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The authoress of The Schönberg-Cotta Family, writing on the same subject, remarks, that . It seems to me this life is the normal, natural Christian life, which we all ought to be living, not merely a few of us; which we ought to be living always, and not merely now and then.' A just view of the case, indisputably; it was the common life of the Church in the apostolic age, and was the secret of its

There were two most obvious characteristics of the apostolic Christian life: first, entire consecration; and secondly, absolute faith; and these are the postulates of the higher life, as taught by the modern apostles of scriptural holiness.

They have, too, let us admit it, some justification of the discriminative phrase ' higher life,' in the fact that though this life should be the common, the universal experience and example of Christendom, yet it confessedly is not. As a matter of fact it is really a 'higher life,' and were it to become common again, as it was in the primitive Church, we should have a new Christian era-an era of spiritual light and power and rapidly-extending propagandism and general joyousness of life. This is what the most prudent advocates of the ' higher life’ seem to be labouring, praying, and watching for.

Again says this excellent writer: "The tenses of Christian life are not mere preterit tenses—they are perfect and present. “Thou hast redeemed us to God by Thy blood; ... and hast made us ... kings and priests,” etc. That is, we are redeemed and do belong to God

We are not our own, but His; dominion over sin is not a vague promise in the future, but a possibility and a possession now, in and through Him Who lives in them that trust in Him. The consecrated, sacerdotal, sacrificial life is not for a future age, or a limited number; but for the whole Church, every moment, now and for ever.

It is simply the translation of possibilities into acts. As Coleridge said, “To restore a common-place truth to its first uncommon lustre, you need only translate it into action.” That is, when the Master says, “A bide in Me,” we are not vaguely to reply, “ Enable me to abide in Thee,” but “I do abide in Thee;” not only “I will,” far less “ I fear I shall not,” but now, at this moment, “I do." And the Master's response is, “ He that abideth in Me, and I in him, the same bringeth forth much fruit.” The beneficences and endurances and sacrifices of the believing, obedient life are not constructed painfully as works, but spring forth naturally as fruit. It is not, " that ye may have a little broken, interrupted joy," but that

My joy might remain in you,” and that “your joy might be full.” It is no new thing; yet now it seems to me as if I had only half believed it. I never believed in any Saviour but a Saviour from sin ; I never dreamed of any

salvation but a salvation from sin; yet now every


thing, every word of the Bible, every relation of human life, every thing in natura—old familiar hymns, the creeds, the services of the Church, the holy communion-glows, becomes translucent with new glory and significance.' Yes, thus it is to those who walk in the light as He is in the light'—who not merely occasionally emerge into it, but, by habitual consecration and faith, live in it. And to them is the pledge given that, while they do so, “The blood of Jesus Christ His Son cleanseth' them from all sin.'

But our popular language on the subject, especially regarding spiritual enjoyments, needs to be guarded. Much is said about the rest of faith'-much that is very precious. The phrase is substantially scriptural. 'I will give you rest,' is the pledge of the Master to those that come unto Him, even though they be such as labour and are heavy laden. Under the old dispensation itself there was a Divine experience which afforded perfect peace, and a Hebrew saint could say, Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee '—the blessing and its conditional cause being both affirmed. Now this blessed consolation cannot be too much exalted. It is the peace which the world cannot give nor take away. It may abide with us for ever, even as the Comforter, Which imparts it, does with the faithful soul. But to teach that it is entire exemption from trial would certainly be a dangerous and unscriptural inference. Or to teach that the trial may exist, but is not felt by the sanctified soul, is equally illogical ; for what kind of a trial would it then be ? The holiest souls attest the contrary.

Two remarks more: First, however desirable feeling may be, remember that it is uncertain, and is not, therefore, to be taken as a test of spiritual experience. It depends greatly on temperament and on accidental physical circumstances. Faith may abide in its absence, and faith is the condition of acceptance with God through Christ. Therefore, secondly, it is the failure of faith, not of feeling, that involves moral risk. • Whatsoever is not of faith is sin.' In the darkest hour of spiritual trial retain firmly thy faith. Nothing can be more rational than that thou shouldst do so, for God can never fail thee. Say ever, “ Though He slay me, yet will I trust in Him.' Thou shalt thus have the rest of faith.


NOTICES OF BOOKS. The Truth about Opium Smoking. again; and that they distinctly assert Second Edition. Hodder and Stough- it in no small number of instances. ton.— This is a most useful and timely The various texts in point are publication, and ought to be circulated amined with careful criticism, and in all parts of the country. Mr. with an obvious desire to ascertain Broomhall, of the China Inland Mis. their real meaning, and not to strain sion, has brought together the testi- them one hair's-breadth beyond. The mony of missionaries, medical men Lecture maintains its scholarly and and others, showing conclusively the calm, almost judicial, yet deeply terrible result of the opium trade, spiritual, tone throughout. The volume from which so large a proportion of is enriched by some well-selected exour Indian revenue is drawn. With tracts from theologians of different one voice the missionaries of all sections of the Church, proving their Churches declare that opium-smoking substantial agreement with the Wesis ruining--pbysically, morally and leyan doctrine. Frequent quotations spiritually—tens of thousands of from Wesley, Watson, Prest, Pope, Chinamen, and that this sin is thegreat etc., manifest conscientious study of hindrance to the spread of the Gospel our own literature on the subject. in China. The conscience of Chris- Mr. Young sedulously guards the tian England is at length being doctrine from the extravagances with aroused, and we trust that it will not which it has sometimes been connected, be long before the country will declare and distinguishes it clearly from the that we must abandon for ever this errors with which it is not seldom iniquitous trade.

confounded. The Twelfth Fernley Lec

ture furnishes a summary of the truth The Witness of the Spirit. The

about its subject which the student Twelfth Lecture on the Foundation of

will find convenient and correct. the late John Fernley, Esq. By the

By the way, does not Mr. Young speak Rev. R. N. YOUNG. Wesleyan-Meth

rather too positively as to the hopeodist Book-Room. 1882.-A Methodist

lessness of tracing any relation beLectureship could not well avoid the

tween 1 John v. 6, and John xix, 34 ? subject of the Witness of the Spirit. Notwithstanding the true catholi- The White Cross and Dore of Pearls. city of the doctrine, the Methodist By SARSON C. J. INGHAM. Fifth Churches seem to be providentially Edition. Hodder and Stoughton.-and peculiarly responsible for its ex- We are not at all surprised to find position and enforcement. Mr. Young that this admirable story has reached sets himself to demonstrate three a fifth edition. We can heartily propositions; namely, that provision recommend it to all our readers, is made in the scheme of Redemption whether old or young. It is a great for certifying to the believer in Christ pity that such sensible, interesting the fact of his adoption into the high-class tales do not drive out the family of God;' that the Holy Spirit foolish and overdrawn novels which is the Certifier; that the witness is abound in our circulating libraries, borne by the Spirit to the heart of and are eagerly devoured even in the believer. He shows that the very Christian homes. If we had more ficnature of experimental religion de- tion of the class of The White Cross, mands Divine attestation of accept- wise and godly people would have less ance with God; that the Scriptures reason to fear the appearance of imply such evidence over and over story-books in the family circle.




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PHASES OF THE MOON. Feb. 7th, New Moon . 6h. 10m. after. | 14th, First Quarter 9h. 55m. morn 22nd, Full Moon

Oh. 18m, morn.
Feb. 9th. 3h. after., Perigee

224,907 miles.
25th. 11h, morn., Apogee

Mean distance for the month

Feb. 1st

90,361,120 miles.
March 1st

90,882,480 Increase of distance for the month

521,360 The Great Comet, which has re- The only planets visible to the cently attracted so much attention, naked eye in the evenings are Jupiter was at its lowest point on the night of and Saturn. Saturn will be near the December 18th, 1882, or rather the Moon on the 13th, Jupiter on the 15th. morning of December 19th. On that Mercury will be in conjunction with morning it crossed the meridian at the Moon on the 7th, and with Mars on 6m. past 2, at an altitude of 8 degs. for the 13th. On the evening of the 17th the latitude of Greenwich. At that its apparent motion changes from time, three months after perihelion retrograde to direct. passage, it could be seen by the naked Venus will be in conjunction with eye under favourable circumstances, the Moon on the 4th. Seen from the though its distance from us was 147 centre of the Earth, the planet at conmillions of miles. On the 1st of junction would be only 44m. north of February it crosses the meridian at the Moon's centre, or about half a 9h. 22m. in the evening, at an altitude degree from the edge; consequently, of 17 degs.; its distance from the in some parts of the southern hemiEarth is about 209 millions of miles,

sphere the planet will disappear and from the Sun 269 millions. On behind the Moon. It will be at its the 1st of March it

the greatest elongation from the Sun, 47 meridian at 7h. 14m. in the evening, degs. west, on the morning of the 16th. at an altitude of 23 degs. ; its dis- Mars rises only half-an-hour before tance from the earth being about 273 the Sun, and cannot be seen this millions of miles, from the Sun 307 month,even with the aid of a telescope. millions. As a carefully computed Jupiter is moving westward among elliptic orbit seems to indicate that it the fixed stars until the 15th, after will not return to the Sun for several which it moves eastward. At halfthousands of years, the orbit gives past ten on the evening of the 22nd, more than four thousand, we may the satellites will all be on the abandon all dread of an immediate western side of the planet in the order precipitation into the Sun, and a of their actual distances, sudden and disastrous accession to Saturn will be in quadrature with the Sun's heat : probably, too, we must the Sun on the 8th, and near the abandon the idea of its identity with Moon on the night of the 13th. the Comets of 1843 and 1880, though Uranus rises on the 7th at 8h., and it travels in a path very similar. on the 22nd at 7h. in the evening.



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To the town of Toulouse attaches the undesirable distinction of

having shed the blood of the last of the Huguenot martyrs. The town had long been noted for the merciless severity and untiring fanaticism with which it persecuted those who were not of 'the king's religion.' Nearly two centuries and a half before, it had put to death almost the first French Protestant slain for his faith, Jean de Caturce, a lawyer, who had suggested that May Christ reign in our hearts !' was a more suitable sentiment for the feast of Epiphany, than the meaningless sentence, 'The king drinks.' Between 1532 and 1762 both the Parliament and the people of Toulouse had manifested again and again a ferocity towards the Huguenots remarkable even in those days of bigotry and barbarity. The two stories I have to tell show that

MARCH, 1883.


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