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set on foot by the members of the LONDON (The Mall, Kensington). — Society in this town to procure an The anniversary services were held on organ, the harmonium they possessed Sunday, March 14th, when the Rev. Dr. being old and in bad condition. A Bayley preached to large congregations. suitable instrument being offered to The sermon in the morning was mainly them at a very moderate price, a sub- directed to show the aim of the Society scription list was opened, and with the whose foundation in Kensington it was aid of their friends a sufficient sum, sought to commemorate, and was illusthough not as much as is required, was trative of the words, “These things I have raised to justify its purchase. It was spoken unto you, that in Me ye might opened with special services on Sunday, have peace” (John xvi. 33). The evenFebruary 15th, when the choir was ing discourse was one of a series in greatly strengthened by the addition of course of delivery on the Book of several kind friends of musical ability. Ezekiel, being on the prophecies menThe services were fully choral and in- tioned in chapter xiii. 18. From the cluded the anthems “Hear my prayer” text Dr. Bayley drew a warning against (Kent) and “Praise the Lord” (Dr. all hindrances to the Christian life, Elvey). The whole service was excel- which, he said, was essentially one of lently rendered, and in a manner which action. The pillows which the prophetcould not fail to call forth the devo esses sewed to all armholes fully repretional feelings of the worshippers. Mr. sented the enticements of the world, and L. Hermann presided at the organ. the false reasons that were put forth to The sermons were preached by the discourage men from working out their minister, Mr. J. R. Boyle, who selected salvation in fear and trembling. for his morning subject “ Music and The collections after each service Praise.” In the evening the discourse were liberally responded to, and together was the third of a series which Mr. amounted to £72, 18s. 8d. Boyle is delivering on the early chapters of Genesis, the subject being for that PAISLEY.—Mr. Allbutt, the leader of day “The Mosaic History of Creation.” this Society, recently preached on “The There was a very large attendance in Diabolical Nature of Nihilism : How an the evening, the church being filled by Insurrectionary Spirit is to be cured, a congregation which exhibited a marked taking for his text Genesis xxvii. 39-41. interest in the proceedings, and was In the course of his remarks he said that evidently deeply impressed with the the Nihilists entertained a deep-rooted sermon, which presented views upon the abhorrence of all authority and power subject which were no doubt new to superior to their own, and spared no many who were there. It was treated efforts to overthrow it. They shrank with such clearness and vigour that it from no crimes, however black, to secure could not fail to be commended to the their end, entertaining the greatest judgment of all who were present. On malevolence against all who endeavoured Friday the 20th February a service of to frustrate them. The Word of God, sacred music was given in the church, however, was totally against such a state very valuable aid being rendered by of things as this. To rebel against some of the leading members of the authority simply on the ground that it Hull Harmonic Society. The selection is authority was altogether contrary to consisted of anthems, choruses, and the precepts the Word of God enjoined. songs from several oratorios and from Nihilism was not thankful for any of Bennett's "Woman of Samaria,
reforms the present amongst them being the quartett “God Emperor during his administration had is a Spirit” from the latter work, and put into execution ; it was quite blind the terzetto “Lift thine eyes” from to them, but it cherished the feeling of “Elijah.” At the conclusion of a most hatred towards him merely because he enjoyable evening Mr. Boyle proposed, held the reins of supreme power in the and Dr. Fraser seconded, a vote of country. Each Nihilist wanted to have thanks to the performers, which was liberty to act as might be pleasing to carried with acclamation. The collec- himself without being restrained at all tions and the admissions to the concert by law, and therefore the principle of realized nearly £9.
Nihilism (“nihil,” meaning “nothing")
was to reduce society to a condition of left on the following day with most encomplete chaos, in hope that such selfish couraging remarks on the progressive liberty might become possible. But to appearance of the church. give unbridled licence to selfishness was really the worst policy that could be on Wednesday, January 14th, eight
WIGAN NEW CHURCH DAY SCHOOLS.adopted. Success never could attend it, as each party who allowed it to in. scholarships in connection with the fluence him would eventually become Wigan Grammar School were competed the most_thorough despot. This was
for by boys of eleven years of age and what the Divine Word taught, and why elementary school in the borough for
upwards who had attended any public it enjoined
to rightful not less than two years. Three boys authority; and experience, moreover, from the New Church Day Schools in as in the case of the Communists in this town were invited to compete, all Paris in 1871, had confirmed the fact. of whom passed, occupying the second, It would be much better if men always third, and fourth places in order of submitted themselves to the advice the merit. This is the first examination of Word of God afforded, for in it was set its kind held in Wigan, and each forth first of all the principle of selfgovernment or self-control; and by the Wigan Grammar School for three
scholarship entitles the holder to attend attention to this principle, by noticing their individual lives, men would see town to state the bazaar announced for the great advantages arising from it in years free of all tuition fees.
We are desired hy our friends at this the necessity of obeying some definite Easter is postponed to April 27th, 28th, authority in political and State matters. and 29th, in consequence of the general
SALISBURY.—On February 22nd Mr. J. Jones, an isolated receiver of the New HUNGARY.—A passage in Mr. KrupChurch doctrines residing at Winchester, ka's letter, printed in our last number, visited the Society and delivered two has attracted the attention of Mr. discourses. In the morning he chose Mittnacht of Frankfort-on-Main. Mr. for his subject “The Signs of True Krupka mentions in his letter that the Faith,” taking as his text the Lord's friends of the New Church in Buda-Pesth words in the last chapter in Mark, verses consulted the New Church Society in 17, 18. Mr. Jones preached again Germany as to the best means of in the evening on Jeremiah vi. 16, publishing the Hungarian translation “Stand ye in the ways, and see, and ask of Le Boys des Guay's work, and were for the old paths, where is the good way, advised to surrender the MS. uncondiand walk therein, and ye shall find rest tionally. Mr. Mittnacht understands for your souls.” The number present this to mean that the Society of the on both occasions was very encouraging, New Church in Germany had proposed and the masterly style in which Mr. to Mr. Krupka to place the MS. unconJones explained the subjects undertaken ditionally in their hands; the fact being made the Society desirous of obtaining that the friends in Germany advised his services again as soon as possible. On their friends in Buda-Pesth to place the February 29th Mr. Gunton was present MS. in the hands of a publisher, when with us and conducted Sabbath worship: one should be found, leaving him to The parable of “The Ten Virgins reap the profits which could not but be (Matt. xxv.) was the subject of his morn- small. This, we have no doubt, is ing's discourse, and in the evening he what our Hungarian correspondent preached on “Samson,” explaining in a meant, and his statement has been mismost forcible manner why his strength understood from his having expressed lay in his hair. About eighty persons himself elliptically. He does not say to were present at this service. March whom he had been advised to surrender 11th, Mr. Gunton lectured on " The the manuscript. His statement is thus Foundation Doctrine of the New open to the construction which Mr. Church,
,” “The Divine Trinity in the Mittnacht has put upon it; but Mr. one Person of the Lord Jesus." The Mittnacht's explanation explains what attendance although not large consisted Mr. Krupka lently meant to say, of attentive listeners, and Mr. Gunton but failed fully and clearly to express.
Suggested by the Letters of John Ruskin, D.C.L., to the Clergy, which appeared
in the Contemporary Review for December 1879.
(Continued from page 164.) Thus far the prayer has been for positive blessings; now it is for negative blessings. Its petitions have been for holiness, order, and support; now they are for pardon, protection, and deliverance.
The first of these petitions, “Forgive us our debts," has more reference to sins of omission; while the last petition, “Deliver us from evil,” has more reference to sins of commission. Debts are the claims which our Creator and Redeemer has upon us. We are indebted to Him for the countless blessings we enjoy, both natural and spiritual; for our life and the means of sustaining it, and for our faculties and the means of improving them ; still more for the redemption of our souls from the dominion of Satan, which enables us to serve God in freedom, and to make our immortality an eternity of happiness. The debts we owe Him are love and obedience, worship and service. The most grateful of His creatures, the most loving of His children, come short in the discharge of their great obligations, and have reason daily to offer up the prayer for Divine forgiveness. Some there are who have no sense of indebtedness for the blessings either of creation or redemption. Deliberate sins of omission, even when not accompanied with an evil life, shut heaven against the soul, because they close the heart against what is Divine and heavenly. The nature and conse
quences of these sins are pointed out by the Lord in the most striking manner in His description of the judgment. Those on the left hand of the Judge are not charged with having done evil, but only with having neglected to do good. “I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink : I was a stranger, and ye took Me not in: naked, and ye clothed Me not : sick, and in prison, and ye
visited Me not." Those who were thus addressed must have known the Lord, and made profession of His name. But their faith had been without works. They were of those of whom Jesus said, “And why call ye Me Lord, Lord, and do not the things which I say?" Whether we are among the faithful who strive to attain the mark of their high calling, but know they come short, or among those who are but newly awakened to a consciousness of their sinful neglect, we need to pray that our debts may be forgiven.
Yet forgiveness is not promised to us unconditionally. With the prayer to be forgiven we are taught to express the condition on which we are to expect forgiveness. “Forgive us our debts, as we forgive our debtors.” Our Lord lays peculiar stress on this condition. After concluding the prayer, He reverts to this petition, and says, “For if ye forgive not every one his brother their trespasses, neither will
Father who is in heaven forgive your trespasses.” Elsewhere He enforces the
ess “Forgive, and ye shall be forgiven.” “Blessed are the merciful: for they shall obtain mercy.” The free and yet conditional forgiveness of our sins the Lord teaches in a parable. A servant owes ten thousand talents, but being unable to pay, his lord, on being entreated to have patience, freely forgives him the debt. The same servant goes out, and finds a fellow-servant who owes him a hundred pence. He who was so humble as a debtor is imperious as a creditor. His fellow-servant addresses him in the words of his own prayer. But he who had received mercy will show none, but takes his debtor by the throat and casts him into prison. When the lord of that servant is told what he has done, he calls him into his
unto him, “O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors till he should pay all that was due unto him. So likewise," continues our Lord, “shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. How solemn is this lesson, and how clearly does it teach us that while God is Forgiveness itself, and is ever willing
to forgive, yet there is no effectual forgiveness but for those who are disposed to forgive. We are liable to think that sin may be forgiven as a debt is cancelled, by simply blotting out the record, or giving the debtor a discharge, which makes him free. There is indeed a similarity, but there is a very important difference. Those we owe to God are moral and spiritual debts, the record of which is in our hearts and lives; and not until they are blotted out there are they forgiven beyond recall. So long as penitence influences the mind and sanctifies the life there is forgiveness, but so soon as impenitence and sin return the claim reappears, and is enforced with greater severity than before; for now the debtor is cast into prison until he pays all that is due. Sin forgiven and recommitted sears the conscience and destroys the spiritual life. There is no way of securing forgiveness from God but by being forgiving to men, and by continuing in that forgiving spirit. To suppose that we can be forgiven by merely asking God to forgive us, without doing to others what we ask for ourselves, is a delusion, against which we must be guarded, if we would pray in the spirit of true devotion.
The next petition of the Lord's Prayer has a peculiar form of expression, as if the mental conflict to which it relates had descended into the very language in which it is expressed. We pray, “Lead us not into temptation, but deliver us from evil.” This does not, even in its plain literal sense, say that the Lord tempts us. We are elsewhere assured that “God cannot be tempted with evil, neither tempteth He any man,” and are instructed that “every man is tempted, when he is drawn away of his own lust, and enticed” (James i. 13, 14). But although God does not tempt, there is a sense in which He leads into temptation. Our Lord's life and experience exemplify and explain this. After His baptism, when the heavens were opened unto Him, and He saw the Spirit of God descending like a dove and lighting upon Him, " then was Jesus led up into the wilderness to be tempted of the devil” (Matt. iv. 1); or as Mark expressed it (i. 12), “and immediately the Spirit driveth Him into the wilderness. And He was there in the wilderness forty days, tempted of Satan.” God was not the cause of these temptations, but the reception of His Spirit laid Jesus open to temptation. As the Lord was “in all points tempted as we are,” His temptations arose in the same manner as ours do. Natural men have no temptations. Temptation implies resistance on the part of those who are tempted; but natural men do not resist the devil, but unresistingly and even joyfully follow wherever he leads. It is when the Spirit of God descends and lights upon us that we are led into