Imágenes de páginas
PDF
EPUB

Heaven, the cross was the blood-red step to the glory of His throne. And so we dare believe that if in any true sense we are going "after Jesus," there must be a sublime purpose underlying all this strange, tangled, oft-times sad experience of life. The cross is a bitter burden until we learn that thereby we are joined to the "beloved Son in whom God is well pleased."

In conclusion, let us mark two things. (1) Behold one of life's divinest transfigurations. When they placed the end of the cross upon the shoulders of the slave, they meant to put fresh dishonour on the Christ. But the cross has grown to be the supreme uplifting power of all those of whom that slave was the representative and type. Not only has it rescued the name of Simon the Cyrenian from oblivion, but it has done far more, for it has broken the fetters of the slave well-nigh throughout the world. When these men made the slave the helper of the Saviour, they unconsciously proclaimed "liberty to the captive," and slowly through the ages the power of the cross has been eating away the iron chains, and it cannot be very long before slavery shall become altogether a thing of the darkness and the past. (2) Note these results, the father carried the cross, the sons were known afterwards as devoted servants of Jesus Christ.5 Simon the Cyrenian was "the father of Alexander and Rufus," as S. Mark tells us. "Greet Rufus," writes S. Paul, in his epistle to the Romans, "Greet Rufus, chosen in the Lord, and his mother and mine." So that it would seem that through the father's crossbearing, the whole family were brought to Christ. The precise steps by which they came of course we do not know, but we do know this, that even now, where a husband and a father will "bear the cross" and "bear it after Jesus," in other words, will be a Christian and confess Christ, there is a mighty influence exerted upon the whole family, which only a sad misfortune, or a worse mistake, can prevent from leading to the grand result of the children following their father's Saviour, and worshipping their father's God.

5 Mark mentions them as well-known disciples, and there is at least nothing impossible in the identification of the persons mentioned by St. Paul, with members of this family.

These, then, are some of the lessons to be gathered from this experience of Simon the Cyrenian:-(1) The sorrowfullest mark may yet be God's mark, separating us for special service to Jesus Christ. (2) Compulsion to disagreeable duty may still be God's way of opening the door to everlasting honour. (3) Crossbearing is true and blessed only when shared with Christ, and the result of such a sorrow may be the salvation of one's own family, and leave wide blessing to the world. Moreover, this is the Christian's broad, hopeful view of life, especially its darker side. Yes, friends, we

"Fain would see

A mercy still in everything;

And shining through all mysteries."

Let us teach it, trust it, give our offering to its honour, and yield our spirits to its grace.

BURNT ASH, LONDON.

GEORGE CRITCHLEY, M.A.

AN ANGRY TREE.-A singular species of acacia is growing at Virginia, Nevada, which shows all the characteristics of a sensitive plant. It is about eight feet high, and growing rapidly. When the sun sets, its leaves fold together and the ends of the twigs coil up like a pig-tail, and if the latter are handled, there is evident uneasiness throughout the plant. Its highest state of agitation was reached when the tree was removed from the pot in which it was matured into a larger one. To use the gardener's expression, it went very mad. It had scarcely been placed in its new quarters before the leaves began to stand up in all directions, like the hair on the tail of an angry cat, and soon the whole plant was in a quiver. At the same time it gave out a most sickening and pungent odour, resembling that of rattlesnakes when teased. The smell so filled the house that it was necessary to open the doors and windows, and it was a full hour before the plant calmed down and folded its leaves in peace.

Germs of Thought.

A Soul Longing for God.

"ONE THING HAVE I DESIRED OF THE LORD, AND THAT WILL I SEEK AFTER; THAT I MAY DWELL IN THE HOUSE OF THE LORD ALL THE DAYS OF MY LIFE, TO BEHOLD THE BEAUTY OF THE LORD, AND TO ENQUIRE IN HIS TEMPLE."-Psalm xxvii. 4.

THE character of this Psalm in its language, ideas, and devotional spirit, is not unlike the twenty-third Psalm. What fervour, what confidence, what longing for God. It matters little when it was written, or what its surrounding circumstances; whether at Absalom's usurpation, or after Jonathan's visit to David in the word (1 Sam. xxiii. 16). "In style and spirit," says Dr. Thomas,* "it 13 Davidic." "And," according to its title-a Psalm of David— "there is no eason for supposing that he was not its author." If the F'salm'st is recording his own experience, he is describing also the experience of many a tried and trusting soul yearning for protec ion, and closer conmunion with God.

Away frл Jerusalem, fleeing, and in distress, well might the Psalmist long for the services of the Sanctuary. Is not sorrow and trouble, anxiety and care, "the common lot" of all who seek to "live soberly, and righteously, and godly in this present world?" And where is real consolation, availing strength, and true courage to be obtained? We need all these, to face the world and fight

the battle of life.

Here in our text we have :

I. THE SOUL'S RESOLVE.

What is life without aim-without

purpose? It is a moral waste;

"It is as tedious as a twice-told tale,

Vexing the ear of a drowsy man."

See Dr. Thomas on the Psalms, Vol. III., Editor's Series, p. 16.

[ocr errors]

The truly earnest and thoughtful soul, will have its “mark,” its prize," its resolve ever before it. Mark the Psalmist's resolve. 1. It is single. "One thing have I desired." In a multiplicity of aims men fail. One purpose should be before us. serve God and mammon."

2.-It is earnest.

[ocr errors]

Ye cannot

That will I seek after." The earnest man
The world's great men

is the real man. Here is determination.
have all been in earnest-determined. If we would have success,
there must be earnest activity, earnest work. Let us work, then,
while it is day, to "make our calling and election sure."

II. THE SOUL'S DESIRE. "One thing have I desired." It was this desire, this yearning of the soul, that prompted the resolve. The felt need roused the soul to action. Oh, to feel our need of God, of Christ. It is well for us when God permits trials to come upon us; when He darkens the night that we may crave for the day, when He lowers us into the depths that we may yearn to soar into the sunlight of joy. The Psalmist's resolve-his earnest desire was

1. The enjoyment of the Sanctuary. "That I may dwell in the house of the Lord." Deprived of the services of the Sanctuary, a wanderer from his home, driven from his beloved Jerusalem, his soul found no rest. Fain would he return like the weary dove to the ark of safety. To him there was pleasure and happiness in the services of the Sanctuary—the public worship of God. Oh, souls depressed, the house of prayer may be to you a "Bethel," or a "burning bush," where you may hear the voice of God, and meet Him face to face; for God still deigns to dwell with men.

2. That this enjoyment might be life-long. "All the days of my life." He would be a constant attendant upon those services, wherein his soul found such delight; and his deep desire was that there might be no more interruptions and privations all the days of his life. It was this feeling that brought back the "prodigal son" to his Father's house. It was not for outward forms and "vain repetitions" his soul craved, it was for the near, continued, and loving presence of his heavenly Father.

It is blessed to feel the Divine presence here on earth; but we "look also for a city which hath foundations, whose builder and maker is God;" Jerusalem above. And "In my Father's house," said the blessed Saviour, "are many mansions." There our fellowship and communion with "the Father of spirits," will be eternal.

III-THE SOUL'S PURPOSE. There is a joy in communion with God which is bliss to man to know. Sordid and selfish souls know it not; they lock the door of their hearts against it. The godly man delights in heavenly enjoyments. His serious resolve, his earnest desire, is that nothing shall intervene between

him and his God. But why is this? What is his soul's purpose in it all? Is it merely for gain-for personal gratification? He loves goodness for goodness' sake; he loves God, because God is goodness itself; and he desires a near assimilation to Him. This is his soul's purpose, as the true worshipper draws near to God. 1. To behold the Divine glory. To behold the beauty of the Lord." To gaze upon the glory of the Eternal; to realize the Divine presence and favour, and to be purified by His purity, is the desire and purpose of his very being. Only the pure in heart shall see God. We must partake of His purity if we would behold His glory. As man gazes he himself is transformed.

2. To drink at the Divine Fountain. "To inquire in His Temple." God is the eternal Fountain of Truth and Goodness, Might and Majesty. His fulness is inexhaustible. What glories He is ever revealing to the pure in heart. Oh, to be changed into the same image from glory to glory; to know Him whom to know is life eternal.

ENNISKILLEN.

J. W. KAYE.

"He who describes himself to worthy men in a manner contrary to truth is the most sinful wretch in this world; he is the worst of thieves, a stealer of minds. All things have their sense ascertained by speech; in speech they have their basis; and from speech they proceed: consequently a falsifier of speech falsifies everything."-THE LAWS OF MENU.

« AnteriorContinuar »