in- our author considers it in its bearing tend to go personally over to Rome, upon the Church of England, and upon but they fondly hoped to lead the Church of Rome. He considers back the Church of England to the that the Tractarian party have not true Catholic doctrine; and at one gained their object in the Church of period they had high hope that they England. Not only have recent legal would gain their object. That hope, decisions been against them, but they however, did not last long. In 1844 themselves have become deeply insymptoms of internal weakness in the fected with latitudinarian indifference. movement began to appear. Many He thinks they are not the men they hearts were failing, and several of the once were; and though he is cheered quasi-religious communities, that had by the recent doings of Dr. Pusey and been formed to catholicise the English Mr. Keble, he still fears that “the Establishment, showed signs of decay. spirit of Tractarianism has vanished, Meanwhile, opposition was growing and its object in aiming at the elevation more resolute. In 1844 Mr. Ward of the National Church as a teacher, published his “Ideal of a Christian has been entirely and conspicuously Church," in which he sought "to defeated." The true end of the disengage the Anglican communion movement must, he thinks, be sought from a share in the miserable work of in the Church of Rome. He considers the reformation, to relieve it of many it almost demonstratively proved that soul-destroying traditions, and to its providential end is "the ampli

fication and expansion of the Holy Catholic Church in England." This valuable providential service is rendered in two ways-by the number of actual converts, and by the witness the movement, from its peculiar character, bears to catholic truth. The number of converts has been considerable. During the last twenty years several hundreds of the Established clergy, and many more thousands of the laity, have entered the fold of the Church, and these, he thinks, will give the Catholic Church a closer connexion with the English people than it had before. Then it appears to him that the peculiar character of the movement makes it an important testimony to catholic truth. It was a remarkably earnest movement, it arose in the very centre of intelligence and of education; it was not produced by influences from without, but arose out of the heart of the English Church, and it stands, therefore, an eminent witness that the Catholic Church is the only place where earnest and thoughtful men can find rest.

To a certain extent we believe Father Oakeley is right in his conclusions. For those who believe in sacramental efficacy, in Apostolical succession, in ritual worship, in ascetic observances, Rome is the right place. So far the witness holds good. But when he suggests that the craving for these things is a proof of their goodness, he is somewhat hasty. Many such cravings appeared in the fresh, earnest life of the early churches, but they met with a reception from the ancient Apostolate very different from that given them by the modern claimants to the Apostolate. They were rebuked then as leading away

from Christ; they are encouraged now as leading to the Church. Therein anyone may see the difference between the ancient Apostles and the modern. The watchword of the ancient was the fulness of grace in Christ; the watchword of the modern is the fulness of grace in the Church. We much prefer the ancient Apostolicity which glorified Christ, and taught men to believe they were complete in Him, to the modern Apostolicity, whether Anglican or Roman, which glorifies the Church, and teaches men to put their trust in the officers of the Church.

The more immediate occasion of the Tractarian attempt to re-animate the Established Church with the spirit of ancient times, is said by Mr. William Palmer, of Worcester College,—in his "Narrative of Events" connected with the publication of the Tracts,-to have been the exhibition, on the part of the Government, of an increasing desire to subject the National Church to the influence of the State; and the destruction of the ancient landmarks which had separated the Establishment on the one hand from the Roman Catholics, and on the other from the Dissenters, by the then recent repeal of the Test and Corporation Acts, the emancipation of Catholics from civil disabilities, and other measures of a similar character.

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