CITY-ROAD MAGAZINE, JANUARY, 1873. MEMORIAL SKETCH OF THE LATE MISS ANDREW, OF BY HER BROTHER, THE REV. ROBERT J. ANDREW. THE years 1849-50-51 will ever be memorable in the history of the Wesleyan Church in the town of Penzance, as a period when the Lord in a gracious and marvellous manner poured out His Holy Spirit and caused Zion to rejoice with exceeding joy. Believers were quickened and stirred up to lay hold on God, and many were made "perfect in love." From a revived Church a gracious influence extended to the world, and throughout the entire Circuit many hundreds of sinners were converted to God. It was a time of mighty power, when the people of God could sing with truth, "Our conquering Lord Hath prosper'd His word, And mightily shaken the kingdom of hell." She Amongst those who were brought at that time "out of darkness into marvellous light," was ELIZA P. ANDREW, then nineteen years of age. had been previous to this, the subject of deep and earnest thought, and at one time was "almost persuaded" to decision for God; but she dismissed her convictions, and continued to live without Christ." The Holy Spirit, although grieved, did not leave her, but again and again placed her sins before her and urged her to break them off by repentance. Under a sermon preached by the late Rev. Robert Young, she was led to see herself an undone sinner, and with a broken and contrite heart sought deliverance from her sins. For a considerable time she was unable to behold in Christ a present Saviour. Being naturally of a reserved and retiring disposition she shrank from that public profession of Christ, which has been so often and so signally blessed to the seeking soul, and this she always afterwards declared was a great hindrance to her obtaining the pardon of her sins. But a short time previous to her death, when conversing with the writer on this subject, she said, "I often think I must have seemed very obstinate when I was seeking the Lord, for I would not yield to any of the entreaties of those who came to me." The day of deliverance, however, came at length. On the 28th of March, 1849, whilst wrestling with God in the quiet of her own chamber, the "light broke in on her soul," she was enabled to lay her sins on Jesus, and realized that God the Father for His sake had received her as His child; or, as she was accustomed to speak of it, she then "tasted the sweetness of the love of God;" and it was a taste she never lost, but which increased in sweetness to the end of her life. From this time she became a devoted and earnest Christian. Her views of the requirements of religion were very high, and she strove, by the grace of God, to attain to all the mind of Jesus. VOL. III. FIRST SERIES. B Her diary a short time after her conversion abounds with expressions showing how fully she realized the claim of God to all her heart. Thus, she writes, "I am determined by the grace of God, to live by rule, day by day, and with a single eye to the glory of God, not to trim between the world and religion, but to cast aside every weight, and run my appointed race diligently." Again, "I love the Lord more and more daily, I trust it is my meat and drink to do the will of God." She was jealous of herself, with a godly jealousy, and both in conversation and deportment carefully guarded against everything that would dishonour the Name by which she was called. This jealousy of herself was a peculiar feature of her religious life. Often she has remarked when speaking of it, "I cannot trust myself in the slightest measure.' After a renewal of the Covenant, she writes, "I want most of all a watchful spirit, to watch over my thoughts, words and actions, to keep the issues of my heart, that I may live with a single eye to the glory of God. Yesterday I renewed my Covenant with God. I think I never felt more of my own weakness. I feel I am utterly unable to pay the vows I have made unto the Lord. But strength in Thee I surely have, Whose eyelids never sleep."" The following extract will serve to show how much she suffered, if at any time she spake unadvisedly: "Through unwatchfulness I have yielded to temptation and have spoken uncharitably; but I praise God that by coming again to the blood which cleanseth from all sin and putting my trust in Jesus, I am again forgiven. May the remembrance of the past make me more and more watchful in the future!" Shortly after her conversion she was led to see the necessity of a deeper work of grace, and made the Word of God her study that she might know the will of God concerning her. By a careful perusal of the Truth, she was convinced that it was her privilege in common with all believers to be cleansed from all sin, and she determined, in the strength of God, that she would not rest until she received the "perfect love." Her desires after this blessing will be best expressed in her own words: "It is my determination to go forward, I feel Christ is still mighty to save, and I want to be saved from all sin; to have the last remains of the carnal mind destroyed, that I might be a partaker of the Divine nature. Whilst praying that the Lord would purify my heart, Satan said, 'Wait;' but the Lord said, 'Go ye up and possess the good land, I will go before you, and will drive out all your enemies.' Glory be to God!" Again: "I have been enabled to go up and possess more of that good land which lies before God's people, but I want every root and seed of sin to be destroyed, that my affections may be no longer set on earthly objects, but that I may dwell in a purer atmosphere, and that my every breath may be prayer and praise. I pant for a richer baptism of the Holy Spirit; I want to be swallowed up in the love of God, and to learn of Jesus. I feel that Name to be sweeter to me daily. All, all I want is there.'" It seems to have been about the latter part of the year 1855, that she realized this richer blessing; beholding in Christ a perfect Saviour and resting on Him for a full salvation. Her own words will best describe the progress of this blessed work in her soul. December 10th, 1855. "I still offer my body, spirit and soul up as a sacrifice to God. Yesterday (Sunday) I was enabled to present myself upon the altar which sanctifieth the gift, and felt that my Saviour presented the sacrifice; and the heartfelt conviction that in Him the Father is always well pleased, afforded me consolation, and inspired me with hope that I should be accepted for Christ's sake; but I want the witness that I am accepted, and that the command, 'Be ye holy,' is fulfilled in me." Wednesday, 12th. "By the aid of the Holy Spirit I have been enabled to make some advance in the way. O that holiness unto the Lord may not only be written on my heart but on my every action! Whilst I have been praying the Holy Ghost the Comforter has told me Thy prayer is heard,' and applied the words of my Saviour to my heart, 'I will, be thou clean.' Now my sacrifice is accepted; I am no longer my own, but the Lord's, and if ever I felt my own ignorance and weakness it is now. But I have an infallible Guide, Glory be to God! He Who hath said, 'Be ye holy,' will guide me in the way." The reception of this blessing gave her an abiding peace and a calm earnest joy, which never seemed to leave her. It would be easy to multiply extracts from her diary, showing how month after month, and year after year, her hold on the Saviour strengthened and increased in tenacity. Thus she writes, "I have given myself to God to be kept by Him, to be controlled and directed by Him. Praise the Lord! I am still enabled to trust in the efficacy of the precious blood of Jesus to cleanse me from all sin. 'Now ye are clean through the word that I have spoken unto you,' this was given me to-day. I have a little faith to take it and rejoice in it. God's words of love to me are 'I have called thee by thy name; thou art Mine.' The Lord has done much for me, but I need not live on past experience, whilst there are further heights and depths to be enjoyed; after these I would aspire." To the close of her life she retained this blessing; although sometimes her extreme jealousy of herself caused her to fear lest she had "believed in vain." Her attention to the duties of religion was most exemplary. Nothing was ever allowed to interfere with the time which she felt belonged more especially to God. It mattered not what worldly engagements had to wait, she was always to be found-at the time allotted-in the secret place of communion with God. The ordinances of the Lord's house were always held sacred by her. The ministry of the Word she specially delighted in; both on the Lord's day and on the week-night, the Word of God as ministered by His servants was precious to her. She makes frequent reference to the services of the Lord's house. Thus: "Yesterday I felt the Word of God was not bound; it was preached effectually to me; I would render up my heart to God and henceforth live for Him alone." 66 Yesterday was a happy day. Glory to God for the privileges of the Sabbath; I felt the Lord Himself drew near. "These words of the Psalmist forcibly struck my mind yesterday, 'O when wilt Thou come unto me!' I went to the house of God feeling my need of His presence, and this was my petition, 'O when wilt Thou come unto me!' In answer to my prayer I realized the presence of the Lord, and my soul was made joyful in the house of prayer." She was a diligent student of the Bible, and made it her daily practice to take some portion of the Scriptures on which to meditate throughout the day; the result of this was, that she was ever ready with the Sword of the Spirit, to repel the attacks of the adversary. Her knowledge of the Scriptures was remarkable; it was rare, if a text were asked for in her presence, that she could not readily give both chapter and verse. Her attachment to the Class-meeting was exceedingly warm. Her remarks concerning this blessed means of grace always indicated the great value she placed upon it. She was accustomed to say, "How members of the Methodist Church can get on without the Class-meeting I cannot understand; it is the life of the Church." She strongly deprecated any effort to do away with this institution of Methodism, declaring her solemn conviction, that in the day when this ceased to be indispensable to Methodist membership, the sun of Methodism would set. Her devotion to this means of grace, will be illustrated by the fact, that for fifteen years she met with one leader, and (excepting when from home) was never but once absent from the class, and then on account of sickness. On June 24th, 1863, she was made a Leader, but undertook the work with much fear and trembling. She thus speaks of it in her diary of that date: "I have been appointed by the Church, and I trust not without the Divine sanction, to the office of Leader. I have been feeling, and still feel, the responsibility very much. I am conscious of my inability, but I thank God I can do all things through Christ strengthening me. I hope it is the work He would have me to do, and with His aid and blessing I trust I shall faithfully discharge my duty. My prayer is to the Lord my God for help." Her prayer was answered, and she was enabled to discharge the duties of this office with advantage to the Church and glory to God. Another duty which was particularly congenial to her was the visitation of the sick; and many an aged and dying one has had the last hours of life cheered by words of holy comfort spoken by her, and earnest prayers presented on their behalf at the Throne of Grace. Nor were the more secular duties of the Church overlooked. In the earlier part of her connection with the Church, when she had more time at her disposal than during the later years of her life, she was most indefatigable in her attention to the Dorcas Society, Missionary-basket, Missionary collecting, etc., etc., and to the close of her life she continued, as far as her time allowed, to attend to these and similar duties. In short, her highest happiness was being employed for God, and the secret of her life is appropriately expressed in the last entry made in her diary: "Thank God, I do not feel that obedience to Him is servitude. I mourn that my obedience is not more perfect, but I thank God that I find my pleasure in obeying Him." Her removal was sudden and unexpected. For six weeks she had been on her visit to the writer, and had during that time complained of being unwell, but on her return home nothing serious was apprehended. On the Sabbath previous to her death, she attended service as usual, and it was not until the Wednesday following, January 24th, 1872, that she was considered seriously ill. The illness continued until Saturday, when there was evident relief. It was, however, only the quiet before death. She replied to her mother's inquiry, about five o'clock on the Sabbath morning, January 28th, that she had slept nicely. About seven o'clock, finding her very quiet, and supposing her to be asleep, her mother went to the bedside, and found that, without a movement or a sigh, the spirit had passed into the mansions of light. There was no dying testimony, no burst of ecstatic joy at life's close, and we wanted none to assure us of her safety. Her life speaks, a life of meekness, love, holiness, and we know the end of such a life. Few have adorned the Gospel of Christ more than she did; few have been so jealous for the honour of God; and few (although her action was quiet and unobtrusive) have been the means of winning more respect for Jesus. Many will be the crown of her rejoicing in the day of the Lord; and not the least dear to her in that glorious day, will be those members of her own family who by her steady and consistent deportment, and her loving persuasions, were brought to the Saviour. 5 HISTORY OF THE ENGLISH BIBLE.* BY THE REV. J. S. BANKS. THE history of the English Bible may be said, in a certain sense, to begin with Wycliffe (B. 1324; D. 1384). We say "in a certain sense," because we wish to ascribe neither too much nor too little to Wycliffe's influence. Not too much. Wycliffe completed the translation of the New Testament. The Old Testament was undertaken by his friend, Nicholas de Hereford; but he was interrupted by persecution, and it is supposed the work was finished by Wycliffe. The name of John Purvey t also appears as a reviser. Wycliffe's version has had comparatively little influence on subsequent ones, for several reasons. It was not made from the original Hebrew and Greek, which in those days were scarcely known, but from the Latin Vulgate, then, as for many centuries before, the standard text of the Church. It was thus a translation of a translation, and as such was exposed to greater chance of imperfection. Besides, before another version was attempted, the English language had undergone a revolution: many words and forms of speech had become obsolete. Printing, too, was unknown in Wycliffe's days. Hence the dearness and limited circulation of the Scriptures. We read of a Bible costing £30, when a labourer's daily wage was 14d., and the cost of building two arches of London Bridge was £25. It would, therefore, be too much to say that John Wycliffe is the father of our present English Bible. What was his glory in this respect? First, that he made the attempt. Before his day, the only Bible was in a learned language. And more than this, though his version did not avail for following ages, it served his own age well. That it was widely read we have proof, in the fact that, in spite of banning and burning, above one hundred and fifty copies are known still to exist. It met a general desire to have God's Word accessible, and at the same time increased that desire. Sir Thomas More, Henry VIIIth's accomplished but bigoted Chancellor, tries to rob Wycliffe of his glory as a pioneer in this path, and speaks of earlier versions as existing; but he gives no proof. We know that there were vernacular Gospels and Psalters; but there is no evidence whatever of the existence of a whole Bible in English. Besides, if there were, why did archbishops and bishops condemn in Wycliffe what they countenanced themselves? Why did the Canterbury convocation, in 1408, under Archbishop Arundel, say, "We therefore decree and ordain, that no man hereafter by his own authority translate any text of the Scripture into English or any other tongue by way of a book, pamphlet or treatise; and that no man read any such book, pamphlet or treatise, now lately composed in the time of John Wycliffe or since, or hereafter to be set forth in part or in whole, publicly or privately, upon pain of greater excommunication, until the said translation be approved by the ordinary of the place?" Observe the qualification, "by his own authority." No doubt the defence would be, that the * Authorities: Westcott's " History of the English Bible;" Smith's "Dictionary of the Bible; " Anderson's "Annals of the English Bible." + Wycliffe's Curate at Lutterworth, and co-inmate of his house during the last years of Wycliffe's life. Purvey's original copy of Wycliffe's translation of the New Testament is still shown in the library of Trinity College, Dublin.—ED. |