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great allurement to Mahometan men is, that there each will find seventy-two Houris more beautiful than angels, with gardens, groves, marble palaces, and music awaiting him.

URIJAH R. THOMAS. Bristol.

The Pulpit and its Handmaids.

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THE SOUL.-No one can see God's beauty in the external world who has not moral beauty within; no one can catch the sweet harmonies without, who has not the moral harmonies within. The soul is the measure and mirror of man's universe.

God's THOUGHTS.—The soul is as truly made to receive into it, as its breath and life, thoughts from God, as the eye is made to receive the light, as the earth is made to receive the sunshine and the showers. An intelligent spirit apart from communication with God, is a globe without sun- n-dark, cold, chaotic, dead; like a star that has lost its centre, it wanders from its orbit, and goes every moment into deeper darkness, and hastens to ultimate destruction.

INFLUENCE.—None of us can live unto ourselves. In every act, we produce a ripple upon the great sea of existence that shall go on in ever widening circles. Every moment we touch chords that shall vibrate along the arches of a boundless future.

WORDS.—The function of words is faithfully to represent the soul; they should be to man's inner being what the beam is to the sun, the frag

rance to the flower, the stream to the fountain, the fruit to the tree — faithful exponents of itself.

THE GOOD DEED.— The good deed does not pass away from the doer,-it leaves its spirit behind.

THE WORLD A VESSEL.—This globe is a ship crowded with passengers; all are battling with the fierce storms of time, as the ship bears them through seas of ether on their way to a destiny eternal.

INDEPENDENCY.-Each indi. vidual has the power of striking out an orbit for himself-an orbit in some respects different from that in which any one had ever moved before or will ever move again. The Divine idea of humanity seems to be this, that all souls should have a common centre, and that in all their revolutions, their social radiations, borrowed from a common source, should genially and harmoniously blend, intermingle, and combine.

TRIALS.—The trials of life reveal the dispositions of the heart; they take off the mask, they strip off all shams, and show us to ourselves and the universe. Trials test our prin. ciples as fire tries the minerals. The bitterest ingredients in the

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The Pulpit and its Handmaids.

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cup of life may prove to have not logic, but love, that makes the greatest curative virtue. feel the Infinite When the whole history of our

Where God is loved, there is no race is complete, it may appear room for other deities. When that all the evils of our world, the sun is on the eye the stars as compared with the good, are are not. but as one jarring note in an HOLY PRINCIPLES.—Get holy endless anthem of joy, one principles, and thou shalt get cloudy hour in the sunshine of the pinions of an angel, which ages.

shall bear thee above all the SPIRIT THE ALL.—This mate. clouds and storms of earth, into rial universe is but spirit in the sunshine and the calm of costume,- “a vesture; its eternity. myriads of objects are but MEMORY.–We impart someeternal thoughts run into pal- thing of ourselves to every pableforms. Imagination with object with which we her keen eyes looks through brought into conscious contact, the garb, sees the divine ideas, something that will speak to moulds them into shapes of her our memories for ever-a kind own, and clothes them in an airy of archangel's trump to wake fabric of her own weaving.

the buried thoughts. Man has no universe worth TRIALS.—The good have ever mentioning but that which felt afflictions to be blessings. comes reflected from the mirror They have been storms to of his own soul.

purify the atmosphere of their VIRTUE.— Virtue only can be hearts, gales to bear their sincere; virtue is not ashamed barques away from scenes on to show itself, it has no closed which their souls were set; doors, no deeds of darkness; it curative elements in the cup of courts the light, it expands and life, to eradicate disease and to blooms in sunshine.

brace with strength. RIGHT POINT OF VISION.—If Truth.—Truth, like life, will you would see the glorious stars make its own form;-error only in the daytime, you must de- lives as it is wrapped in fine scend into some dark pit and clothes. look up, and you will behold SOLITUDE.—The temple must the firmament brilliant with be founded in darkness that its innumerable orbs; and if you dome may greet the sunlight: would behold the wonderfulness and the flower must push its of God's love, you must descend fibrous roots into the soil, that into the dark chamber of the its blossom may beautify the world's corrupt heart, and, look- | garden; but the house will fall ing up, you will see it with and the tree decay if the founoverwhelming glory.

dation of the one be not stoutly VIRTUE.—'The virtue of some, built and the roots of the other is but vice sleeping.

do not grow. Religion is like a LOVE.-The being we love temple in its need of a massive supremely we keep close to our foundation, builded in the hearts. Friends separated by “secret parts,” and like a continents, oceans, and even flower in its need of vigorous death, love brings near.

It is and ever-growing roots.

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THE FUTURE OF THE WORLD. new. righteous theories and -Sin's thunder-storms will not institutions are but old princialways beat on the world; a ples of virtue entering into new celestial calmness will one day combinations. settle on its smiling brow. It PURE HEART.-Sure as the will not always be tossed about crystal stream mirrors the shinlike a vessel in a storm; it will ing orbs of the sky, the pure one day cast its anchor within heart will reflect to the eye of the veil, and repose on the calm intellect the truths of God. blue sea of Infinite love. It will MAN IN Ruins.-Humanity not always be a chaos. The is in a sad condition. It was a centre of light is already planted vessel built at first to navigate in its moral heavens—the dark- the sea of life, with truth for its ness is passing away, and the guiding star and heaven for its morning is advancing:

destination ; but it is now lying INFLUENCE.—No solitary act in ruins amidst rocks and sands. terminates withits performance. It was once a temple reared for Each act is a seed that shall the residence and worship of multiply its own kind for ever; the Everlasting; but its walls a drop which colours and sw lls are broken down, its magnifithe stream of an everlasting cent columns are in ruins. existence; an impulse that will THE ATONEMENT.-It is not never expend its force, but shall

like a banquet, accommodated to tell on the ages of an intermin- the tastes and wants of so many able future.

and no more. Like a masterTHOUGHTS.— True thoughts piece of music, its virtues are thrown

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independent of numbers. The corn-seed cast upon the flowing notes necessary to entrance one Nile. They may seem lost for soul can thrill the ages with awhile beneath the current, but unabated force. Ecstasies for they will find a soil more last- the race sleep in those modulaing than the stream itself, and tions from which each lover of they will appear in lovely life “sweet sounds" must take his and fruitfulness when“ time no music or be without it. longer is.” Thought is a trans- ECONOMY.-Nature is avamutive force. It can get goodriciously frugal; in matter, it out of evil and evil out of good. allows no atom to elude its

HAPPINESS. - Human happi- grasp; in mind, no thought or ness is a plant that springs feeling to perish. It gathers from one germ, a stream that up the fragments, that nothing issues from one fount-har- be lost. mony of soul. A happy mind THOUGHT.-As the morning must be a mind in harmony breeze sweeps the mountains with itself, the universe, and of their mist, a true thought God.

will sweep the soul of its VIRTUE.— The principles of vanities. virtue, like the elements of SOLITUDE.-Great souls are nature, are ever identical in

lonely in the crowd; they live essence but changeful in form. in the abysses of their own New generations of life are but musings, as islands amidst the old elements in new forms; and swelling seas.

ages are like

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The Preacher's Confidential Council

Room.

[There arise in the pulpit and pastoral experience of almost every minister certain questions of casuistry and doctrine which he would not care to have opened in a general journal, but upon which he would like the judgment of his brethren. This department will be available to such. Ministers of all denominations are invited

to it.]

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HYMNOLOGY. “Dear EDITOR,—It is unnecessary that I should be remarkably wise in order to cope with 'Clericus.' He is not such a giant, after all his assumption, that a stripling, fortunately or unfortunately named 'Solomon,' need be afraid of him. Of course I admire his beautiful resignation in modestly refusing to answer my charges.' It is an easy thing to be resigned when there is no other refuge.

"My great objection to his hymnal criticism is, that the principle on which he proceeds is audacious statement, in support of which he adduces no proof. Stennett, Watts, Dickson, Bernard, Raffles, Montgomery-all go to the wall when, with one dash of his pen, he writes : ‘mawkish sentimentalism run into rhyme!'

“He is good enough to tell me what the essence of a hymn is. May I inform him, that while the primary signification of the word, as used by the Greeks, was 'a song,' it is universally employed now as the synonym of a sacred song, a religious song,-not necessarily a song that in definite and express terms presents praise to God, but any rhythmical composition calculated to bring the soul into sympathetic contemplation of spiritual and divine and heavenly things; and the hymns which he characterizes as ' mawkish sentimentalism' are calculated to do this.

“However, I am not fighting about a word. Call the compositions in question, 'sacred songs,' religious songs,''odes,' ‘rhymes,' or what you like. I am contending for hymns that are sacred to the hearts of thousands, and that are sung with spiritual profit and-shall I say it ?—'With melody in the heart to God,' by hundreds of men of culture and conscience and reflection' in the Churches. When there is joy in the heart, begotten by the con

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templation of what God has done for 'the glorious spirits that shine,' in the land of pure delight'-when we, standing on Jordan's stormy banks, look forward to that heavenly land, hopefully, joyously, yes, and sing of all this,'there is melody in the heart to God.

“Our friend says, “If he were to put his knife into hymns that are objectionable, he would be cutting away all his life and sink your valuable periodical with excrescences.' He underrates his surgical and iconoclastic powers. Why, he could cut to the core and demolish and swamp all the hymns in Christendom in a single sentence—mawkish sentimentalism run into rhyme:' or in a remarkably shorter sentence— rhapsodic rubbish!'

“If ‘Webster' or 'Clericus,' on any principle whatever, can sweep away 800 of the hymns from the Congregational HymnBook,' then, on as warrantable and lawful a principle, the remaining 200 might be removed; and this assertion cannot implicate me in saying that the compositions in that Hymnal are of equal value, poetically or theologically considered.

Let a man, whether the ‘Editor of the Greek Testament' or not, have his conscientious scruples, and refuse to sing the hymns he objects to; but it is presumptuous and unpardonable rashness for him to say that other men have no conscience, no culture, no reflection, who do sing, and are blessed in singing, the hymns that he condemns.

“If words could do it, it were the easiest thing in the world to demolish; but the hymns that ‘Clericus' characterizes as 'mawkish sentimentalism,' will live in the Psalmody of the Church when he and his criticism are forgotten.

“What of the two hymns which he comments upon in your last? He will be glad to know that ‘his philosophic majesty'is graciously pleased to say that 'Clericus ' has now put his knife in the right place; and for his encouragement I issue this mandate: ‘Cut away, and show no mercy!” Meanwhile, however, I will stand by and watch his operations, and give him any necessary check.

“In conclusion: Will you kindly implore • Clericus' not to disclose his name : lest I be frightened from the field, exclaiming, not in jest but in real earnest, 'Who am I that I should contend with such a learned Divine-such a consummate critic?'

Yours truly,

“E. D. SOLOMON.”

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