« AnteriorContinuar »
influence No coercion on the one hand, no angry denunciations on the other, can produce reconciliation ;-it is the work of loving logic. (4) It is a work which must be gradual in its progress.
You cannot force mind. It must have time to reflect, repent, and resolve.
SUBJECT :- An Awful Death.
“ The wicked is driven away in his wickedness.”—Prov. xiv. 32.
Analysis of Homily the four Hundred and Eighty-third.
THREE things implied in the death of the wicked are here set forth. I. A VERY SOLEMN CHANGE, He is "driven away.” First : Whence ? (1) From all existing enjoyments ;the beauties of nature, the circles of friendship, the pleasures of literature, &c. (2) From all secular engagements. The farmer, lawyer, statesman, &c. (3) From all means of moral improvement ;-churches, Bibles, teachers. Secondly : Whither ? To the grave as to his body, to eternal retribution as to his soul. The death of the wicked implies :—II. A GREAT PERSONAL RELUCTANCE. He does not go away, he is not drawn away; he is “driven away.” First : All the sympathies of his nature are centered in this life. They are all twined around earthly objects, as the ivy around the old castle. They are all more deeply rooted in the earth than the oak of centuries. He is in the world, and the world is everything to him. Secondly: The future world is terribly repulsive to him. Not a ray of hope breaks through its tremendous gloom ; it is one dense mass of starless thundercloud. This being the case, with what tenacity he clings to life !
He will not go, he cannot go, he must be "driven.” His death is not like the gentle fall of the ripened fruit from its old branch in autumn, but like the oak, uprooted, and dashed into the air, by a mighty whirlwind. It is not like a vessel gliding to its chosen haven, but like a bark driven by a furious wind to a shore, it shrinks from with horror. “ Driven away!" The death of the wicked, as here indicated,
implies :—III. A TERRIBLE RETENTION OF CHARACTER. He is “driven away” in his wickedness. He carries his wickedness with him.
This is the worst part of the whole. He carries his vile thoughts, his corrupt passions, his sinful purposes, his depraved habits, his accumulated guilt, with him. He will leave everything else behind but this this adheres to him. He can no more flee from it than from himself. This wickedness will be the millstone to press him downward into deeper, darker, depths for ever; the poison that will rankle in the veins for ever; the fuel that will feed the flames for ever. O sinner, lay down this wickedness at the foot of the atoning and soul-renovating cross !
Theological Notes and Queries.
[The utmost freedom of independent thought is permitted in this department. The realer must therefore use his own discriminating faculties, and the Editor must be allowed to claim freedom from responsibility.]
Queries to be answered in our
next number. 30.--A very learned critic lately stated in my hearing, that Joseph, the reputed father of Christ, was a rich man, an architect, or builder, or both, at Nazareth, and that he had an estate at Bethlehem, to register, or enrol, which
the object of his journeying to the latter place, when Jesus was born. This gentleman also observed that the word “rich,” in 2 Cor. viii. 9—“Who though he was rich,” -was, therefore, to be taken to refer to material wealth, in the ordinary acceptation of that
Now my query is :
- What scriptural proofs are there that Christ lived in a state of poverty, during the interval between His birth and His entrance upon His public ministry ? Will such passages as the following: Luke ii. 7 ; Matt. xiii. 53–58 ; and Mark vi. 2, 3 ;-supply those proofs ?
F. R. Y.
31.-Can the selling of hymn books, periodicals, &c., which is practised in many Sunday Schools on the Lord's Day, be justified from scripture, or harmonized with the spirit of Christianity ?
32.- In the event of a doctrinal dispute in a Church, who is the proper authority to appeal to, and how should the question be determined ?
The Pulpit and its Three Handmaids.
HISTORY, SCIENCE, ART.
LOVE BEGETS LOVE.
“ The sentiment of love is realized by love. We cannot know God except by becoming the image of God. Indeed only in so far as man is thus, thinks thus, can he give the reason of any. thing that God has made. Spiri. tual truth is apprehended by being spiritual. “The flight from evil,' says Plato, consists in resembling God, in becoming holy, just, and wise.' "The mind,' observes Channing; `alone is free ; which, instead of stopping at the material, and making it a prison wall, passes to its author beyond, and finds in the radiant signatures of the infinite helps to its own enlargementi At times we are as very angels, till things inferior steal in upon us and robus of our better selves. In truth, we are of a spiritual nature, however much that nature may be dimmed, and the reality of virtue fills the heart with ineffable joy. But the bondage of matter falls away one day, and the soul, rich in spiritual wealth, coming to itself, proceeds heaven-ward, fit associate for angels indeed, all the sons and daughters of God.
When gifts celestial descend upon the soul, then do we discern what it is to
33.- What are the grounds for identifying, as is frequently done, the Babylon of prophecy with Papal Rome, there being so many particulars in which they disagree?
be of the divine image, and of the spiritual nature which never dies.”
THE END AND THE MEANS.
"Noend is secure without welldigested means. Now, the great end is present and eternal progress, the means, never-ceasing action, heaven-ward and God. ward. 'I would not,' observes Kant, 'give one of Kepler's discoveries for a principality. What principality, indeed, could equal the eternal principality, which science realizes in the empire of thought ? No wisdom equals that which reveals man to himself, teaches him to regard social institutions, nay his whole life, as the possible means of unfold. ing and exalting the spirit within. Then let us cherish angelic thoughts, the fellow-workers whom some day we must let go, that angels may come in. And thus shall we further the divine, thus realize the conception of thateternity whose nigh approach illumines life's close, as the rising sun illumines the glad expanses of the sea.”—Ibid,
THE DESTINY OF MAN ANALOGI- gold-like so many kings; and we
replace on His head that crown
of thorns when we place it on “ The brevity of human exist
the heads of the poor, the desence, and even the precariousness
pised, the weak, or the desolate, of that existence, are arguments in each of whom we ought to for its higher destiny.
recognize the person or repretouch, the breaking of a fibre,
sentative of Jesus. too minute to be visible, the sting down that crown of an insect, may extinguish for
brows, and behold with indifferever the finest imaginations of
ence the streaming blood which the poet, the profoundest thought
mingles itself with their tears ; of the philosopher, and the no
or rather we see nothing ; we do blest purposes of the statesman,
not even suspect the secret morti. where do we find such waste in
fications, the crushed affections, nature ? Not a dying leaf is the insulted modesty, or worse, thrown away,
the gradual debasement of heart water is lost, not a particle of
and mind, which take place in earth but varies into new forms.
men whom our respect might And is man the only instance of have raised in their own eyes this contemptuous prodigality of
and led to merit esteem.” Creation ? The whole analogy of
VINET. nature compels us to believe that the great purpose of Providence
EARTH'S SALT. in this world is, to train both our moral and intellectual faculties “Ye are the world's light, the for a perpetuity of progress in
earth's salt. Such are the emanother, to exercise our mental phatic utterances in which the nerve for the conquest of per
Founder of Christianity addressed petual difficulty, rewarded by a
those who were to transmit diperpetual increase of power, and
vinest effluences to the hearts and that power given only to render souls of their kind. Oft, while us capable of the knowledge of, sympathizing with those who a higher sphere, to prepare our
suffer in humanity's sacred cause, intellectual eyes for the expanding we, too, would shoulder the cross glories, and to invigorate the
with Christ, would drink the spirit of man for the mighty
hemlock with Socrates, ascend mysteries of Providence.”
the pile with Servetus, languish DR. CROLY. in the dungeon with Galileo, tra
verse the brine with Priestly, yet not the less do we crucify,
poison, burn, imprison, banish, “History records that the leader in the gentler forms, indeed, of the first crusade, the illustrious which the charities of modern Godfrey de Bouillon, after his
life alone sanction, the man at conquest of Jerusalem, refused
our very doors who fain would the title of king, offered to him sprinkle a little salt on the weeds by his soldiers, declaring that he of human error, venture to shed would not wear a crown of gold some rays of light on the yet in the place where his Master abounding darkness. Yet, o had worn one of thorns. Unlike brothers, true associates and him we are but too willing on dear friends, faint not nor hesithis earth, where Jesus wore a tate by the way.
To-morrow crown of thorns, to accept one of ye embark on the broad ocean
THE CROWN OF THORNS.
of eternity. Ye, too, shall be revered while others fill your place. Nor is there a jewel however bright, or glorious secret, which, in the transit of the ages, ye shall not lay bare before the enraptured gaze of rescued, rejoicing humanity.” H. M. C.
THE CHURCH OF THE FUTURE.
"Much has been said and written about the church of the future ; but it is here present, it is also
The church invisible has no distinction of sect or nation. Its members are everywhere. Unpaid, as far as material rewards are concerned, they work for the common weal. This church exists in the east, it exists in the west, it knows no distinction of north or south. It acknowledges all peoples, celebrates its services in every tongue. The orisons of the faithful ascend from every clime. Its members hear betimes of each other, sometimes by what they do, sometimes also by what they suffer. They perchance know each other when they meet. Worshippers of one true God, they do not malign opponents, or seek to consign them to moral perdition
(We hold it to be the duty of an Editor either to give an early notice of the books sent to him for remark, or to return them at once to the Publisher. It is unjust to praise worthless books; it is robbery to retain unnoticed ones.]
and social death. Members, too, abound in all the churches, but all the churches are not members. The church of the future, the invisible, the universal church, is increasing, must increase, for it comprises the right thinkers and well-doers at once of earth and heaven.”-Ibid.
“Great thinkers are the very salt and glory of the earth, rescue it from spiritual despotism, the tyranny of unreasoning, prescriptive, thought;—in a word, spiritual slavery and the idolatry of days and forms. According to their measure, they are a continual inculcation of goodness, and holiness, and truth, the very children of light and of the sun. Regardless of material interests merely, they realize a higher life, the poetry of life, life and poetry together ; Innumerous spirits who sun themselves
Outside of time.
For on them, and such as they, plays the very air of heaven, the divine afflatus which comes we know not whence, and goes we know not whither."'-Ibid.
In every work regard the author's end,
EPIPHANY, LENT, AND EASTER: A Selection of Sermons preached in
St. Michael's Church, Chester Square, London, from January to April, 1860. By CHARLES John Vaughan, D.D., Chaplain in Ordinary to the Queen, and late Head Master of Harrow School. Macmillan and Co.