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inward corruptions, striving after

(No. CXIV.) spiritual holiness which the true

VERACITY AND WISDOM. feel to be a strenuous and unremitting conflict.

A faithful witness will not lie; but a

false witness will utter lies. A scorner Thus & lazy man saves much seeketh wisdom, and findeth it not: but work by not keeping oxen; he knowledge is easy unto him that underhas no crib to clean.

standeth."--Prov. xiv. 5, 6. II. THE POSITIVE LOSB OP IN- I. HERE WE HAVE THE SUBJECT DOLENCE. “ But much increase OP VERACITY. “A faithful witness is by the strength of the ox.will not lie.” This is so much like The man who keeps the ox, cleans a truism, that it will scarcely call out his crib, takes care of him, for a remark. It means that a and industriously employs him in true man will be true in his exhis fields, gets from him results pressions; an untrue man will be that will more than compensate false. Two things, however, may all his toil. Industry is potential be implied in it. First: That wealth. In all true labour there veracity in witness-bearing is very is a profit. First: What an indo- important. Lies are bad every. Lent man loses in secular matters. where-in the family, in the He loses (1) The pleasure of market, &c.; they are bad in gaining wealth. There is often themselves, and bad in their conmore gratification in the pursuit sequences, but they are worse in of riches than in their possession. the court of justice than anywhere (2) He loses the pleasure of else. Perjury is the worse form rightly using wealth. The gene- of lying. It frustrates justice, Tous heart alone can tell the and when the oath is added, it exquisite delight connected with involves the blasphemy of taking the distribution of wealth for the God's name in vain. Secondly: relief of the distressed, the pro- That veracity in witness-bearing motion of knowledge, and the can only be secured by a truthful advancement of human happiness. character. The true man will be Secondly : What an indolent man true everywhere; the false man, loses in intellectual matters. What false everywhere. The only way, glorious mental results grow out therefore, to put down lying in of laborious study, well dis- courts of justice, and everywhere ciplined faculties, varied treasures else, is the making of men true of knowledge, great social in- and right in heart. This Chrisfluence. Mental richos, unlike tianity does. material, are inalienable, they II. HERE WE HAVE THE SUBcannot take to themselves wings JECT OF

A scorner and flee away. Thirdly: What seeketh wisdom, and findeth it not, an indolent man loses in spiritual but knowledge is easy unto him matters. How great the joy of a that understandeth.” Two things spiritually disciplined soul," it is are implied in this. First: That a joy unspeakable, and full of the attainment of wisdom is a very glory." Here, then, is a choice desirable thing. Wisdom includes for men. Indolence or industry. two things. (1) Acquisition of the Indolence will save work, but highest knowledge. The know. lose its splendid results. Industry ledge of man, his nature, conwill have hard work, but out of dition, relations, responsibilities. it will come “much increase,in- God, his being, character, laws, crease of the highest good.

works, &c.

(2) The right application of this knowledge. Knowledge is only really useful to us as

WISDOM.

we practically apply it. All the reaching perfection in isolation, arts that bless and adorn the civi- his very existence would be in. lized world are but the practical tolerable in absolute solitude. application of scientific know- The text holds up the society ledge. The sublime life of which we should avoid - the godliness is theology practi- society of the foolish. A "foolish" cally applied. This is wisdom. man here stands for a "bad" mar. Secondly: The attainment of wis. The text suggests that the society dom depends upon the spirit of the of such should be avoided for seeker. "A scorner seeketh wis- three reasonsdom, and findeth it not,” &c. No I. IT IS UNPROFITABLE. “Go character is more despicable than from the presence of a foolish the scorner. This spirit includes man, when thou perceivest not in pride. He sneers at a truth-in- him the lips of knowledge." dicating intellectual pride. He What you want in society is sneers at a person-indicating knowledge. True knowledge social pride. Irreverence. He scoffs knowledge that (1) shall rightly at Gud. Heartlessness. He is re- guide, (2) truly comfort, and (3) gardless of the feelings of others. A religiously inspire the soul, but man with such a spirit can never such knowledge is not to be got get wisdom. He has not the eye from the foolish man. He has no to see truth, even though it stand power to help you, and, therefore, incarnated in a glorious person- time spent in his society is waste ality. Pilate with this scoffing time, and you have no time to lose. spirit saw it in this form, and yet II. IT IS MISLEADING. “The asked, “ what is truth?” The folly of fools is deceit.” First: scoffer, even in seeking wisdom, They cheat themselves. They fancy attains confounding fictions. they have the true ideas, and the "Hear the just doom, the judgment of true pleasures, but it is a miserable the skies,

delusion. “A depraved heart is He that hates truth shall be the dupe of lies;

deceitful above all things and And he who will be cheated to the last, desperately wicked." Secondly: Delusions, strong as hell, shall bind him They cheat others. They mislead fast."

and entangle by the falsehood of That wisdom is easily attained by their speech and the craftiness of him that understandeth ; by the their policy. Thirdly: It is man that has the true spirit, the wicked. They “make a mock at spirit of humble docility, which sin.” Sin, the greatest insult to Samuel, Mary, and Cornelius had. God, and the greatest curse to “Blessed are the poor in spirit, humanity-fools make a mock at. for theirs is the kingdom of The spirit of mocking at sin is God.”

the most impious, cruel, infataating; and from those who possess

it we should flee as from the (No. CXV)

savage beasts of prey. “Go," THE SOCIETY TO BE SHUNNED.

then, “from the presence of a "Go from the presence of a foolish

foolish man." Seek the society man, when thou perceivest not in him of the wise, whose society is the lips of knowledge.”-Prov. xiv. 7. profitable, who have the lips of

Max is a social being, his knowledge, whose society is natural affinities and relations truthful." The wisdom of the show that he is made to a great prudent is to understand his way." extent for others, and that others Whose society is good. “ Among are made for him. So far from the righteous there is favour."

HAS

HIDDEN

DEPTHS

(No. CXVI.)

that one can never fully under

stand another. THE HEART'S HIDDEN DEPTHS.

II. THE HEART "The heart knoweth his own bitter

OF JOYS. “A stranger ness; and a stranger doth not intermeddle with his joy.”—Prov. xiv. 10.

doth not intermeddle with his THOUGH men live in towns and

joy." hough joy is less selfcities, and in social gatherings,

concealing than sorrow, yet it

has depths unknown to any but each man is a world to himself, He is as distinct, even from him

its possessor and its God.' The who is in closest material or

joy that rushed into Abraham's

heart when Isaac descended with mental contact with him, as one

him from the altar on Moriah ; orb of heaven is from another.

the joy of the father when he Though governed by the common

pressed his prodigal son to his laws of his race, he has an orbit

bosom; the joy of the widow of of his own, an atmosphere of his

Nain when her only son raised own, and abysses of life into

himself from the bier, and returned which no eye but the eye of God

to gladden her lowly home; the can pierce.

joy of the heart-broken woman I. THE HEART HAS HIDDEN when she heard Christ say, "Thy DEPTIIS OP SOKROW. The heart sins are all forgiven thee; such knoweth his own bitterness."

joy has depths that no outward There is bitterness in every heart.

eye could penetrate. The joy of There is the bitterness of dis

the true Christian is indeed a joy appointed love the soul recoil

unspeakable and full of glory. ing with agony at the discovery This subject furnishes an arguthat its affections had been mis- ment. First: For candour amongst placed. There is the bitterness

We do not fully know each of social bereavement - Rachels

other, therefore we ought to be weeping for their lost children,

generous and candid in and I evids for their Absaloms.

treatment. “What man knoweth There is the bitterness of moral

the things of a man, save the remorse. All this is hidden where

spirit of a man which is in him.” it is the most deep. The deepest Secondly: For piety towards God, sorrow in the human heart is

Though men know us not, God hidden from others from three does. He knows what is in man,

First: The insulating and more, he has the deepest tendency of deep grief. Deep interest in our sorrows. "In all Sorrow withdraws from society their affliction he was afflicted, and seeks some Gethsemane of and the angel of his presence solitude. Men cannot do a greater saved them. In his love and ontrage than intrude on the

in his pity he redeemed them; notice of men in grief. Secondly: and he bare them, and carried The concealing instinct of deep them all the days of old.” (Isa. grief. Men parade little sorrows, lxiii. 9.) but conceal great ones. Man of Sorrows and acquainted with grief” mentioned his dis

(No. CXVII.) tross to no one but to God. Deep

THE SOUL'S HOME. sorrows are mute. Thirdly: The

"The house of the wicked shall be incapacity of one soul to sound the overthrown: but the tabernacle of the depths of another. There is such upright shall flourish."--Prov. xiv. II. a peculiarity in the constitution The house and the tabernacle in and circumstances of each soul, the passage here, must be taken in VOL. XXI.

I

men.

our

causes.

" The

the most generic sense, as meaning more than the mere tenement, whether of bricks, or stone, or canvas, in which the man physically resides. The words may be taken to mean all that externalism of a man's life in which he feels the most interest, from which he derives the most pleasure—that is really his home. The pleasing surroundings of his life constitute the real house or tabernacle in which he lives.

I. IN THE CASE OF THE WICKED THIS HOME IS DOOMED TO RUIN. “ The house of the wicked shall be overthrown." Is business the home of his soul ? Does he, the thinking, conscious man, dwell more in it than anywhere else ? His business will pass from him. Is wealth the home of his soul ? Some men live (without figure) in their gold. The wealth of 'the wicked will depart. We brought nothing into the world, and it is certain we can carry nothing out. Is society the home of his soul? There are many who live in

Theological Notes and Queries.

OPEN COUNCIL. [The utmost freedom of honest thought is permitted in this department. The reader must therefore use his own discriminating faculties, and the Editor must be allowed to claim freedom from responsibility.)

THE GREAT PROPITIATION. Replicant.--In answer to Qucrist No. 16, p. 352, Vol. XVII., and continued from p. 297, Vol. XX.

IV. The atonement of Christ as explained by the theory of expediency.

Thinking men, one by one, be- came dissatisfied with the various

society. The fellowship of others is their home; this in the case of the wicked, is doomed to be overthrown. There are no friendships for the ungodly in the future.

II. IN THE CASE OF THE RIGHTEOUS THIS HOME IS DESTINED TO FLOURISH. “The tabernacle of the upright shall flourish." Where is the home of the righteous ? Where his heart is. And where is that? First: In the cause of Divine benevolence. In the advance of truth, in the extension of good. ness, the progress of humanity, he feels the strongest interest. This cause shall flourish. It must go on.

Heaven and earth shall pass away sooner than it shall fail. Secondly: In the society of the holy and the true. The fellor. ship of the true disciple of Christ is the heaven of his nature, and that shall flourish, it shall increase in numbers, purity, goodness, and influence. “We having received a kingdom that cannot be moved, let us have grace to worship in reverence and godly fear."

theories already mentioned. Some of the objections which have been stated seemed to them to be insurmountable. Grotius gare up the necessity of substitution altogether, and proposed a theory of expediency. Gilbert, in his congregational lecture,' denied all substitutionary or expiatory reference in the atonement of Christ

in relation to children who died is not stated how the possibility in infancy. After many oscilla- is attained. In fact, the whole tions the majority seem to be now matter is a mere assumption. settling down to the theory of Dr. Wardlaw gives a more expediency.

comprehensive definition in these As I am anxious to give a fair words :-"The grand design is to statement of each theory, it will preserve unsullied the glory of be better done, in this case, by the great principles of eternal quotations from authors who rectitude; to show the impossiaccept and advocate the expe- bility of the claims of equity, dient view of the Christian atone. founded in these principles, and ment. Dr. Pye Smith says that essential to the government of the the atonement is a “compensative universe, being dispensed with; resource, by which the salvation to settle in the minds of God's of the sinner may be obtained, in intelligent creatures, as the subconsistency with the honours of jects of his moral administration, the divine government."

the paramount obligation and Here it is asserted that the immutable permanence of their atonement (a) affects God as claims; to give such a manifesgovernor; ) compensates the tation of the divine regard to governor, or state, for the wrong these elements of his immaculate doings of sinners, and (c) renders administration as to preclude the possible—“may”—the salvation possibility of any, the remotest, of these sinners. But it seems to surmise that in the pardon of sin me that it really renders their they have been at all overlooked salvation necessary; for if a or placed in abeyance; and thus government, if public justice re- to render it consistent with divine ceives compensation for wrong, propriety, or, in other words, would it not be unjust on the honourable to the whole characpart of that government to punish ter as well as to the law and the wrong doer? If it be right government of Jehovah, to exto punish the criminal it is be- tend pardoning mercy to the cause the compensation has not guilty and to reinstate them in been in all points complete; but his favour, according to the proin the case of the atonement the visions of the Gospel.” This deficompensation is supposed fully to nition by a multiplicity of words cover all losses resulting from and a variety of matter seems to crime.

refer to something wonderfully Dr. Jenkyn says the “atone- great. But let us carefully analyze ment is an expedient substituted the definition and express it more in the place of the literal inflic- briefly and simply. The defition of the penalty, so as to supply nition asserts that our Lord by to the government just and good his death, (1) preserved the glory ground for dispensing favours to of justice; (2) showed the peran offender." This definition is petuity of the claims of justice; far less definite, and therefore less (3) proved God's regard to these satisfactory, than the preceding principles and claims, notwithone by Dr. Pye Smith. In both standing the forgiveness of transthe atonement affects God as

gressors; and (4) rendered the governor; in both the possibility salvation of sinners honourable and not the necessity of pardon to i ne government of God. The is supposed : but in the former fau t of such a definition is not this is secured by compensating sikoly its length, but specially the government; in the latter it tl. aš no effort is made in any part

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