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God's judgment on the land. It is worse than absurd. It is the very spirit of that Pharisaism which our Lord rebuked so sternly. And then men get up on platforms as ... did; and quietly assume that they are the religious, and that all who disagree, whether writers in the 'Times,' Sir R. Peel, or the 'sad exceptions,' of whom I was one, to which he alluded, are either neologians or hired writers! Better break a thousand sabbaths than lie and slander thus! But the sabbath of the Christian is the consecration of all time to God; of which the Jewish Sabbath was but the type and shadow; see Col. ii. 16, 17. Bishop Horsley's attempt to get over that verse is miserable, I remember.

"Six hundred churches wanted.' Yes! but when shall we have different hours for service and different congregations in one church, say one for three congregations; and so save two thirds of the money spent on stone and brick, that it may be spent on the truer temple, human beings in whom God's Spirit dwells? They do this on the Continent, and with no inconvenience. Besides, the inconvenience and mutual giving way, would be all so much gain for Christian life, instead of an objection to the plan."

A member of his congregation wrote to him on this subject, and, as was his wont, he replied fully and frankly.


The occasion on which the next speech was

* That letter is not given here lest it should swell this Introduction to an undue limit, but it will be printed in a volume of “Letters on Theological, Philosophical, and Social Questions," which is now preparing for the press. It will not be out of place here to request that any one who may have received letters from Mr. Robertson on any of these topics would be so kind as to send them to the Editor of Mr. Robertson's Lectures, care of Messrs. Smith, Elder and Co., London. The letters shall be immediately copied and returned.

delivered, was one seen in Brighton. Mr. Robertson's congregation signed an address to him, expressive of their gratitude for his unwearied zeal in their behalf. They invited him to tea at the Town Hall. Many others were also present, but all were men. That evening is well remembered still. It presented some remarkable features. One of the young men, Mr. C. H. Evans, rose and presented the address, and in doing so spoke with great feeling and earnestness of the benefit which he and the others, for whom he was that evening the mouth-piece, had received from Mr. Robertson's teaching. He dwelt on the reconciling, harmonizing spirit Mr. Robertson had induced between rich and poor-between the strugglers in life and their lot. He reviewed the characteristics of Mr. Robertson's public ministry, and vindicated it from the charges which had recently been brought against it in the columns of a certain party journal; and having adverted to the altered state of feeling in the working classes of the town, which he attributed mainly to Mr. Robertson's efforts to bring about a union of classes, expressed an earnest hope that long-very long-might the town have the benefit of his talents and self-devotion.

of the most interesting ever One hundred young men of

All rose as he spoke. Mr. Robertson was

deeply moved. All felt that if there were many ministers like him, how far brighter would become. the prospect of a kingdom of Heaven upon earth.

The last speech in this volume was delivered on the memorable occasion of the attempt of Pope Pius IX. to parcel out England into Ecclesiastical Dioceses under Romish bishops, with Cardinal Wiseman as the head of the new Hierarchy. Every one will remember how that attempt was received. From one end of England to the other, one unanimous voice arose, "We will have nothing to do with Rome!" One of the largest meetings ever held at Brighton came together on this occasion to protest against this impertinent intrusion. All sects, all classes, met here on common ground-a stern determination that, whatever foreign despots might succeed in imposing on their peoples, Englishmen were determined never again to wear the yoke of priestly tyranny, least of all, the tyranny of Rome. It will be observed that the ground Mr. Robertson took was somewhat broader than that generally occupied. He rested his opposition to the Pope's decree on the inalienable rights of the individual conscience, in virtue of which it was not competent for any priest, or church, to dictate to men the terms of their belief.

Probably the controversy with Popery would be

more effectual, and more practical in its results, if the opinions which Mr. Robertson avowed were taken as the basis on which it should be conducted.

In former years, Mr. Robertson had delivered a Lecture at Cheltenham, on the Church of England's Independence of the Church of Rome; but it is omitted from this volume, because Mr. Robertson frequently expressed a very strong wish against its being reprinted, observing that his argument against the Church of Rome would now be based on altogether different grounds from those he had taken in that Lecture. Whatever weight may be attached to the critical rendering of certain texts-whatever authority may be claimed in virtue of certain canons or decrees of councils-the great principle that the conscience of each individual man is free to judge the Right, and to act in conformity with that judgment, without any interference or hinderance from any man or set of men-will be found to oppose a firmer barrier than these to Romish progress. The spread of Romish doctrine is simply impossible where this great principle of spiritual freedom is believed and obeyed.

It is very noteworthy, that nearly all these public efforts of Mr. Robertson were in behalf of those engaged in labour. He had a high idea of

Work, regarding it as God's appointment for every man; and while he always avowed his belief that the men of thought were labourers, as much as the men of action, he never lost an opportunity of urging on his hearers that a mere life of pleasure or of fashion-the life of busy idleness-was little better than living death. Some of his noblest utterances were those in which he sought to rouse men up to doing something better worthy of the vocation by which they were called. His own life was one long labour, of which, while others were marvelling at the wonderful gifts and graces it displayed, his own thought ever seemed to be "not as though I had attained." How little he esteemed the gifts which others valued so highly in him, may be gathered from a passage in a letter to a friend, written towards the end of his career. He says

"If you knew how sick at heart I am with the whole work of 'parle-ment,' ' talkee,'' palaver,' or whatever it is calledhow lightly I hold the 'gift of the gab'-how grand and divine the Realm of Silence appears to me in comparison-how humiliated and degraded to the dust I have felt, in perceiving myself quietly taken by gods and men for the popular preacher of a fashionable watering-place-how slight the power seems to me to be given by it of winning souls-and how sternly I have kept my tongue from saying a syllable or a sentence, in pulpit or on platform, because it would be popular"

When many of the clergy and richer classes

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