Work while yet the daylight shines, Wait not till to-morrow's sun All that thou canst call thine own, Power and intellect and health May not always last, "The mill cannot grind With the water that is past." Oh, the wasted hours of life Oh, the good, that might have been, Love that once we might have saved Thoughts conceived, but never penn'd, Take the proverb to thine heart, Take and hold it fast, "The mill cannot grind With the water that is past." Intelligence of Churches, &c. FRANCE. An anti-Papal movement, deemed by intelligent observers on the spot to be of transcendent importance, has begun at Paris. The new Archbishop of that city, recently Hippolyte of Tours, is a rabid Ultramontane; and he requires his clergy, not only publicly to profess belief in the dogma of the Pope's infallibility, but to believe it sincerely in their hearts. This last requirement puts a strain upon the priests which would seem to be too much for some of them. At all events, M. Michaud, who is Vicar of the Madeleine, and an honorary canon of Chalons, resigned on Monday all his ecclesiastical preferments, and declared open war against the Archbishop. He defies the excommunication which he expects will be launched against him. "He will remain a priest and a Catholic, but a Catholic believing with regard to Jesus Christ what has been everywhere, always, and by everybody believed, and not in a belief decreed by a man in Rome just as fallible as himself." M. Michaud further states, in his letter to the Archbishop, that he is acting not merely on his own account, but for a party in the Church, who "will not allow the Pope to supplant Christ by the Syllabus." On Tuesday a committee met at the house of this new repudiator of that blasphemous dogma which threatens to split the Romish Church into two sections. The extent of the revolt is indicated by the fact that the meeting was held in connection with Russian, German, English, Italian, and Spanish committees; and its intensity by the further fact, that as soon as sufficient funds are collected, churches are to be opened independent of the Ultramontane episcopacy. Obituary. WILLIAM PAGE (member of the church at Chelsea, London), departed this life, December 24th, 1871, aged 48. During life he did what he could for the Master, and in the hour of death he was cheered with the certain hope of a blissful immortality. SARAH ANN GILES, departed this life at Bewdley, January 11th, aged 23 years. She was immersed some three years ago, and since then has been a member of the church in Birmingham. Her affliction was characterized by faith and patience. LAURA HINKS (late Lloyd), departed this life January 12th, aged 28 years, having been some years a member of the church in Birmingham.. ALICE LLOYD (sister to the above), fell asleep in Jesus, January 16th, aged 26 years, having also been for several years a member of the same church. Observer, April 1, 72. THE BIBLE AND THE SCHOOL. A SERMON BY DAVID KING.* TEXT, Psalm XIX. THIS Psalm consists of two parts, distinct but yet forming a complete whole, in which are contrasted the revelation of God in nature and that still more glorious revelation which shines forth in the written word. One might imagine, and perhaps not be far from correct, that it was written at early morn, when the glories of an Eastern sunrise had burst upon the Psalmist,—the sun as a bridegroom coming out of his chamber, rejoicing as a mighty man to run his course. 1. "The Heavens are telling the glory of God; 2. 3. 4. 5. 6. And the work of his hands does the firmament declare. And night unto night revealeth knowledge. There is no speech, and no words; Their voice is an inaudible one. Through the whole earth hath their line gone forth, And their words unto the end of the world. For the sun hath he set a tabernacle in them. And he is like a bridegroom that goeth forth out of his chamber, From (one) end of heaven is his going forth, And his circuit as far as the (other) ends thereof; The rendering of these six verses is that of Hengstenberg and Hupfeld, with the exception of one line. The first verse grandly and richly states that the Heavens publish the glory of God, and then informs us how the publication is made,-by exhibiting such work as only Jehovah could be the author of. We are not thereby taught that the heavens reveal God to men destitute of the God idea. The Psalmist knew God, and, hence, was prepared to understand and respond to the telling lessons of the heavens. The Psalm tells us what the heavens tell to men who have been previously told of God; and all the men who had heard aright the inaudible voice of the "star be-spangled firmament" have, by tradition, heard of Him of whom "day unto day uttereth speech and night unto night showeth knowledge." All races and tribes of men have come from that first man to whom God revealed Himself, and from that one family saved from the deluge, all of whom knew and worshipped the one, true God. Consequently, all races and tribes are in a position which renders it impossible to say that the existence of God has not come to them by tradition; often, no doubt, much obscured and corrupted, but, nevertheless, always retaining the radical idea. To men, thus far instructed, the heavens declare and reveal the glory of God rather than His existence. To them "day unto day poureth forth speech, and night unto night revealeth knowledge." There is no halting nor change in the stately testimony of the heavens. In bold figure they are said to pour forth speech, though their voice is inaudible. They speak, but not to the outward ear. Addison has it: "What though in solemn silence all * Preached in Birmingham, March, 1872. Observer, April 1, '72. Through the whole earth their line has gone forth, and their words unto the end of the world." There is no place where man is which is not blest by their unceasing testimony. They publish the glory of God. Well may it be said "That splendour which fills their arch, that beauty which so attracts the eye, that everlasting order by which day and night follow in sweet vicissitude,-these things are not the offspring of chance: they are not the evolutions of some blind spirit,-enchained within the mass which it vivifies: much less are they the work of some evil power, whose kingdom and whose triumph are to be seen in the material universe. God created them, and they show forth His glory. His fingers fashioned them. He clothed them with light as with a garment, and put the sun in the midst of them to show forth His praise." But what has all this to do with what follows? Some have seen so little connection that they have supposed that originally the two parte did not constitute one psalm. Ewald speaks of the former part as a splendid but unfinished fragment of the time of David, to which some later bard subjoined the praise of the Law. But there is no ground for his sup position,-it rests only on internal evidence, and there is none that requires that conclusion. The change of style and seeming suddenness of transition are elements not of discord but of harmony-they give a force and majesty, just where the subject requires them, that could not otherwise be so well attained. First the glories of the heavens are gloriously set forth; but in declaring God, though glorious, their's is the lesser glorythey belong to the lower plane. "Come up higher," is, in effect, the call of the Psalmist, "Behold a clearer and more resplendent revelation of God. I have directed you to the inaudible speech of nature, but now learn the higher power of the love of God, given, too, in human language, spoken by the prophets of God, as they were moved by the unerring Spirit. "Here shall ye learn vaster things of God, and find correcting, preserving, sanctifying power, which neither the sun's glorious rays, nor the moon's silver light, nor all the teachings of the day and night can ever unfold." These six verses, which tell only of Nature's testimony to her Creator, are but as the portico to a splendid temple. Men never erect costly marble columns in front of a mud-plastered hut. On beholding a magnificent exterior and approach we expect the interior building to correspond. So here, the testimony of the heavens is but as the step-way of ascent to the more glorious revelation. Accordingly, the next verse ushers us into the inner temple "The law of Jehovah is perfect, restoring the soul; the testimony of Jehovah is sure, making wise the simple." We now behold the majesty of Divine law. To what does the description refer? To the Ten Commandments? To the entire ceremonial of the Old Dispensation? It was, of course, fully applicable to all the precepts and commands of that time, and, without doubt, was so applied by the Psalmist. But the Law of God to man is His revealed will-the totality of that which, at any time, He requires man to believe, to do and to be. Whether we speak of the Dispensation under Moses or of the present, under the Christ, the Law of Jehovah is perfect, in view of the time, the circumstances, and the end designed. Some The Law, then, as thus defined, is perfect, restoring the soul. translators read "refreshing" in place of "restoring." Let us take both terms as implied in the original word. The soul, as to its wanderings, is restored (brought back); and as to its weariness, refreshed. "The Testi Observer, April 1, 72. mony" is but another term, covering, as does the word Law, the whole body of statutes, judgments, etc., referred to in the subsequent verses, together embracing the revelation of God, in relation to Himself, as regards His good will to inan and His displeasure against transgressors. The Psalmist seems to lavish epithets of admiration upon the Testimony of Jehovah. He declares it perfect, sure, right, pure, clean, ever-enduring, and righteous altogether. With him it reflects the holiness of God; is worthy of all reliance; must not be infringed; is no elastic rule, to be stretched or shortened at the pleasure of man, but the perfect truth, that it may lift us out of sin and death and guide to endless holiness and life. Let us endeavour to appreciate what the Law of the Lord, as thus defined, is intended to accomplish in us and for us. 1. It sets before the soul its high destiny-nowhere else can man learn what he is and what awaits him—and in order to healing and restoration it brings into view the Infallible Physician and Good Shepherd-it points to the balm in Gilead and to the one only fold of safety. 2. In making wise the simple it supplies wisdom that is unto salvation. The Testimony of the Lord is perfectly sure-is actually the Testimony of God, and, therefore, must of necessity bestow wisdom upon him who receives it as a simple or child-like one. 3. His precepts are right, i.e., straight, as opposed to the crooked ways of man. The precepts of the Atheist, of the Deist, of the mere philosophies of man, as man, walking after the counsel of his own heart and in disregard of the wisdom which cometh from above, are crooked and lead to sorrow. But God's precepts rejoice the heart, filling it with gladness by manifesting Him as the soul's true portion and lifting it above the sorrows and joys which are merely of the earth. 4. The commandment of Jehovah enlightens the eyes, because it is pure. Emanating from infinite purity, it makes him who keeps it pure, and thus he walks in the light and not in the darkness. God's children are children of the day. The more we obey the commandments of God, the greater our purity and, consequently, the clearer our light. 5. The fear of the Lord, as expressed in this psalm, is, perhaps, another name for His Law, not so much in regard to its outward aspect as with reference to its effects upon the heart. And truly the fear of Jehovah. (filial and loving, as in the case of the truly enlightened) is the great cleansing and preserving force. 6. The judgments of the Lord are true. No error, no injustice, no wrong of any kind-they are altogether righteous. 7. Value. "More to be desired than gold." Gold is costly; gold is beautiful. The commandments of God, the Law of God, the Testimony of Jehovah, are more to be desired than gold-more to be desired than fine gold-more to be desired than much fine gold. Honey, too, is sweet; but they are sweeter than honey and the droppings of the honeycomb ! He who keeps them is enlightened by them, and in keeping them there is great reward, both now and eternally. Now, not only is all this true of the Law, the Testimony, the Doctrine of God, but it is exclusively so. We may describe one man as good, very good, but there are others his equals in goodness. We may gaze upon an enchanting landscape, but elsewhere there may be landscapes not less enchanting. We may justly most highly extol the virtues of a given medicine, but there may be other health-restoring draughts not in the least degree less potent. We may wonder at the, to us, unsurpassed Observer, April 1, '72. beauty of one who smiles upon us, and yet large may be the number of her peers. We may bow with professed admiration before an exalted genius, and yet the past may have known, and the future may produce, more than his equal. But this Divine Testimony stands by itself. In goodness, in power, in beauty, in wisdom, it stands alone. It must do the work for which it is designed, or that work remains undone. It is not a power among other powers by several of which its intended effects can be produced. If by its means a man is not enlightened, he remains in darkness. If by it men (to whom it comes) are not saved, they remain eternally lost. The Law of Jehovah is recorded in the Bible, and the Bible is committed to the church. Two things we desire for man-1. Fitness for the highest and best life in this world-2. Preparation for the most elevated glory in the world to come. Now in view of what we have seen in the Law and Testimony of God, the Bible stands as essential to these desiderata. We shall never see a kingdon whose subjects are of the highest order, unless the Bible find its way into the hands and hearts of the people; and certainly without the Bible they will not be influenced to that preparation needful for the higher glory of the future life. Bible truth is the true regenerator of mankind. Education without that truth is incomplete and inefficient. We need the Bible in the church, in the family, in the school, and in the hand of every individual able to gather its meaning. Heavy responsibility rests upon the church, and each Christian shares in that responsibility to the measure of his means. But "Go ye into all the world and preach the gospel to every creature," was not addressed to the unconverted. The Lord has never commanded those who believe not in Him to preach His gospel; nor does Christianity sanction obtaining money by the strong arm of law, from those who do not believe the Bible or who are indifferent to its claims, for the purpose of teaching its saving truths. "Righteousness exalteth a nation;" "Godlines is profitable for all things; having the promise of the life which now is and of that which is to come; and "therefore," say some, "the government should assert the Christianity of the nation, and the Church should be united to the State." These men contend that Bible teaching should be supplied at the cost of the nation, that the church should be subsidized by the state, and that the Bible and religion should be taught in rate-aided schools. The result has been a vast expenditure of national funds (taken from the pockets of Roman Catholics, Anglicans, Nonconformists, Jews and Infidels), upon an already rich and largely endowed State Church, which, by baptismal regeneration, more than semi-papite teaching, and open worldliness, has made more Infidels than Christians, more sceptics than believers. The policeman and the soldier have been employed in compelling those who have no respect for the church and no faith in the Bible to pay priests, whom they despise, for expounding a book they neglect and, in many cases, hate. Beds and books have been taken by execution and sold to pay church-rate; and rather than the priest of the Protestant State Church should fall short of his tithe (by which he is supported to minister the Bible to his parishioners, whether they desire or abhor it), the widow's sons have been shot down, and thus Protestant Christianity has been glorified in the face of Romanists and Infidels. As before said, and for the reasons given, we would have the Bible in the church, in the family, and in the school. But after all the Bible may be forced in and kept in by measures directly opposed to its principles. |