THE ORDINANCE OF PREACHING.

BY THE REV. W. C. BURGES, A.M.
Curate of Northallerton.

THE ordinances of religion are the means appointed by God for leading souls to himself, and to which he has promised a blessing. They are of no more efficacy in themselves to enlighten the mind and to restore the sinner, than the clay used by our Lord to open the eyes of the blind man; but they are of great importance as being commanded by God, and cannot therefore be neglected without imminent danger. Amongst the chief of these appointments the preaching of God's word may be regarded; and the promise attached to it is inexpressibly great. It is declared, that "it pleased God by the foolishness of preaching to save them that believe." In unfolding the divine word, a rich mine of inexhaustible wealth is laid open-a treasure presents itself that fadeth not away. In the faithful and unvarnished statements of the Gospel the pearl of great price will be found, which will amply repay every one who forsakes all that he may obtain it. Christ is that pearl; and he who wins Christ is rich indeed.

God has thought proper, in his infinite wisdom, to employ certain means or instruments for the accomplishment of his purposes. What he could effect by the word of his mouth, as when he commanded light to shine out of darkness, he has also done by means; as when the sounding of the Israelitish trumpets caused the walls of Jericho to fall. It is the Divine power in all cases that works: but as man is endowed with rational faculties, means are appointed capable of

VOL. IV. NO. CXI.

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appealing to his understanding, and influencing his affections when accompanied by the Holy Spirit's blessing, for recalling him to the knowledge and obedience of his Maker. The ordinance of preaching was appointed by God himself, under the most solemn restrictions, and attended with the most significant ceremonies, which gave weight to the ministration, as they shewed what was the mind of God regarding the office and the person who should hold it. This is alluded to by St. Paul, when he says, "no man taketh this office upon himself, but he that is called of God, as was Aaron." Our Lord selected from amongst his disciples ministers of his word, whom he commissioned to go forth and preach; and enlarged the number by another distinct act when circumstances required it. In a most solemn manner, before his ascension, he renewed this commission, sending them to preach the Gospel to every creature; at the same time declaring that this ministry should be perpetual, and also that it was appointed a medium of communi cating faith. "He that believeth and is baptised shall be saved."

Thus, through the preached word, it seems good to God that faith, without which it is impossible to please him, should come-not that this grace is absolutely restricted to the instrumentality of preaching-because the Spirit is unlimited, and dealeth as he will; but it is the most general medium. Do we doubt of the intention of the Saviour in appointing this ordinance, or the value he puts upon it as an instrument in his hands? He himself declares (Matt. x. 40), " he that receiveth you receiveth me; and he that receiveth me receiveth him that sent me." The

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power of God is received into the opened heart, when, under the teaching of the Spirit, the Gospel is declared; and this agrees with the operations of the Holy Spirit set forth in the Bible. There this Spirit is compared to the wind, the effects of which are evident, whilst its own source and distinctness are not apparent. Again, it is said that the Lord draws men with the cords of a man, influencing them by that gentle and imperceptible though constraining leading that is most powerful even whilst it may not be perceived. Preaching thus works on the affections when guided by the Spirit of God. But the touch or breathing of the Spirit is so beautifully and delicately applied, that the soul is taken captive; the mind is convinced; the will drawn to embrace the truths delivered, while the recipient is unconscious of compulsion. Drawn off from the evil to which he is naturally prone, to embrace the good to which he is naturally hostile, he is scarcely sensible of the workings of his heart, till, a flood of light bursting in upon his soul, he is led to see the evil of sin, and his own inability to break its bonds; and is thus made willing in the day of God's power.

But not only is the ordinance of preaching rendered effectual for the conversion of the sinner, but also of imparting that peace which passeth all understanding to him who has been awakened to a sense of sin, and his opposition broken down by the threatening and terrors of the Lord. To such a one how unspeakably precious must be the glad tidings of salvation; how joyous the words, "the blood of Jesus Christ cleanseth from all sin;" how gracious the assurance that the exalted Jesus is able and willing to save to the uttermost all who come unto God by him! That the beneficial efficacy attendant on preaching is wrought by the Spirit of God alone, is obvious from Scripture" not by might nor by power, but by my Spirit, saith the Lord of hosts ;" and also from the fact, that many in all respects similarly situated, hear the same word, and are differently affected by it. Some believe the things spoken, and some believe not.

We cannot fail, then, to perceive the necessity of regarding preaching as a most important ordinance, and the propriety of that requisition made in the Book of Common Prayer to those who present children at the baptismal font,-that they should, as soon as the children are arrived at a fit age, to comprehend, call upon them to hear sermons. And if God is graciously pleased to send a message, the guilt of rejecting that message must be infinitely great, and the consequences tremendous. Our Lord himself saith, "And whosoever shall not receive you, nor hear

your words, when ye depart out of that house or city, shake off the dust of your feet for a testimony against them;" adding, " Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." Is it necessary to comment on these words-to remind the reader that Jesus did or said nothing in vain; we are to remember, that, every time we hear the word of God preached, we (if we hear with humble faith) derive fresh strength to our souls-we are awakened, or confirmed, or comforted. Looking beyond the mere human part of the ministry, passing by the earthen vessel, the believer remembers who appointed it, and for what purpose. His mind is fixed upon the crucified Saviour preached to him, and the treasure is sought after vessel through which it may for a time flow, however he may deem it right to esteem those who are ordained to minister in holy things very highly for their work's sake; for they preach not themselves, but Christ Jesus the Lord.

THE PLAGUE OF EYAM. [Concluded from Number CX.]

not the

THE ravages committed by the plague soon rendered it necessary to bury the dead elsewhere than in the churchyard, which became incapable of receiving the bodies. A correspondent of the " British Magazine," in 1832, states, that "it would appear, from the very crowded accumulation of graves in the churchyard, many bearing date 1666, that for a time, at least, the dead were deposited there in the usual manner; but probably the space was soon occupied, and it was found necessary to inter the remainder wherever the relatives chose; for although now few memorials exist, within the memory of man, in several places, particularly in a small plot of ground close to the village, many grave-stones remained; but, with an unpardonable indecency and indifference, these sacred records of so interesting a period of parochial history have been removed and appropriated to other purposes. About three years ago, a few skeletons were discovered beneath the flooring of a barn, evidently placed there as a matter of convenience, without coffins or any other perceptible coverings. Besides the churchyard and the small plot of ground just alluded to, one other appears to have been a favourite burying-ground -it is called the Riley Gravestones, on an elevated exposed hill, about half a mile from the village. Some years ago, numberless little sepulchral mounds were visible, but they are all obliterated; and nothing now remains to identify the spot, saving six headstones and a tomb, memorials of a whole family, who, with the exception of one boy, were carried off in eight days."

The plague began to decrease in September, and in two months had almost ceased. The following letter of Mr. Mompesson records his thankfulness to God for this great mercy:

"To John Beilby, Esq., of

in Yorkshire. "Eyam, Nov. 20, 1666. "Dear Sir, I suppose this letter will seem to you no less than a miracle, that my habitation is inter vivos. I was loath to affright you with a letter from my hands, therefore I made bold with a friend to transcribe these lines.

"I know that you are sensible of my condition-the loss of the kindest wife in the world, whose life was truly imitable, and her end most comfortable. She was in an excellent posture when death came with his summons, which fills me with many comfortable assurances that she is now invested with a crown of righteousness. I find this maxim verified by too sad experience: Bonum magis carendo quàm fruendo cernitur. Had I been so thankful as my condition did deserve, I might yet have had my dearest dear in my bosom. But now, farewell all happy days, and God grant that I may repent my sad ingratitude! The condition of this place has been so sad, that I persuade myself it did exceed all history and example. I may truly say that our town has become a Golgotha, the place of a scull; and had there not been a small remnant of us left, we had been as Sodom, and like unto Gomorrah. My ears never heard such doleful lamentations, my nose never smelled such horrid smell, and my eyes never beheld such ghastly spectacles. Here have been seventy-six families visited within my parish, out of which two hundred and fifty-nine persons died! Now, blessed be God, all our fears are over; for none have died of the infection since the 11th of October, and all the pest-houses have been long empty. I intend, God willing, to spend most of this week in seeing all woollen clothes fumed and purified, as well for the satisfaction as for the safety of the country.

"Here hath been such burning of goods, that the like, I think, was never known; and, indeed, in this I think that we have been too precise. For my part, I have scarce left myself apparel to shelter my body from the cold, and have wasted more than needed, merely for example.

"As for my own part, I cannot say that I had ever better health than during the time of the dreadful visitation; neither can I say that I have had any symptoms of the disease. My man had the distemper; and upon the appearance of a tumour, I gave him several chemical antidotes, which had a very kind operation, and, with the blessing of God, kept the venom from the heart; and after the rising broke, he was very well. My maid hath continued in health, which is as great a temporal blessing as could befall me; for if she had quailed,† I should have been ill set to have washed, and to have gotten my own provisions. "I know that I have your prayers, and question not but I have fared the better for them. I do conclude that the prayers of good people have rescued me from the jaws of death; and certainly I had been in the dust, had not omnipotency itself been conquered by some holy violence.

"I have largely tasted the goodness of the Creator, and, blessed be his name, the grim looks of death did never yet affright me. I always had a firm faith that my dear babes would do well, which made me willing to shake hands with the unkind froward world; yet I hope that I shall esteem it a mercy if I am frustrated of the hopes I had of a translation to a better place, and God grant that with patience I may wait for my change, and that I may make a right use of his mercies; as the one hath been tart, so the other hath been sweet and comfortable. I perceive by a letter from Mr. Newby, that you concern yourself very much for my welfare: I make no question but I have your unfeigned love and affection. I can assure you, that

"Good is more perceivable in the privation than in the enjoyment." ↑ Quailed (old English), fell sick.

Mr. Mompesson, thus mercifully preserved, was afterwards preferred to a prebendal stall in Southwell, and the rectory of Earlring, Northamptonshire. The deanery of Lincoln was offered him, which, however, he refused in favour of his friend Dr. Fuller. In 1679 he married the widow of Charles Newby, Esq., by whom he had two daughters, and died in 1708.*

Among those who afterwards held the rectory of Eyam was the father of Miss Anna Seward, who was born there. In the summer of 1757, according to Miss Seward, "five cottagers were digging in the heathy mountain above Eyam, which was the place of graves after the churchyard became too narrow a repository. Those men came to something which had the appearance of having once been linen. Conscious of their situation, they instantly buried it again. In a few days, they all sickened of a putrid fever, and three of the five died. The disorder was contagious, and proved mortal to numbers of the inhabitants. My father, who was then canon of Lichfield, resided in that city with his family at the period when the subtle, unextinguished, though much abused, power of the most dreadful of all diseases awakened from the dust, in which it had slumbered ninety-one years."

In 1766 Dr. Seward preached a centenary sermon in the church-composed, it is said, "with such a power of description, and such a pathetic appeal to the feelings of his auditors (many of whom had lost their ancestors by that dreadful visitation), that he was continually interrupted by the exclamations and tears of his audience."

Howard the philanthropist, previous to his last departure from England, visited Eyam, to obtain information relative to the ravages of the pestilence; and at his suggestion the remains of a beautiful cross, lying in the churchyard, and overgrown with docks and thistles, was replaced on its imperfect shaft.

In reading this brief sketch, we cannot but be reminded that scenes no less mournful than that now brought before us were not unfrequent but a few years since, when the pestilence, in another form, was permitted to visit our country. Through the tender mercy

• Another hand might also have chronicled the events of this sad visitation. This was the Rev. Thomas Stanley, "who, instituted to the rectory of Eyam in 1644, held it till the Act of Uniformity, in 1662, deprived him of the benefice: but although ejected, he continued to reside there; and the tradition of the place, even to this day, is, that he was supported by the voluntary contributions of two thirds of its inhabitants. And it is further recorded, to his honour, that when no longer permitted to serve them publicly as parishioners, he in private assisted them as friends; and that during the eventful visitation of 1666 he was the zealous coadjutor of Mr. Mompesson, and called forth the warm approbation of the Earl of Devonshire, who, when applied to, by some who might have been better employed, to remove him, replied, "That it would be more reasonable that the whole country should, in more than words, testify their thankfulness to him who, together with the care of his own town, had taken such care as no one else did to prevent the infection of the towns adjacent." He survived the pestilence, and died, and was buried in the field of his labours, in 1670.-British Magazine,

A Sermon,

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to impart to them his heavenly benediction: "Suffer" (said He who, being without sin, was made sin for us)" suffer the little children to come unto me, and forbid them not for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them."

What a variety of interesting considerations are here suggested to our minds! How many

Dean of Leighlin.

MARK, X. 15.

"Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein,"

Ir is not perhaps too much to assert, that in all the history of the Redeemer's life on earth, as placed before us in the Gospel, there is not an occurrence which speaks more strongly to the best feelings of our nature, which is more congenial to the kindliest sensibilities of our heart, than the simple transaction recorded in the passage to which I would now direct your attention. It appears from the narrative of the evangelist, that the parents or friends of certain young children being probably themselves influenced by faith in Christ, or being certainly awakened, if not to a conviction that he was the long-promised Messiah who should redeem Israel, yet at least impressed, to a certain extent, with the power of a teacher, whose works attested that he was sent from God, were desirous that those for whose welfare they were deeply interested should be brought near to him, from past experience of the virtue which was derived by coming in contact with so excellent and so exalted a Being.

The disciples, who were then present, animated by a zeal for their Master which was not according to knowledge, considered that it was derogatory to the dignity of his character to be engaged in attending to those whose tender years rendered them incapable of deriving essential benefit from his instructions; and they accordingly rebuked what they considered an unthinking ardour resulting from natural affection.

But in this, as in a variety of other instances, the compassionate Friend of sinners saw not things as they appeared to those around him that which his disciples thought beneath his notice, was, in his own divine judgment, entitled to special attention and regard. His displeasure was awakened by the attempt which would place a barrier against any, even the most unconscious, candidate for his favour; and he iminediately proceeded

forth by this transcript of our Redeemer's feelings! But can we (as a primary subject for remark) fail to dwell with delight and gratitude upon the invaluable evidence here afforded of the disposition and character of Him on whom all our hopes depend? The same divine word which assures us that "his kingdom ruleth over all," has no less explicitly declared, that " in him is neither variableness nor shadow of turning." Man continueth not in one stay; he inhabits a transitory world, which shall finally vanish away, as a scroll that is rolled up: but the Son of God, like the heavens where he dwells in glory, never can be moved; one with the Father, "he is the same yesterday, to-day, and for ever."

How consolatory is it to human weakness to reflect, that it is this good Shepherd, who thus regarded the lambs of his flock-that it is this gracious receiver of little childrenthis compassionate regarder of helpless infancy,-to whom we also, whose more advanced years continually impress the conviction of our own inability of ourselves to help ourselves, are, in all our dangers and in all our necessities, encouraged to have recourse; and from whose benign condescension in the instance before us we may confidently conclude, that if we only approach Him (who was pleased so signally to attest his regard for us, and vouchsafes to permit that we should be called his friends, whilst we prove our love by obedience to his will) with the simplicity of little children, our weaknesses and our infirmities will not be deemed unworthy of his merciful regard; we too shall participate in his kindness, be enriched with his grace, and be filled with his heavenly benediction!

A consideration here presents itself, which no believer ever should lose sight of, and which, in the case before us, gives peculiar force and importance to the view laid open by the narrative in the context. It is, that in this, and other similar instances of Gospel history, we can neither fully understand their meaning, nor sufficiently feel their force, except we continually hold in recollection the ineffable dignity of Him concerning whom

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these facts are recorded for our learning. We should especially remember, that the Messiah, of whom the prophets testify, and whose benignity the evangelists so emphatically impress upon our minds, is not a mere delegated agent from heaven-a man favoured as an intermediate instrument - empowered, like Moses, to make known a covenant, which (when its end was answered) was to be done away; but one who should be the Mediator of a far higher and more exalted dispensation; a dispensation effectually conveying to a sinful race that pardon and forgiveness, of which the ancient rites and oblations were but typical." Without shedding of blood" there could be "no remission of sins." The most ignorant nations of the earth seem to have some conviction of their utter alienation from what must be acceptable to a holy God: they generally admit, that the Divine justice calls aloud that sentence should be executed against the disobedient; an instinctive feeling seems to testify, that "the wages of sin is death;" and accordingly, both under the Mosaic covenant and amongst various Gentile nations, sacrifices were offered propitiatory of the Divine vengeance. Not only was the blood of bulls and goats poured out, but even human victims were deemed essential; and man in his ignorance offered up his sons and his daughters to devils.

These considerations sufficiently prove a sort of universal language, influencing almost every heart which could draw inferences from facts; and they abundantly testify, to those who are favoured with a divine revelation, who are rescued from the ways of darkness, and permitted to rejoice in a great and glorious light, the essential value of the glad tidings which announce the fulfilment of a new and everlasting covenant, never to be done away, the assurance to those who are daily passing out of a perishing world, that an eternal inheritance is bequeathed to them by a Redeemer's love, that the testament has been ratified by the blood of the testator, and that so precious is that blood, that it "cleanses from all sin;" that wherever it is applied by faith, it renovates the nature, so that what before was only meet for hell, is now purified for heaven; and the death of the body, instead of being followed by the spiritual death of the soul, becomes but a grave and gate, painful indeed to the natural man to pass, yet viewed with a good hope by the true believer, as leading, through a Redeemer's merits, to a joyful resurrection. These, truly, are glorious announcements, every way worthy of their divine Author; but yet their very surpassing excellence does not remove unbelief; and the same tempter whose deceit led to the fall of man in Adam would still

work the ruin of his posterity, through mistrust of the Deliverer whom God has mercifully raised up for their salvation. And now that "the kingdom of heaven is opened to all believers," is it not melancholy to reflect, that some shall not enter in because of unbelief; that some still doubt whether they can be forgiven, and that their iniquities still separate them from their God, even whilst invited to enter into the holiest by a new and living way, consecrated by the blood of Jesus, and assured that "God was in Christ, reconciling the world unto himself, and not imputing to them their trespasses and sins ?"

To know God, is the only true wisdom; to love God, is the only enduring happiness of all immortal and intelligent beings. Man had lost that knowledge; he had (by departing from the providential course assigned him, and following his own devices) become insensible to that love; it was, therefore, in order that his darkened mind might be enlightened, that his estranged and erring heart might be reclaimed and rectified, and atonement made for him with the Almighty, "who is of purer eyes than to behold iniquity," that the well-beloved of the Father, the Word which was in the beginning with God, was made flesh, and dwelt among us. "We saw his glory," says St. John; "the glory as of the only begotten of the Father, full of grace and truth." Thus it was that, after a long night of spiritual darkness, the Sun of Righteousness arose on the earth" with healing in his wings." "This," says the apostle, "was the true Light, which lighteth every man that cometh into the world:" but, like the material sun, which was its most striking emblem, the Sun of Righteousness diffuses not light only, but also energy and life: and, as the great orb of day, when shining upon the earth, reanimates its surface in the spring, causes every plant to shoot forth, and every tree to bud and blossom, so that its genial influence is extended over the universal face of nature; so it was not less evidently the merciful intention of the all-wise God, that every human heart, however long callous to Divine impressions, when brought within the reach of those beams of heavenly glory which impart life, and health, and joy, and gladness, to the nations, should, upon beholding, with the eye of faith, the Saviour raised up for the healing of his people, be turned from darkness to light, and from the power of Satan unto God. It was the good pleasure of Him who first said, "Let there be light, and there was light," that the dead should live; that the heart of stone might be succeeded by a heart of flesh; that a peculiar people, strong in faith, and zealous of good works, might be the first-fruits purchased by so great a sacrifice.