by Ashton Oxenden
Longmans, Green & Co. 1891. Reprinted by Forgotten Books, 2018.
I first came across Ashton Oxenden by reading a prayer of his in the book “These Our Prayers” compiled by Raymond Chapman (a book which I highly recommend):
“O God, I want Thy guidance and direction in all I do. Let Thy wisdom counsel me, Thy hand lead me, and Thine arm support me. I put myself into Thy hands. Breathe into my soul holy and heavenly desires. Conform me to Thine own image. Make me like my Saviour. Enable me in some measure to live hear on earth as He lived, and to act in all things as He would have acted.”
This seemed to hit the nail on the head, so I looked up who Ashton Oxenden was and whether he had written anything else that had been published. This led me to his autobiography.
He was born in 1808 into a privileged background at the family home, Broome Park, Kent (which is now a country house hotel). He started as a vicar in England and was Bishop of Montreal from 1869-78. Here are a few selections on different subjects:
On ministerial calling:
“My Father demurred a little at the idea of my taking holy orders, two of my Brothers having already chosen the Ministry as their profession. […] I must confess that in this choice I was not actuated by the highest motives: I merely felt that it would insure me a quiet life free from any temptations, a live commanding respect and opening to me ways of usefulness. But I lacked as yet that clear influence of the Holy Spirit, which can alone rightly and effectually mould the heart, and fit it to engage in a work of such special solemnity and importance. I lacked that surrender of the will to Christ, and that constraining love to Him, which he regards as an essential requisite in those whom He sets apart as the true Pastors of His flock. […] But even then perhaps, though at the tie myself was unconscious of it, God was sowing better seeds within me which afterwards bore fruit.” P.33-34
He acts differently to how clergy have been instructed in our times of the coronavirus:
“there was somewhat of a panic, caused by an outbreak of Small-pox in the parish. My family took alarm at the idea of my exposing myself and them to so great a danger. But I felt that the call of duty was plain. The Doctor exposed himself; why should not I? So I took a temporary lodging in the village, and established myself there during the prevalence of the disease, which lasted but a few weeks. In taking this step I may truly say that I never experienced a firmer trust in God’s guardian care, and a truer peace of mind. I recollect that the ninety-first Psalm was my special comfort.” P.57
His distaste for the sectarianism of different church traditions within the Church of England:
“there was one advantage in those times; namely, there was as yet scarcely any divisions within the Church. Consequently, the few who were in earnest had only to range themselves on the Lord’s side; and this made the course of a young Clergyman, like myself, comparatively easy. He had not to select one out of many schools of theology, but to serve God and be active in His work, to preach simply the truth of His word, and to do all in his power to save souls: such was the one clear and unmistakeable path of duty.” P.42-43.
His church tradition was closest to being Evangelical, but he felt that they lacked the benefits of some of the high church tradition:
“in my earlier years the Body which had the decided impress of earnest and personal religion was that which went by the name of Evangelical […] Christ, and His glorious sacrifice; the work of the Holy Spirit in individual hearts; conversion from sin and the world to a godly and Christian life; the efficacy of prayer, and the devout study of God’s word – on all these points I was heart and soul with them. But the view of the Church as a Corporate Body called into existence by our Lord Himself, and employed by him as the appointed Agency to carry on His work, was scarcely recognized by them; and I felt this to be a serious deficiency which I could not pass over. Indeed I verily believe that the great “Oxford Movement,” which has issued in the High Churchism of the present day, was the natural outcome of the previous deficiency of definite Church Teaching.” P.61-62
But he also doesn’t like many of the High Church traditions:
“There was a cold orthodoxy about the High Churchmanship of the olden time, which did not meet my wants. […] much as I approve of hearty, warm, reverential services, I have always entertained a rooted objection to […] the studied postures and movements, the unauthorized gorgeousness of the vestments” P.62
In the end, he is less High Church than he is Evangelical:
“what has turned the scale, in my own case, between the claims of the two contending parties was this – that whereas the prominent teaching of the one was that of the Apostolic Succession as regards the authoritative powers of the Ministry, and the efficacy of the Sacraments as the sole channel of salvation; the teaching of the other was simple Faith in Christ as the Great Atoner, and an entire Submission to the Inspired Word of God. My heart therefore has ever responded to the latter system rather than to the former.” P.64
He was ill for seven years, probably with tuberculosis, and felt frustrated during that time that he couldn’t be active in ministry, but he received some wise advice:
“Whilst thus disabled, I happened to be spending some weeks at Bath, where I met a good and wise brother clergyman, who interested himself in my trial, and greatly encouraged me by reminding me that I might, in my present position, glorify God by a cheerful submission to His will, quite as much as if I were engaged in active work. “For, suppose,” said he, “that a father had two sons, were to say to one, ‘Do some active service for me,’ and to the other, ‘Sit here, and remain perfectly quiet at my bidding,’ would not the patient obedience of the latter be as pleasing to his parent as the busy labour of the former? Go then and do thou likewise.” This simple illustration of my case greatly helped me; and I trust that my seven years of inactivity were very useful to me, fitting me for my future course.” P.68-69
He was chosen from being a parish priest in Kent to becoming the Bishop of Montreal and Metropolitan, and his views on the matter were not considered important:
“One morning, in the spring of 1869 […] we found upon our breakfast-table a letter penned by a strange hand, and having upon it a Montreal postmark. Hitherto our thoughts had never turned to that distant spot, and nothing had ever occurred in that portion of the globe to awaken any particular interest in our minds. […] it was from a Canadian Bishop, the Bishop of Quebec […] The Letter gave a detailed account of a special meeting of the Canadian Provincial Synod for the purpose of electing a Bishop of Montreal […] It appears that after several ballots, the Synod could come to no agreement, parties being pretty equally divided, and the spirit of disunion running high. […] The object of the Bishop’s letter was to […] ask me whether, if my name were proposed, I would accept the post.
Imagine our surprise, and the deep searchings of heart to which this unexpected state of things led! I answered the letter immediately, by saying that, from my age (being then on the verge of sixty), from the delicacy of my health, and for other reasons which I mentioned, I felt myself unfitted for the honoured post which was offered to me, and therefore I declined accepting it. A few weeks later a Second Letter arrived, addressed to “The Bishop Elect of Montreal.” From this it appeared that my objections were overruled […] In answer therefore to this letter […] I could only reply that my services were at the disposal of the Canadian Synod.” P.102-4
He becomes teetotal to show solidarity:
“On my arrival in Canada, I found that two-thirds of my Clergy were total abstainers; and indeed it was generally expected of them so to be. Such being the case, I could but join them in this act of self-denial, and show them that I sympathized with them in this excellent practice.” Page 175
He has a high view of confirmation:
“It is by no means unusual, in a Canadian Confirmation, to have a large proportion of adults, and even persons of advanced aged, among the candidates. […] It was my custom to present each person confirmed with an illuminated card, on which the date of their confirmation was recorded; and this I charged them never to part with, but to keep it as a solemn memento of the occasion on which they gave themselves to God.” P.195
Writing at the age of 80 he spiritually prepares himself for when he will die:
“I am fully persuaded – that but for my Saviour’s Cross, I should indeed be desolate; and that without Him, as my Atoning Sacrifice for the sins of a long life, as the Almighty Helper of my weakness, and the beloved Friend of my soul, all my hope for time and for eternity would be scattered to the winds.” P.262-3
June 2020
Adrian Vincent