THE CHURCH MAGAZINE. No. 20.] AUGUST, 1840. [VOL. II. MEMOIR OF THE VENERABLE SAMUEL WILBERFORCE, B, D. RECTOR OF BRIGHSTONE, ISLE OF WIGHT, ETC. ETC. THE biography of Archdeacon Wilberforce may, in great measure, be gathered from a work which contains little direct mention of him-the Life of his celebrated father. We there learn that he was born in 1805 [vol. iii. p. 191]; though we are not told the period of the year, yet a letter of his father's to Hannah More shews that it was in the autumn [Correspondence of Wilberforce, vol. ii. p. 43]. It seems that his infancy was feeble, and well might Wilberforce (than whom no man had ever a more affectionate nature) exclaim that, "these infanticles soon begin to twine their little cords round our hearts." We see no mention of his being at a public school; probably his father regarded them with that fear which would be as well grounded as it is natural, were it not that private schools are equally dangerous but not equally beneficial. However, Mr. Wilberforce made up for the want of a public school by sending his son to Oxford: "If you have sons who are likely to distinguish themselves," he writes, "and wish them to go into the Church, I would advise you to send them to Oxford" [Life, v. 91]. By the examination list for 1826, we see that Archdeacon Wilberforce distinguished himself greatly, being in the first class for mathematical and the second for classical honours [by the way, from the turn of his mind, we should have expected that his highest honours would have been classical]. From his father's remark it is probable that he was brought up for Holy Orders, and indeed we know none of that good man's letters which please us more than those which are addressed to him, or to his brothers, while at College. On taking his degree in 1826, the Archdeacon does not seem to have remained long at Oxford, since, in 1829, we find him at a curacy somewhere in its neighbourhood, and by this time we believe he was married to a daughter of the Rev. John Sargent, well known as the author of the very popular Life of Martyrs. Hence, Mr. Wilberforce moved to the rectory of Brighstone, in the Isle of Wight, where he still resides. Here we have a further glimpse of him from the life of his revered father, who describes him as living in the "conscientious discharge of the duties of the most important of all professions" [Life, v. 331]. It is peculiarly pleasing to see what a high estimate this experienced statesman had formed of the duties of the Christian ministry; and also to learn that the manner in which the son discharged its functions was exaclty that which recommended itself to the approbation of the father. While in this retirement, Archdeacon Wilberforce seems to have been as diligent with his pen, as in his ministerial functions. From time to time he published occasional sermons, of which the titles have escaped us; and two years ago he appeared as one of the authors of the Life of Wilberforce, a work Q too well known to need remark. About the same time he published, 1st, a valuable Selection from Mr. Martyn's papers, with a preface containing a very interesting notice of his late father-in-law, the lamented Mr. Sargent. 2nd, Eucharistica, or Selections from the Old Divines by way of Preparation to the Holy Communion, with a Preface. 3rd, A volume of sermons preached (as Select Preacher) before the University of Oxford. 4th, Agathos, or Sunday Stories for Children. Slight as this work may appear, we confess that it gives us a high idea of the author's genius, which has enabled him "communia dicere," in a manner which has been done by no one else of late years. We trust that the Archdeacon will not think it beneath him to give us something more in this strain. He has certainly, however, "meditatus grandia," for besides a history of the American Church, which is advertised, he is announced as Bampton Lecturer next year at Oxford. Amidst these employments, he was last autumn appointed Archdeacon of Surrey by the Bishop of Winchester;-a selection which gave unmixed satisfaction to the clergy, by whom he was highly esteemed, not only for the amenity of his manner, but for his rare powers both as a preacher and a speaker. We trust that this post will only be a stage in his progress towards those higher situations in the Church for which he is so signally well fitted. The income of the archdeaconry of Surrey [about 2000l. per annum] is drawn from the great tithes of various livings in Surrey, which are in consequence totally deprived of endowment. Since his appointment, the worthy Archdeacon, to his great praise, has concurred in soliciting a bill, restoring this endowment to the parishes from which it is derived, and conferring on the archdeaconry a stall at Winchester, worth about 600l. per annum. This we trust is the commencement of many benefits which the county of Surrey will derive from his services. In manner and appearance Archdeacon Wilberforce reminds us a good deal of his father, whose eloquence Sir Robert Peel on a late occasion declared him to inherit. His manner is graceful; his voice powerful and singularly melodious, with too little perhaps of variety; it has quite his father's sweetness, and contributes very much to the pathos, which is the great charm of his speaking. When he went last summer, for the Propagation Society, into Devonshire, the effect which he produced was most remarkable. His opinions are evidently drawn from the good old school of the Church of England, as far removed from fanaticism on the one hand as from superstition on the other. On this subject we may refer to his excellent sermons before the University. Those who have been fed only with the jejune systems of modern theology, have been at a loss where to place him: as an Oriel man, they have supposed that he must adhere to the Oxford Tracts, and yet some of his writings might be claimed by those who would arrogate to themselves the exclusive possession of evangelical doctrine. The truth seems to be that he belongs to no party but that of the Church of England. Evidently of a different school from the writers of the Oxford Tracts; he yet differs still more widely from the lowChurch party, because he clearly holds that our authorized formularies are not to be explained away, but to be believed. In this respect he is a sample of a large, and we trust a growing portion of the Church. To adopt the Socinian theory respecting the sacraments, and to talk of the "strong language" of our formularies as a thing to be lamented, is in a Clergyman such an obvious want of common honesty, that it cannot be a satisfactory position for a sincere mind. The low-Church party, therefore, must either in time leave the Church as some have done, or bestow such attention on the subject as to believe the doctrines of grace, which all ought to do. This we suppose is the reason why so many of the younger clergy, with an earnestness and ardour which was formerly supposed to belong to a different school, unite a reverent and believing acceptance of the doctrines of grace in the sacraments. They cannot abandon the baptismal service, because they see it to be scriptural; they cannot swallow it in Socinian unbelief. In Archdeacon Wilberforce, therefore, we see nothing but the effect of his father's well-known attachment to the Church's formularies. As long ago as when Wilberforce's book on Christianity was written, he declared himself decidedly against Calvinism, and at that time he praises Venu, for not agreeing with the so-called gospel preachers [Life of Wilberforce, ii. 137]. In the opinions of the Archdeacon we think that we have those of Mr. Venn, if his views had come more fully out; or, to take another instance, we think that Cecil would have agreed with him, if the studies of that excellent and gifted man had been directed less to Owen the puritan, and more to St. Chrysostom and St. Augustine. CHURCH SINGING. SINGING, though a most important part of public worship, is to our shame, but little attended to. Not only is the manner, but the matter neglected; and it is often difficult to determine which deserves most reprobation, the mawkish hymn or the miserable performance of it. The Psalms of David are unquestionably the fittest for congregational singing, yet in how many of our churches are they almost if not totally excluded, and the compositions of Watts, Wesley, and other schismatics substituted. The translation by Tate and Brady is doubtless in many respects deficient, but how far preferable the tone of sober rational piety, pervading it throughout, to the enthusiastic rant and nonsense so frequently adopted in its stead. Besides, it is illegal to refuse compliance with the royal mandate directing this version to be used in all churches and chapels; and were the Church restored to its ancient godly and wholesome discipline, such irregularities would never be permitted. It is matter for regret, that so many of the half-dissenting clergy in the country villages (especially the younger ones), have actually succeeded in changing this version for some favourite selection or other, which they distribute to their parishioners at half price or otherwise. This is known to be the fact, and similar cases are continually occurring. Till a new translation be forthcoming, the old and authorised version should suffice; and it is to be wished that active measures were taken for this laudable purpose. Many excellent and talented men have lately published the Psalter in verse; among them Professor Keble's deservedly holds a high rank. Most churches have an organ, or some musical instrument, but they are frequently in a wretched condition, or miserably played; the choir paying as little regard to time and tune as the organist. The singers cause very often great trouble and vexation to the minister by their obstinacy and self-conceit; if reproved at all for their deficiency, some will leave the church altogether, others pay not the least attention, and many, repeating the self-same offence, in order, as they term it, "to spite the parson," whom they consider as a needless meddler, and totally unacquainted with their vocation. In many churches the clerk chooses; the psalm which proceeding is quite incorrect, and ought not to be suffered by the clergyman, as of course he will often select those most inappropriate. A simple plan might perhaps be devised for improving parochial singing. If the clergyman were to request many of the young men and women of the parish (gentle and simple), to engage to respond aloud and join in the psalm, it would have a happy effect, tending to excite, |