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convert by the hand, and baptised him in their presence. Another Roman Catholic convert came to me (whom I had long known as a Christian) as I came up out of the water, and said, “Oh! will you baptize me also ?” I returned and baptized him also, and never before or since have I seen a more orderly congregation. I thanked God and took courage. Four years afterwards I had the joy of hearing from Brother Bates, that one of the most violent of that assembly was just about to be baptized by him.
Remarkable Conversions. At one time I gave an Irish Testament to a young Roman Catholic, a widow's son ; the word came home to him with power. The mother and friends put forth every effort to prevent his making a public profession of his conversion, and bore me no goodwill." I had the joy afterwards of receiving that widow's blessing, with a cordial welcome to her cottage, with the assurance that the Good Book had not only been blessed to her son, but herself. Thirty-six years ago
gave a Testament to a young man descended from the Irish kings. He was also brought to Jesus. Last
year, the first time for thirty-five years, I saw him. You were present at that meeting and recognition in County Roscommon, and I know you then felt our Mission was a glorious one, and I think you must have felt prouder than the proudest Irish king that ever trod on Tara’s Hill, or ever vanquished a Scandinavian army; that, as the Secretary of this Mission, you saw the joyous start of surprise, the blue eyes speaking, the honest open face of that man, on that day lifting up his hands to heaven, and exclaiming, “ Glory be to God that my eyes saw you once more," &c., &c.
I was preaching in Abbey-street, Dublin, last November. Just as I came down the pulpit steps a man grasped my hand, and exclaimed, “Oh! how glad I am to see you, and once more hear you preach Christ ; since I saw you twelve years ago, I have been through England and other parts, but never have I been forsaken by my God." This man was one of a family of five Roman Catholics, whom I had baptized sixteen years ago.
Yours most respectfully and affectionately, Rev. C. J. MIDDLEDITCH.
MONTHLY REPORT OF A SCRIPTURE READER. MR. MICHAEL WALSH, of Athlone, gives the following narrative of conversations with parties whom he has lately visited :-By the good will of our Lord I have been permitted to labour through the course of the last month in the town and the country around it. In the country there are some families very ignorant of the truth of the Gospel ; for instance, in the parish of Kiltomb, there are but few Protestant families, and some of them very seldom go under the sound of the Gospel. On the 19th day of the last month I visited that district. In one house calling themselves Protestants, there were two grown up girls. In the course of conversation I asked if they had a Bible, and to my great surprise one of them told me they had not. One of the girls told me she could read. After pointing them to the Lamb of God that taketh away the sin of the world, I gave her two tracts, which she promised to read.
Faith and Works. A Roman Catholic woman had a smart discussion with me last week on different subjects. She said that Protestants maintained that bare belief was sufficient to save any one, &c. I showed her that without true belief no one could be saved, and that it was belief that produced works; and that in order to prove it to be genuine it was commanded that every believer should maintain good works, &c., &c. Again, she said, by way of despising the Bible, that she knew a soldier who believed when he would die that his soul would dwell in some animal. I showed her that that was not the fault of the Bible ; that the Bible taught no such doctrine. It teaches that all believers will be perfect in holiness, and perfect in happiness. To this she agreed. A young man who sat listening to us said that no one could die without sin. The expression gave me a favourable opportunity of showing that Christ put away sin by the sacrifice of Himself, and that His blood cleanseth from all sin, &c.
Another sensible Roman Catholic man entered into conversation quietly with me on the merit of good works. Of course he believed they would merit heaven for him. I showed him very plainly that it was the Son of God that secured that for us, and that all our works should be done from pure love to Him, because He hath redeemed us with His precious blood. He seemed to understand what I said quite well. More of them will suffer the word of exhortation, and be silent.
In the course of the month I visited my out stations Baylin, Knockanay, parish of Kiltomb, and Burn Brook, a distance of three miles west of the town, in the Connaught district.
Death of an Aged Woman, formerly a Romanist. Mr. Walsh writes recently :-There has been a death in our little family. My mother had a paralytic stroke on the 15th of February, and could not speak one plain word. She departed this life on the 25th day of the same month. Praise be to the Lord who doeth all things after the counsel of His own' will. She lived in the Roman Catholic system more than fifty-seven years. But she has been living under the sound of the Word of Truth for twenty-two years and ten months, and by that Word of Truth she was led to believe in the Lord Jesus Christ as her all-sufficient Saviour, and so was plucked as a brand from the burning
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THE NEW THEOLOGY.
If caught in a mountain mist, the believe the thirty-nine articles of the traveller is unable to distinguish Church, and cannot spare a single the objects which rise in mysterious phrase in which the piety of our shapes before him at every step. The forefathers has expressed itself. But most familiar things assume the they feel bound to recognize the strangest forms. Some terrify, some conscientiousness of these living amuse him. At length the breeze opponents of the Gospel, to admire sweeps the misleading vapours from their courage, to approve the freedom his path, and he sees the landscape of their inquiries, and to claim for them in its true proportions, with its a rightful place in the national estamanifold existences sharply and blishment. clearly defined. Shrouded in vague- From some cause or other-perness, Mr. Maurice and his followers haps that the recent judgment of the have for a long time muttered their Privy Council has opened the way mysterious formulas. It has been for the utterance of heresy with difficult to say what they meant or impunity*_the writers of this school did not mean. In their logical thau- in the National Church, have of late inaturgy, a dogma might be both more openly and clearly expressed pernicious and useful. Their oracles their meaning. The mist is lifted, were ambiguous when the truth was and we begin to discern more clearly asked of them, and were clear only both the drift of their teaching and when the doctrines of their theologi- the doctrines they would have is cal opponents were to be denounced. receive. They are by no means One thing, however, was always reluctant to concede to its assailants evident: their sympathy with every the fallibility of the Bible.
Its form of modern heresy never failed writers, if inspired at all, were subto express itself. They cannot, in- ject to errors and prejudices which deed, quite agree with the latitudi- affect their statements of truth. The narianism of a Wilson, with the false criticisms of a Colenso, or with the * “The recent judgment," says the Rev. bold blasphemies of a Renan. These
Ll. Davies, " has secured to the clergy the
exercise of a freedom which the grcat body open assaults on the Christian faith
of the laity supposed them not to possess.' distress them; and, moreover, they - Sermons, Preface, p. 27. VOL. LXV.
miracles, although true in fact, are of prepared the way for His approach. no value as proofs of doctrine, or as The apocryphal book of Enoch, evidences of the Christian faith. according to Mr. Davies, lielped to Doctrinal statements have no claim quicken the expectations of the on our belief; they may be useful as Jewish people; and it is significant guides to thought, but have nothing of the style of criticism favoured by to do with a man's salvation. But the new school, that this spurious in the estimation of the new school, work is quoted as scarcely inferior in these comparatively minor authority to the Book of Daniel. matters.
Its adherents may now When the Saviour appeared, He speak out
more fundamental devoted the early part of His ministry themes. What if there be no judg- to an exposition of the nature of His ment to come, and no atoning sacri- kingdom. It seemed to be His desire fice ? Once, the Prayer Book con- to direct the thoughts of His hearers tained an article condemning those to the kingdom, rather than to draw who held “that all men, be they them upon Himself. As He drew never so ungodly, shall at length near the end of His ministry, He be saved.” It was omitted by the entered more fully on the subject of revisers in 1562, and the Privy His glory as the Son of God, as the Council now allows the heresy to pass Son of the Father, whose name He as a permitted opinion in the Church. came to make better known, and by So it may be revived and taught. that knowledge to draw all men into The freedom thus secured can also be the same filial relation to the Father employed to subvert the foundation in which He himself lived. After of the Gospel itself, by denying or His ascension to glory, His disciples repudiating the sacrifice of Christ for for the first time thoroughly underthe sins of men. We do not regret stood the marvellous history in which that the “dark sayings ” which have they had borne part. And here we so long characterised the school in must quote, somewhat at length, Mr. question, are at length laid aside. Davies' account of what the disciples, An open foe is at all times better through the power of the Holy Spirit, than a concealed one.
did understand our Lord's work on able to estimate at their full value earth to be the mysterious dogmas which at last have found clear utterance.
“ The Son who was one with the Father, The latest exponent of these views
had come down to earth, had been with them
as one of themselves, entirely renouncing is the Rev. J. Llewelyn Davies, rector all honour and glory in himself
, entirely of Christ Church, St. Marylebone, doing the Father's will; and after making and it is to his opinions, especially on
himself known to them as a friend and the latter subject, that we propose might take it again, and had returned to
master, He had laid down His life that He more particularly to allude.
the Father. As they meditated on Him, The sermons Mr. Davies has thinking now of His unity with the Father
, recently published, have for their now of His association with themselves, & subject the manifestation of the Son sense that they were in Him united to the of God; by whom we are both to
Father, and embraced in the Father's love, know and see God, in His special
grew strong in them. And this, whilst it
was a very solemn, was also a very joyful relation to all men as their Father, feeling. It filled them with thankful lore Christ was sent from the Father. to God and to Christ; with a consciousness He was God's method of revealing
of the worth of their own nature and of that Himself. Before His incarnation,
of their fellow-men ; with a longing desire
that men in general, for whom this knor. prophets announced His coming, and ledge was provided and intended, should
become with them actual inheritors of it. One would have thought that in The Son of God and Son of Man,
one with treating of the manifestation of God the Father in heaven, one with men upon the earth, proved himself to them the true
to man, in the person and work of Mediator, the living bond between heaven His Son, Mr. Davies could not have and earth, the actual way to the Father." overlooked the highest and most
glorious exhibition of the Father's In this passage we have the theory love, displayed in the great act of “reof the new school, as to the way in demption through Jesus' blood.” How which the disciples conceived them- emphatically does the disciple, whose selves to be reconciled to God, in words are made the chief foundation which way they were to teach all of this new theory of reconciliation, men to be reconciled to Him. While call our attention to this. “God so meditating on Christ's manifestation loved the world,”—“Herein is love." of His union with the Father, it And in this view he is sustained by dawned upon their minds that they the profoundly instructed Paul : too were united to the Father in “God commendeth His love toward Christ; for Christ had borne their us, in that, while we were yet nature, and in His twofold relation sinners, Christ died for us. . . When as the Son of man and the Son we were enemies, we were reconciled of God, had become the bond of to God by the death of His Son." union between God and man.
Yet in these sermons there is no It is obvious to remark, that the trace of this great theme. It is disciples, if we may believe their own wholly omitted. For aught that apwords, understood the method of pears, Christ did not die for sin, did their reconciliation with God in a not restore us by His atoning death somewhat different manner. For to the favour of God, did not in the loved disciple John, writing dying for the unjust give the greatest years after the ascension of his of all proofs of the love of the Father, Master to glory, having a perfect and of the Father's yearning desire knowledge of the sayings of our Lord for the salvation of men. as to His union with the Father, and Why is this? It is because this speaking as it were in the name of new school of theology has conceived all his fellow-disciples, says: “We a most inadequate idea of sin and have seen and do testify that the its deserts, of human depravity and Father sent the Son to bethe Saviourof the thorough alienation of man's the world;" that for this purpose He heart from God. It talks of God as became, “and is, the propitiation for a righteous Father, and yet claims our sins;" and that in God sending from Him the non-execution of His His Son, and in Christ coming, for righteous decisions against sinners. the purpose of making “propitiation It in reality declares that the Divine for our sins," was “manifested the sentence—that the soul that sinneth love of God towards us." In a shall die, that the wrath of God shall similar sense, Peter, certainly not overtake all ungodliness, and that the least eminent of the band which the unbeliever shall be damned-is followed Christ, tells us that we are not just. It teaches that sin can redeemed “with the precious blood be forgiven without expiation, and of Christ," that "He bare our sins that the fact of God being our Father in His own body on the tree," having secures us from the infliction of the “once suffered for sins, the just for penalties which He has appointed the unjust,” with this especial object, for disobedience. Hence there is “that He might bring us to God.” no need for a sacrifice for sin, no