BUT, during the last three centuries, to stunt the growth of the human mind has been her chief object. Throughout Christendom, whatever advance has been made in knowledge, in freedom, in wealth, and in the arts of life has been in inverse proportion to her power. Whoever, knowing what Italy and Scotland naturally are, and what 400 years ago they actually were, shall now compare the country round Rome with the country round Edinburgh, will be able to form some judgment as to the tendency of Papal domination. The descent of Spain, once the urst among monarchies, to the lowest depths of degradation—the elevation of Holland, in spite of many natural disadvantages, to a position such as no Commonwealth so small has ever reached, teach the same lesson. Whoever passes in Germany from a Roman Catholic to a Protestant principality; in Switzerland, from a Roman Catholic to a Protestant canton; in Ireland, from a Roman Catholic to a Protestant county, finds that he has passed from a lower to a higher grade of civilisation. On the other side of the Atlantic the same law prevails. The Protestants of the United States have left far behind them the Roman Catholics of Mexico, Peru, and Brazil. The Roman Catholics of Lower Canada remain inert, while the whole continent round them is in a ferment with Protestant activity and enterprise. The French have doubtless shown an energy and an intelligence which, even when misdirected, have justly entitled them to be called a great people. But this apparent exception, when examined, will be found to confirm the rule; for in no country that is called Roman Catholic has the Roman Catholic Church, during several generations, possessed so little authority as in France.—“History of England,” Vol. I., p. 47.
Gleanings from Many Fields.
I.
Man’s Redemption the Joy of Angels.
[The following is a sermon by the Rev. Alexander Stewart, Cromarty, of whom we give a brief sketch in this issue. The sermon is on the text—”Which things the angels desire to look into” (I. Pet. i. 12), and gives one an excellent idea of the power of this able minister of the New Testament to publish the everlasting gospel of our Lord and Saviour Jesus Christ.]
TO the man of the world the salvation of the gospel is one of the most insipid and uninteresting subjects imaginable. His apathy appears in his treatment of the Holy Scriptures, the great record of salvation. The Bible is either read very carelessly, or it is altogether neglected. He sits with listlessness under the preaching of the gospel, indifferent often as to what is said, whether it be true, or whether he understand it or not, and this want of interest, or even a more positive feeling, is but too apparent in the manner in which he makes light of the invitation to the gospel feast, offering the most frivolous excuses for not complying with it. His understanding being “darkened through the ignorance that is in him, and blinded likewise by the god of this world, he is alienated from the life of God.” The gospel is hid to him in respect to its glory; he has no apprehension of its transcendent excellence, and no desire to participate in its blessings. Even those of us into whose hearts the light of the glorious gospel has in some measure shined are likewise but too apt to be infected with the same spirit. Surrounded consciously by invisible objects, which are continually soliciting our attention, and yet living among men by whom the great salvation is habitually neglected, we are ever in danger of being overpowered by these unceasing influences, and so of relapsing into a state of spiritual slumber.
There are various ways in which this spirit might be opposed. We might address your fears in the language of the mariners to Jonah—”What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon thee, and that thou perish not.” Or we might exhibit to your hopes the great things which God had promised to those who love Him; and ask you, if a kingdom which cannot be moved, a crown which fadeth not away, be such trifles as not to be worth making some exertion to obtain them? Or the words of God might more be re-echoed in your hearing, and the demand made, whether he has not a right to expect attention from his creatures. These might prove powerful considerations; but the one suggested by the words before us is different, and very peculiar. As Paul speaks (Rom. xi. 11) of provoking his brethren, the Jews, to jealousy by the Gentiles, i.e., of exciting by a holy emulation amongst the Jews that earnest attention and interest in the gospel which was felt by the Gentiles, so would we endeavour to provoke you to jealousy, by the conduct of angels, beings of a totally different order from us. Learn, then, that the salvation of the gospel, the grace manifested to you, the incarnation of God’s eternal Son, the life of holiness and beneficence which He led, the miracles which He performed, the grace and truth which, like the dew from heaven, dropped from his lips, the indignities which were offered Him, the hardships to which He submitted, the complicated and unparalleled sufferings which He endured, the decease which He accomplished at Jerusalem, His resurrection from the dead, His ascension into heaven, the outpouring of the Holy Ghost, the conversion of sinners, the gospel dispensation, the restoration of the Jews, the calling in and fulness of the Gentiles, the millennial glory, the resurrection of the dead, the consummation of all things at the final judgment—all these, the sufferings of the Messiah, with the glories which were to follow, insipid and uninteresting as they may be to man, for whom the mighty interposition was made, are, notwithstanding, things which angels desire to look into.
There seems to be an allusion in the words of the text to the situation and position of the cherubim in the Holy of Holies, a species of reference to the typical service of the law which is perpetually occurring in the New Testament (Exod. xxv. 17-20).
In further illustrating the interesting fact stated in the text, viz., that the sufferings of the Messiah and the glories which resulted from His sufferings, are a subject which strongly engages the attention of angels, it may be proper, in the first place, to advert shortly to some things respecting the nature, character, and employments of these celestial spirits; and then, in the second place, to enquire what in the mysteries of redemption, as a manifestation of divine glory, makes the subject so deeply interesting to angels.
1. Notice briefly some particulars relating to the nature, character, and employments of angels—who and what are those beings of whom the apostle speaks?
This is evidently necessary in order to understand the passage, and properly to feel its force. If those who discover a deep interest in a subject be adduced as a recommendation of the study of such subject, and an inducement to imitate in this their example, it is obvious that very much indeed depends on the character of these persons. If it is a theme in which persons of exalted genius and of most excellent dispositions find peculiar delight, the inference is that the subject itself must be peculiarly excellent and interesting.
Angels are beings of very high mental and moral endowments. The Scriptures give us sufficient reason to believe that they are in order superior to us. The Psalmist, in the eighth Psalm, although speaking of man as having dominion over this lower world, and crowned with glory and honour, still acknowledges, in the same passage, that he “is lower than the angels.” The destruction of Sennacherib’s army, the pestilence which wasted Israel, the death of the first-born in Egypt, and other similar events ascribed in Scripture to the ministry of angels, afford an appalling idea of that strength in which the Psalmist tells us in another Psalm they “excel,” so that there seems to be more than a mere poetical imagination in the idea of our great poet that they can arm themselves with the very elements by which we are surrounded. Satan, who is described in Scripture as possessed of peculiar subtlety and power, although an instance of a sadly perverted mind, affords a high idea of the intellectual superiority of angels. The apostle speaks not of fallen angels, but of those who kept their first estate, and who are holy beings, and are expressly called in the Scriptures holy angels.
Such being the high order of intelligence to which angels belong, attend next to the very peculiar means of improvement which they possess. They dwell in heaven, in God’s immediate presence, the place of His glory, and the habitation of His throne. The angels see God’s face. In this expression there is a reference to the practice of Eastern kings, who admitted none but their chief counsellors and favourites into their presence. This is an honour which is not granted to any sinful mortal man, for God said to Moses. “Thou canst not see my face, for no man can see me and live.” But in the conclusion of the Book of Revelation we are told that God’s servants shall in heaven see His face. They shall enjoy a full manifestation of His glory, and be admitted, in a certain degree, into His counsels.
Now, this is a privilege which the angels have always enjoyed. They are represented as the immediate attendants of the King Eternal. When Isaiah saw in vision the Lord sitting upon a throne, high and lifted up, the seraphims were in attendance, and worshipping, they cried one to another, “Holy, holy, holy is the Lord of Hosts.” “God’s chariots,” says the Psalmist (lxviii. 17) “are twenty thousand, even thousands of angels; the Lord is among them, as in the holy place.” “Take heed,” said Christ (Matt. xviii. 10) “that ye despise not one of these little ones, for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.” In the Book of Revelation, where we have a glimpse of the heavenly world, we see that the holy angels surround the throne of God, they contemplate His glory, and they “do His commandments, hearkening to the voice of His word” (Ps. ciii. 20). They are angels of light, and they dwell in the world of light. No human being was in existence when God created the heavens and the earth, man saw not the wonders of creation. Hence God demands of Job (xxxviii. 4), “Where was thou when I laid the foundations of the earth? Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner-stone thereof?” But when God prepared the heavens, and set a compass on the face of the deep, when thick darkness was the swaddling-band of the infant world, and when He commanded light to shine out of darkness, these sons of the morning were present, and sang together, these elder sons of God shouted for joy.
Not only did angels witness the wisdom, power, and goodness manifested in creation, they have likewise witnessed the events which have since taken place in this world. They saw our first parents happy in Paradise, and afterwards expelled for their transgression. They saw Noah and his family enter the ark, and the avenging waters of the deluge sweep away an ungodly world. They saw Abraham leave his kindred and his father’s house, and wander a stranger and a pilgrim in the land of promise. They saw Israel oppressed in Egypt, delivered by a strong hand and an outstretched arm, led through the wilderness, and settled in Canaan. They have seen the rise and fall of Empires, and interesting events of which we are in absolute ignorance. And we must take into account the advantage they had in understanding these events as a part of the dispensation of providence to them. This knowledge of the facts must be correct, because they witnessed them, and likewise had access to know their causes. While not pretending to define the extent to which angels are acquainted with the purposes of divine providence, it is unquestionable that they have not only extensive knowledge of historical matters of fact, but likewise of the connection of such events with the general dispensation of providence as illustrative of the divine character.. They are behind the curtain which conceals the invisible world from our view. What we call the light of revelation seems to be but some scanty rays of the noonday splendour in which they dwell penetrating this curtain.
Now, apply these remarks to our present subject. The angels, we have seen, are superior beings of very high powers of mind. They are furnished likewise with most ample means of improvement and of increasing their knowledge. At what time they were created we are not told; but as Adam was tempted by a fallen angel, there can be no doubt they were created before man. For these six thousand years at best, then, with minds which were never darkened by sin, free from all the imbecility of infancy or of age, or the infirmity of mortality, with the wide field of creation, and with a most extensive view of the dispensations of providence before them, God Himself being their instructor, they have been contemplating his character, as illustrated by the wonders which He is continually performing. And what, think you, is the subject which rivets the attention of these exalted spirits? It is the sufferings of Christ, and the glorious consequences. The stable at Bethlehem, and the garden of Gethsemane, and the hill of Calvary, furnish illustrations of the divine character which they find nowhere else. And the angels, the inhabitants of heaven, leave its glories for a season. to learn, from what is taking place in the earth, new songs of adoring praise.
— Is Calvinism Doomed? —
BY REV. PROF. A. A. HODGE, D.D.
IT is now-a-days frequently predicted in high places that the distinctive doctrines of Calvinism are doomed. The future is uncertain, the rôle of the prophet is unprofitable and unbecoming. But the history of the past stands fast. The doctrine of predestination, with its associated system of truths, has had a wonderful history. All world movers have believed it surely and taught it clearly—Paul, Augustine, all the Reformers without exception. During the eleven hundred years which elapses from the time of Augustine to Luther, all the best of the Schoolmen, all the great missionary movements, the revivals of true religion, the extension of popular education, and all great healthy political reforms, had their common inspiration in Augustinian theology. All the great national movements in France, Germany, Switzerland, Italy, and Britain in the era of the Reformation, and all the great national leaders, as Luther, Zwingle, Calvin, Cranmer, and Knox, were distinctively Augustinian, and were rooted in predestination. The most moral people of all history, the Puritans, Pietists, Huguenots, Reformed Dutch of Holland, and German of the Palatine, and the Scotch and Scotch-Irish of Ulster and the United States, were all Calvinists. Calvin, William of Orange, Cromwell, and the Presbyterian and Congregational founders of the government of the United States, and all the great creators of modern civil liberty, were Calvinists. All modern provision for universal education sprang from the Scotch parochial school and the New England College. The patriots, free-state makers, martyrs, missionaries of all the modern era, have been, in nine hundred and ninety-nine parts out of the thousand, distinctively Calvinist.
This history is glorious and secure, past all contradiction. It is natural also—a natural outgrowth of consequences out of principles. Predestination exalts God, and abases man before God. It makes all men low before God, but high and strong before kings. It founds on a basis of eternal rock one absolute Sovereign, to whose will there is no limit, but it levels all other sovereigns in the dust. It renders Christ great, and the believing sinner infinitely secure in Him. It establishes the highest conceivable standard of righteousness, and secures the operation of the most effective motives to obedience. It extinguishes fear, it makes victory certain, it inspires with enthusiasm, it makes both the heart and arm strong. The Iron-sides of Cromwell made the decree of predestination their base; hence they never lost a battle, and always began the swelling chorus of victory from the first moment that the ranks were formed. The man to whom in all the universe there is no God is an atheist. The man to whom God is distant, and to whom the influence of God is vague and uncertain, is an Arminian. But he who altogether lives, moves, and has his being in the immanent Jehovah is a Calvinist.
Short Gleanings from Thomas Brooks, the Puritan.
1. A Crucified Christ.
“LET the thoughts of a crucified Christ,” said one, “be never out of your mind. Let them be meat and drink unto you. Let them be your sweetness and consolation, your honey and your desire, your reading and your meditation, your life, death, and resurrection.”
2. No Paradise for Man in this World.
Ah, believer, it is only heaven that is above all winds, storms, and tempests; God did not cast man out of paradise that he might be able to find himself another paradise in this world. The world and you must part, or Christ and you will never meet. “Ye cannot serve God and mammon.”
3. To-day the Acceptable Time.
There is no time yours but the present time, no day yours but the present day; therefore, do not please and feed yourselves with hopes of time to come; that you will repent, but not yet; and lay hold on mercy, but not yet; and give yourselves up to the Lord next week, next month, or next year; for that God who promised you mercy and favour upon the day you return, has not promised to prolong your lives till that day comes.
4. Pride.
Pride grows with the decrease of other sins, and thrives by their decay. Satan is subtle; he will make a man proud of his very graces—he will make him proud that he is not proud.
5. The Acceptable Sacrifices to God.
It is very observable that the eagle and the lion, those brave creatures, were not offered in sacrifice unto God, but the poor lamb and dove, to denote that God regards not high and lofty spirits, but meek, poor, contemptible spirits God will accept.
6. Christians Borrowing Spectacles.
It is a sad thing when Christians borrow spectacles to behold their weak brethren’s weaknesses, and refuse looking-glasses wherein they may see their weak brethren’s grace.
7. Three Precious Things.
Three things are called precious in the Scriptures:—“Precious faith” (II. Pet. i. 1); “precious promises” verse 4); “precious blood” (I. Pet. i. 19). All our precious mercies twine to us in precious blood, as may be seen by comparing these Scriptures together, Rom. v. 9; Eph. i. 7; Col. i. 20; Heb. ix. 7, 14; x. 19; I. John i. 7; Rev. i. 5. It was an excellent saying of Luther, “One little drop of this blood is of more worth than heaven and earth.”
8. Zeal.
Zeal is like fire; in the chimney it is one of the best servants; but out of the chimney it is one of the worst masters. Zeal, kept by knowledge and wisdom in its proper place, is a choice servant to Christ and the saints; but zeal not bounded by wisdom and knowledge is the highway to undo all.
9. Sleeping Christians Easily Overcome.
The strongest creature, the lion, and the wisest creature, the serpent, if they be dormant, are as easily surprised as the weakest worms. So the strongest and wisest saints, if their graces be asleep, if they be only in the habit and not in the exercise, may be as easily surprised and vanquished as the weakest Christians in all the world; witness David, Solomon, Samson, and Peter. Every enemy insults over him that has lost the use of his weapons.
10. Living upon Christ’s Righteousness.
All the sighing, mourning, sobbing, and complaining in the world, do not so undeniably evidence a man to be humble as his overlooking his own righteousness, and living really and purely upon the righteousness of Christ. This is the greatest demonstration of humility that can be shown by man.
11. The Sins a Christian Should Fear.
Those sins shall never be a Christian’s bane that are now his greatest burden. It is not falling into the water, but lying in the water that drowns. It is not falling into sin, but lying in sin that destroys the soul. If sin and thy heart are two, Christ and thy heart are one.
12. God’s Gold.
God scatters giftless gifts, the honours, riches, and favours of this world, up and down among the worst of men; but as for His gold, His Spirit, His grace, His Son, His favour, these are jewels that He only casts into the bosoms of saints, and that because He dearly loves them.
13. The Grace of Christ.
“But go your way, tell His disciples and Peter that He goeth before you into Galilee; there shall ye see Him, as He said unto you” (Mark xvi. 7). O admirable love! O matchless mercy! Where sin abounds, grace does superabound. This is the glory of Christ, that He carries it sweetly towards His people, when they carry themselves unworthily towards Him. Christ looks more upon Peter’s sorrows than upon his sin; more upon his tears than upon his oaths. The Lord will not cast away weak saints for their great unbelief, because there is a little faith in them. He will not throw them away for that hypocrisy that is in them, because of that little sincerity that is in them. He will not cast away weak saints for that pride that is in them, because of those rays of humility that shine in them. He will not despise His people for their passions, because of those grains of meekness that are in them. A wise man will not throw away a little gold because of a great deal of dross that cleaves to it; nor a little wheat because mixed with much chaff; and will God?
Blameless and Harmless.
O, how unwise is wrath in argument! What shallowness of mind is indicated by an assumption of infallibility! And is not this a common feature of controversy? Does it not indicate, and even prove, a lack of that knowledge of self and of others which is the parent of humility, courtesy, wisdom? And does not this smallness of mind lead persons who differ to misunderstand each other, and greatly to magnify their differences? There may very rightly be real and even vital differences; yet, surely a wise regard presiding over the pen and pervading the argument will prevent discourtesy and wrath. It is both unjust and mean to insist upon forcing on an opponent a meaning or an opinion he expressly, repeatedly, and positively disclaims. It is true that to exaggerate or misrepresent the views of an opponent makes arguing more easy; but a real regard for truth will make a writer generous—at least just—as well as earnest. And it cannot be considered just to hold a man up to opprobrium because of the mud which only the throwing makes to stick to his clothes.
WILLIAM WILEMAN.