CHURCH OF ENGLAND MAGAZINE. charge of a church and district, to which belong 10,000 souls: 501. a-year have been granted (local help being also obtained), in order that a clerical assistant may be associated in the pastoral labours which the population demands. The incumbent of Almondbury, Yorkshire, has in his parish a district containing 5000 persons, without a church; up to Christmas last, divine service was performed in a school-room, licensed by the archbishop; but by the removal of the clergyman it ceased: the committee have granted aid, in order to the resumption of divine worship, with two full services, until a church can be erected. It is also proposed to employ lay-agents, whether candidates for holy orders, or others; and we may observe, that already several graduates of the University of Cambridge, who are preparing for the ministry, have offered themselves in this capacity. The layagents, of course, are not to interfere with the ministerial office, but to act, in every respect, in subordination to the parochial clergy, confining themselves strictly to those duties, which, as laymen, they may properly fulfil. Every clergyman must, we presume, have felt the value of this kind of lay co-operation. And we cannot help thinking that thus will be opened an admirable school, in which young men, after leaving the University, may acquire some of the experience so important (but hitherto so hard, till actual ordination, to be obtained) to the due discharge of ministerial labour. It will be seen, we hope, that the plan of the Society is unobjectionable. It assumes no authority; it merely provides pecuniary assistance, and recommends suitable labourers. It acts at the solicitation of incumbents, and only in conjunction with them. The clergymen it supports are placed, exactly like all their brethren, under the authority of their diocesan, and the direction of their immediate ecclesiastical superiors. The lay-agents are to be removable at the incumbent's pleasure. In no respect is the due subordination, on which so much of the welfare of a Church depends, to be interfered with. We are sure that, with the Divine blessing, this plan must succeed. And when we perceive, at the annual meeting, men like the Bishop of Chester, the Deans of Ardagh and Clogher, the Revs. Dr. Dealtry, H. R. Dukinfield, rector of St. Martin's, T. V. Short, rector of Bloomsbury, T. Snow, rector of St. Dunstan's, coming forward, by their presence and their addresses, to advocate the claims of this Society, we do feel that the country has a guarantee that it will be conducted with the principle, and wisdom, and Christian zeal, which ought to command for it, especially when others are so active against us, the support of the well-wishers of our Church. Our decreasing limits warn us to stop: we shall hereafter report the progress of the Society. One thing more we will now say. The committee express their hope, that by the end of the year 10,000. may be placed in their hands. We heartily re-echo this hope. We appeal for them to the liberality, never yet appealed to in vain, of our brother-Churchmen. We trust that our voice will go forth into all corners of the land. And the readers of our Magazine may easily, if they choose, raise the sum we ask. May they think upon the need of their poor destitute brethren; and may God incline them to take zealous part in this "work of faith, and labour of love!" REV. LEGH RICHMOND'S RULES FOR ACQUIRING A READINESS IN PUBLIC SPEAKING. It is generally acknowledged that the late Rev. Legh Richmond was equalled by few in graceful fluency as a public speaker. In the pulpit, or on the platform, he was always master of the whole resources of his richly furnished mind, and could bring them forth with a readiness, and skill, and play of fancy, which invariably enchained the attention of those who heard him; and yet this gifted man had failed when he first attempted to address an audience without book. Abashed by his novel situation, intimidated by the upturned gaze, which every young speaker finds it no easy ordeal to encounter, his memory faltered, his ideas fled, his thoughts became confused, and, to use his own expressive language, he "broke down." Discouraged by his ill success, it was with great difficulty he was ever prevailed on to make another trial. I have no desire to discuss the relative merits of extemporaneous and written sermons-though, I must say, I generally prefer the latter-pious and judicious men have in this respect differed in their practice: but every one, I apprehend, will allow that readiness of speech is a qualification most desirable for a clergyman. He may occasionally be placed in circumstances where it is absolutely necessary. It may, therefore, be interesting and useful to know what directions such a master as Mr. Richmond would give to persons wish. ing to acquire this habit. The following note, written by him, many years ago, to a young friend, then preparing for the ministry, has never, I believe, appeared in print, and may be acceptable to some of the readers of "the Church of England Magazine:" MY DEAR SIR, I can easily enter into your feelings. Were I advis ing the easiest and best way to acquire facility and confidence in free address, I would recommend what I have known many to have tried with speedy and comfortable success: 1. Conversational expounding of chapters or portions of chapters. 2. Writing entire sermons, then making full skelepublic, and using either memory or invention in clothtons from them, and taking only the skeletons into ing them. 3. Visiting the sick, reading Scripture to them, and mingling explanation and application in a familiar manner. 4. Selecting a few children, and talking religiously to them, at stated times. In the above ways, I found, and know many others to have found, easy confidence and comfort in all sorts of attempts. 66 Rem bene provisam verba haud invita sequentur," will prove its own verity. To these I add, 5. Prayer to God, with simplicity of intention. Had I thus originally begun, I should not have broken down; but I was an untutored tyro, and wist not what I was doing. I approve your idea for tomorrow evening, and send you materials. But do just in any way as you feel most comfortable; you are sure to please L. R. Your friend, The simple rules here laid down are short enough to be readily remembered, and plain enough to be easily followed. Directions more elaborate will be found in Bishop Burnet's "Pastoral Care." U. THE Scriptures, in inculcating Divine truth, make great use of similitudes taken from circumstances and characters of daily occurrence among men. And this is of great advantage to us, because we are less likely to receive doctrine in the abstract than when it is embodied in a form familiar to our mind, and consonant to our feelings. We can have no clear idea of God, for instance, if he is defined only by his attributes. We may be told that he is kind; but our apprehension of his kindness will be very vague. Let it be added, however, that he is a Father, and a living picture of affection is at once created a thousand tender images present themselves, and the truth intended to be conveyed, not merely rests in the understanding, but reaches the heart. Hence our blessed Lord was fond, in his conversations with his followers, of representing himself in a variety of characters, which, carrying a distinct image to their thoughts, would, better than naked precepts, illustrate to them his love and care for their welfare. He was, he said, "a vine," to exhibit the close connexion of them, as branches, with himself, and the derivation of all their strength, and growth, and fruitfulness, from him. He was bread," to intimate the solid and substantial nutriment he furnished to those who lived by faith upon him. But one of the most favourite characters under which he chose to be represented was that which we find in my text"I am the good Shepherd." This is repeated many times. And in the Old Testament we have the declaration of David precisely similar; "The Lord is my shepherd; I shall not want: he maketh me to lie down in green pastures; he leadeth me beside the still waters." I purpose directing your attention, this day, to the Saviour, as thus characterised, and the mutual resulting knowledge of himself and his flock. The text divides itself into three branches. I. "I am the good Shepherd:" Christ's character. II. "And know my sheep:" his knowledge of his people. III." And am known of mine:" their knowledge of him. I entreat those whom I address to join their earnest prayers with mine, that He, in whose name I speak, may, by his Spirit, effectually bless his word. I. The character of Christ: "I am the good Shepherd." I shall here only just point out the particular reasons why Christ calls himself a shepherd. 1. Because he has purchased his people. A shepherd becomes by purchase the owner of his sheep and so Christ, by laying down his life-an inestimable price-redeemed a goodly company to be his own possession. They were previously far estranged from him, and serving other masters. And therefore he came to seek and to save those that were lost." This kindness of his he pointedly refers to, when he says, "The good Shepherd giveth his life for the sheep." 66 2. Christ calls himself a shepherd, because he feeds his people. The shepherd is charged to find pasture for his flocks; and, in some countries, it is necessary to use much care and skill in selecting wholesome pastures. Thus we read that Jacob's sons, who were shepherds, had often to go to a great distance from their father's habitation: while he dwelt in Hebron, they fed their flocks in Shechem and in Dothan. Just so, Christ provides for his followers food convenient for them. He satisfies their hunger with healthful nutriment: he quenches their thirst with living water, causing them to drink of the clear river, whose "streams make glad the city of God." 3. Christ calls himself a shepherd, because he guides his people. Every one must have observed that the sheep is an animal most prone to stray; and, having strayed, it is least able to retrace its steps to the fold. A shepherd, therefore, has to be very watchful, that he loses none of his flock. When he leads them along a road, he has often much trouble to make them keep the right path. He must have his eye upon every one of them. Just so, Christ not only points out the way in which his people are to walk, but treads it himself, that they may follow him, warns them continually against leaving it, keeps them by his vigilance, leads tenderly the feeble and the young: and if one strays away, he goes with anxious compassion to seek it; and when he hath found it, he bears it back upon his shoulders rejoicing. 4. Christ calls himself a shepherd, because he defends his people. The sheep is a very timid creature: it has no means of repelling any attack, but falls an easy prey to every wild beast. And therefore, in lands where savage animals are found, the shepherd has carefully to secure his fold; and very often, as we read of the shepherds of Bethlehem, to watch his flocks all night, Just so, Christ is careful to place his followers in safety. | descending from on high, that the dead soul They are surrounded by powerful foes, too of man is quickened, and made to bring forth. strong for them; but he does not leave them fruit. The Lord turns us, and we are turned; exposed to their assaults. Having received he draws us, and we run after him. And, I his Church as a precious deposit from his say, it is because he sets his love upon his Father, he diligently keeps it. "I give unto sheep, that he knows them; because he chooses them eternal life: and they shall never perish, them from the world to be his own peculiar, neither shall any man pluck them out of my his precious flock; because he thus links hand: my Father, which gave them me, is them with an immutable tie to himself, regreater than all, and no man is able to pluck solving to make them the glorious inhabitants them out of my Father's hand." of his heavenly kingdom. II. Such, briefly, is the character of Christ as the good Shepherd. I hasten, in the second place, to speak of his knowledge of his people: "I know my sheep." 1. He distinguishes them from others. There is frequently a very great similitude between true and false disciples. So close is the resemblance, that Christ, though he gives us general directions to know his followers, is careful to inculcate the impossibility of our always forming herein a right judgment. In the parable of the tares, for instance, when the zealous servants were anxious to clear the field, the wiser master forbade them, lest, in pulling out the tares, they should root up also some wheat with them: "let both grow together till the harvest." But, however difficult it may be for us to distinguish truly, Christ always knows the sheep from the goats. No disguise can elude his searching eye: no profession can pass with him for principle. Judas deceived his fellow-apostles, but his Master's eye was on him. "Have I not chosen you twelve? and one of you is a devil." In the same way, Christ discovers his servants, though they may be unknown to men. Very often when an individual is overlooked or rejected by his brethren, when he has no encouragement from those around him, and is standing, it may be, in doubt of himself, Christ, who quenches not the smoking flax, beholds him graciously, and acknowledges him as his disciple. It is a mercy to have to do with one that judgeth not after the outward appearance. Now, Christ knows his sheep, (1.) Because he has himself chosen them. This he is careful to tell his followers. "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." The first part of salvation is the flowing down of God's love in Christ to man, not the rising of man's love to God. "Not that we loved him (says the Scripture), but that he loved us." Just so, the warm rays of the sun first strike upon the earth, and render its bosom fruitful, and then arise the herbs, and plants, and trees, and turn their leaves and flowers to his beams, and bask in the brightness which he sheds around them. Thus, it is by a power 66 (2.) Christ knows his sheep, because he draws them to his fold. "They (as our Article says) be called, according to his purpose." God's intentions of love have in due time their effect. And no one, properly speaking, is to be reckoned among Christ's flock till he is made obedient to the heavenly invitation, to come forth and to be separate, touching not the unclean thing. This is a point of importance: St. Paul, we are assured, was a chosen vessel" unto God; yet was he the "chief of sinners," a persecutor, a blasphemer, and injurious, until the voice of Jesus arrested his bloody purposes, and a Divine power led him to believe that Saviour whom once he reviled, and to preach that faith which once he destroyed. And, therefore, Christ's people come to him. He knows them, because they have laid hold on the hope he sets before them; because they are united to him by the faith which by his Spirit he works in their hearts; because, mollified by the view of his exceeding love, they take him for their Lord and their God. In this he bestows on them a rich blessing-spiritual life which is both a foretaste and a pledge of everlasting life. As he is the God and Shepherd, not of the dead but of the living, he will have a living flock, moving and having their being in him: and it is hereby he knows his sheep; he perceives them endued with the gift which he only has bestowed. (3.) Further; Christ knows his people, because he has formed in them his image. This is the mark, the brand, as it were, by which he makes them distinguishable. Hereby, as a general rule, it is to be seen who are his disciples. They look by faith on him, and, beholding in his countenance the glory of the Lord, are "changed into the same image, from glory to glory, as by the Spirit of the Lord." He, also, looking upon them, sees the reflection, so to speak, of his own features, and hence acknowledges them as his. He is pleased with the work of his own hands. He pours down more and more his blessing upon them: he lets them receive of his fulness," grace for grace." 2. In this way Christ distinguishes his people generally; but I would next observe that he knows them, by taking particular and individual cognisance of them. He not only knows them with a scrutinising eye, but regards them with a favourable eye. And just as, though, to a stranger, the sheep of a flock present the same aspect, the shepherd is said to know clearly the features of each one from another, so Christ beholds the personal circumstances and differences of every member of his Church, in order graciously and judiciously to treat him according to his necessities. He perceives every sickness, and applies the proper remedy; he knows every weakness, and perfects in it his strength; he understands when to lead and when to carry; he sympathises with every trial, and lends aid to surmount every difficulty. No one in that company is too insignificant to obtain his notice; no event which affects his chosen is lightly passed over by him, for he is united with them in the closest bonds, even as the head and members of one body. And, therefore, if Peter is to be tempted, he prays for him, that his faith fail not; if Paul is to be brought before kings, he stands by him previously, to bid him "be of good cheer:" he is with them in six troubles, and in seven "he will not forsake them." It is an unspeakable comfort to the Christian to reflect that Christ thus knows him-the depth of his unworthiness, and yet does not cast him off-the greatness of his guilt, and yet offers him salvation;-the extremity of his weakness, and yet promises him victory. He can then adopt the language of the Psalmist, "Search nie, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting." Thus it is that the good Shepherd knows his sheep. III. I proceed, as I proposed, in the third place, to speak of their knowledge of him-"I am known of mine." There is a mutual acquaintance; and, as it has been said, "he observes them with an eye of favour, and they observe him with an eye of faith." The sheep's knowledge of the shepherd is the result of the shepherd's knowledge of the sheep (Gal. iv. 9): “ ye have known God (says the Apostle Paul), or rather are known of God." He opens their eyes, and they see him; he unstops their ears, and they hear his voice; he shines into their hearts, and they place their affections on him. All their knowledge is given them of him. I can only mention a few particulars in which Christ's people may be said to know him, their good Shepherd; but I would say, 1. They know and value his person-" He goeth before them, and the sheep follow him; and a stranger will they not follow, but will flee from him." While the world sees no beauty in the Lord Jesus, that it should desire him, his redeemed people esteem him "the chief among ten thousand." No other company can content them" they have taken away my Lord," said Mary Magdalene: no other being can fix their admiration- "Whom have I in heaven (says the believer) but thee? and there is none upon earth that I desire beside thee.” If he be cast into the fire, he has no hurt, so long as the Son of God is by him. If he walk through the valley of the shadow of death, he fears no evil, when his Shepherd is with him. In his presence there is "fulness of joy." Friends and relatives may be very dear to him, but Christ is dearer still: he comparatively loves neither father, nor wife, nor children, nor even his own life. Prizing so inestimably his Saviour, he is ready to suffer for him; his glory is that which he desires to promote--he spends and is spent in his service. 2. Further; Christ's people know his will. Christ has written his law in their heart, and they know and value it. While ignorant of Christ, persons, even in their own way sincere, have run into the worst errors. St. Paul, before conversion, thought that by persecuting Christ he did God service. And the revealed will of God has been in all ages to some men a stumbling-block, to others foolishness: but Christ's people know his mind; they are endued with heavenly wisdom; they have a Teacher imparted to them whose office is to lead them into all truth; and they perceive that this new knowledge is in accordance with the written word. That which heretofore was darkness, is now light in the Lord; that which they before disliked, they now know to be ways of pleasantness and paths of peace. And it is not a mere knowledge of Christ's will they now possess their wills are moulded into sweet conformity with his, so that they are doers as well as hearers of his word; and even where his pleasure runs counter to their natural predilections, they are enabled to say, Not my but thine, O God, be done. will, 3. Again; Christ's people know his voice, but "they know not the voice of strangers." This is often dwelt upon in Scripture. St. Paul pronounces every one accursed, even though he were an angel from heaven, who should speak with another voice than Christ, or preach another Gospel; and therefore charges the disciples to listen to no such messenger. To the natural man the voice of Christ is unpleasant: he may listen to it, indeed, if it be set off with eloquence of speech; but in its plain simplicity it is an offence to him: he says, it is a "hard saying;" he cannot hear it. It reproves his pride; it rebukes his sins. But the true believer recognises it, whether in the Scripture, or in the mouth of Christ's ambassadors. Their message strikes on a responsive chord in his heart, and his affections vibrate to the joyful sound. The humble believer recognises it as the voice of authority, he receives it with teachableness and meekness, he is content to be a learner under it, earnestly praying that it may be an "engrafted word," able and effectual to save his soul. This is a very important, though a somewhat neglected, part of the knowledge distinctive of Christ's flock. 4. Once more; Christ's people know by experience his present power to save them. It is not, as I before said, a mere theoretical knowledge which they now possess, for that would little profit them, but that intimate acquaintance of which the Apostle John speaks when he says, "that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life." The believer has known the blessing of Christ's death, and has felt the power of his resurrection: he has in a thousand instances had proof of his faithfulness, and, deriving his acquaintance with him, not from the report of others, but from his own experience, he sets to his seal that Christ is true. So the Samaritans, we read, said unto the woman that met Jesus at the well, "now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." It is commonly observed that you know not your friend till you have tried him. How unspeakably precious is the tried love of Jesus to his people! they then know they may depend upon it; they know that though creature-comforts fail, and all things change about them, he will never leave them, never forsake them he knows his sheep, and is known of them. I must draw the subject to a close; and I would only make upon it two or three brief inferential observations. 66 1. How condescending is Christ's love. He was dwelling in the highest heavens, surrounded with pure and happy spirits, whose adorations would have been paid him through eternity; yet he chose to leave his splendid seat, and become the shepherd of a little flock on earth, which he had, with pain, and poverty, and death, to gather from the wilderness: though he was rich, yet for our sakes he became poor." We cannot comprehend such immeasurable kindness-it has heights, and lengths, and depths, and breadths, which pass our knowledge. But let us remember that we are bound by it. We are most unthankful, if we disregard it. Let us, knowing that we are not our own, but "bought with a price," glorify Christ in our bodies and with our spirits, which are his. 2. Again; how necessary is self-examination. There are many, as we have seen, that associate with Christ's sheep, and yet are none of his. He has his eye upon themupon those in this place who have a name to live, but are dead: he penetrates the flimsy veil with which they conceal their real character from their fellows, from themselves. Now, remember that a man may go very far with religious persons without being religious himself; he may bear a great resemblance to Christ's flock without really belonging to it. It becomes you, therefore, seriously to try and prove yourselves, that you be satisfied with nothing short of the entire change of heart and character, which is the peculiar work of the Divine Spirit. Without this, your profession will only testify against you; your privileges will increase your responsibility; and out of your own mouth you will be condemned. Lastly. How blessed is the true believer's condition. He knows Christ. He knows whom he has believed. He knows that love which passeth knowledge, And his present knowledge is an earnest of far more extended knowledge. For comparatively, he sees now 66 through a glass darkly, but then face to face." He has yet but the germ of future blessedness. "Now are we the sons of God (says the Apostle); and it doth not yet appear what we shall be; but we know that when he shall appear, we also shall appear with him in glory." Let this prospect, Christian brethren, encourage you. Press diligently towards the mark. Abound in every good word and work. Be zealous to go on from strength to strength, till you come unto "the perfect man, to the measure of the stature of the fulness of Christ." He will speedily gather all his flock together. He will "accomplish the number of his elect, and hasten his kingdom." Then shall there be "one fold" under "one Shepherd." THE TRIUMPHANT CHRISTIAN'S NEW NAME.* "I will write on him the name of my God."-Rev. iii. 12. IT was customary to write on the pillars of victory the name of the false god in whose temple the pillar was erected. And thus, in the case of the Christian, the name of Jehovah, so dear to him on earth, shall be stamped on his forehead in heaven: "Ye shall see his this world it is possible that the sincere Christian face, and his name shall be on your foreheads." In may be perplexed, either by his own doubts of acceptance with God, or by the doubts and insinuations of others; but, in heaven, his acceptance and adoption will be no longer a disputable point. He shall be recognised by Him who has stamped him with his own name. He shall be owned also by myriads of happy spirits, who, beholding that sacred name, shall at once By the Rev. J. W. Cunningham. |