was his own rule to do so and that he had found it good, he adds, that “the God of peace" would sanction it.

One closing word:—before we hinder anybody from casting out devils, let us redouble our efforts to cast them out ourselves. Narrowness is itself a devil, and does the devil's work. Like the giant that Bunyan saw, it is not now what it was. Its power is weakened, but its spirit is unchanged. Ofttimes has it cast men into the fire and into the water, and oftener still has embittered lives it was powerless to destroy. It is perpetually at work to erect prejudices into principles, to make agreement in opinions take the place of a common life in our one and only Saviour. Why can we not cast it out. The answer to this question is found in the scanty measure of our communion, our fellowship with our Master. "This kind goeth not out but by prayer." Let us pray.

HIGH BRAY RECTORY.

W. J. EDMONDS.

FRAGRANCE.

"NEITHER the eye nor the ear is exclusively fitted to promote spiritual thoughts. Every means that can rouse our emotional as well as our intellectual nature-for religion appeals to both and comprehends both within its sphere-is of great value, and was given for that very purpose. Constituted as we are we cannot afford to lose even the least of the helps to devotional feeling which have been given to us so abundantly in the use of our external senses and in the objects and symbols of nature. But here a word of caution is necessary. We must remember that although the fragrance of nature is an æsthetical perception, it is not necessarily a religious feeling. It excites pleasurable sensations, but not pious emotions in the unsanctified heart."-HUGH MACMILLAN, LL.D.

Germs of Thought.

God in Nature; or, Spring Lessons.

'AND GOD SAW EVERY THING THAT HE HAD MADE, AND, BEHOLD, IT WAS VERY GOOD."-Gen. i. 31.

To study the material world carefully is at once a stern necessity and a pleasing duty and privilege. It is a necessity, for how dependent upon such a course are we for life's comforts, pleasures, and business! How great is our debt to science? But it is also a duty and privilege. The pious and thoughtful in all ages have so believed. Creation is studied by the spiritually-minded not only as the work, but also as the revelation and minister of God. All who consider "the works of the Lord, and the operations of His hands" can enter into the words of the devoted Henry Martyn,—“The least of God's works is refreshing to look at: a dried leaf, or a straw, makes me feel in good company." There is no danger that God's recorded revelation will lose any of its just value and importance if we do often bend our thoughts to the study of that older revelation He has made in His works. There need not be there will not be any contradiction between nature and revelation. Traditions, human theories, "dreams and words," may be changed, modified, or passed away, but the truth of God, wherever written, will remain. True science will not contradict true religion," as Huxley bears witness; or, as Coleridge, in his Lay Sermons, said, "What is expressed in the inspired writings is implied in all absolute science."* Every Christian will willingly study the works of creation, not merely

* Herbert Spencer says "Doubtless science is antagonistic to the superstitions that pass under the name of religion, but not to the essential religion which these superstitions merely hide. Doubtless, too, in much of the science that is current, there is a pervading spirit of irreligion, but not in the true science which has passed beyond the superficial into the profound."

for the advantages thence resulting, but as the highest act of worship and proof of love. Is not such the offering of deeds and sacrifices of time, &c. In a well-known passage Herbert Spencer compares those who praise the works of nature and yet never study them to those who should daily praise a writer in superlative language but never read the contents of his works or try to understand them. Let us, then, try to read again the attractive page written by the "Hand of God" at this season of the year. It is difficult to bring forth fresh thoughts upon the subject, for has not every poet and moralist dwelt lovingly upon "sweet spring-time"? Perhaps the old truths may get deeper fixed in our hearts and mind, and form "a perpetual paradise of fancy" when the season itself has passed away. Gather then the truths concerning God, human life, and human destiny now taught.

I. GLIMPSES OF THE DIVINE NATURE. (a) The ceaseless and infinite energy of God. Of course this truth is not confined to any one spot or season. Every branch of science will supply illustrations of this truth. The heavens "present to us a scene of tremendous, nay, of inconceivable energy" (cf. Proctor's Mysteries of Time and Space). The earth in its gradual formation, &c. (cf. Geographical Evolution, in Geikie's Geological Sketches). But this fact is more apparent even to the most careless and unscientific mind at this season. It is brought nearer to us; more within our grasp, &c. What lavish profusion of gifts and life every moment and everywhere! Life is now seen everywhere highly stimulated. In planning, performing, and preserving what omnipotent energy! "Mercies ever new,' &c. The everlasting God neither fainteth," &c. (b) The blessedness and beauty of God. Nature is now full of joy and beauty. Happiness is the rule. Not a single object but plainly conveys ideas of beauty. Very good" is still the voice of God. the Infinitely Happy Being. He delights in His works. Lord shall rejoice in His works." If God has created unnumbered objects of beauty, what, then, must He be? eminently "the Beautiful," as Plato, long ago, declared. ancient Greeks saw this truth, for their name for the world was

God is

"The

these

Pre

The

'Beauty." Such blessedness and beauty, then, are only the symbols of what God desires and plans should be ours, morally and spiritually.

II.-LESSONS CONCERNING HUMAN LIFE. It is an old, but true comparison of this life to the seasons of the year. Spring has always suggested the refreshing, promising, transient, and changeable nature of life's early days. But notice, especially, the improveability of life. Spring, the cultivating season. Efforts are put forth with the special view of future advantage. All life can be improved. Every gift, talent, grace can be cultivated. Culture, the law of nature and God. Spiritual life is a growth. How conditional is the law of cultivation in nature. Neglect the spring, and then the autumn shows only barren fields. How precarious. Buds, &c., may be blighted. Need for watching, &c. Out of the lavish store of seeds planted how few may spring forth. We know not at what juncture we co-operate with God for the successful harvest. Ceaseless assiduity needful. Precisely so is it in mental and spiritual life. All is conditional and precarious. It is true, in an almost overwhelming sense, what Schiller, in his Drama of Wallenstein,

says

"The moment comes.

It is already here, when thou must write

The absolute total of thy life's vast sum."

It is only

III. SUGGESTIONS CONCERNING HUMAN DESTINY. by an accommodation of language that we can speak of winter as desolate and lifeless. Spring is the season when life revives. "All things become new." To be "young again" has been the dream of all ages. It is the underlying truth of many sweet legends. But the distinct proof of immortal youth beyond the grave alone is given by Christ. "The first begotten of the dead," &c. But this season gives many tender and beautiful suggestions. Is it incredible that life, and not death, should bethe end of all ? Shall there be such processes, &c., to produce and preserve the lower stages of life, and a break-down when we come to man? (Cf. "The New Creed" in "Songs Unsung," by L. Morris, and also "In Memoriam," Cantos liv. and lv.) In a recent work upon

"Evolution and Natural Theology," by Kirby, we read: “Death and destruction have no real existence, being always the Divinely appointed precursors of higher life and development." We believe the words are applicable to what we term the death of man. We shall die to "live again," and in a higher form. We accept the truths suggested by the resurrection of nature. Death is not the last thing, but life. We adore the God of nature; we submit to life's discipline; we wait the dawning of the eternal spring beyond the "chances and changes of this world."

AUTHORPE RECTORY, LINCOLNSHIRE.

JAMES FOSTER, B.A.

The Risen Jesus Known.

"HOW HE WAS KNOWN OF THEM."-Luke xxiv. 35.

No ingenuity can discover the reasons for our Lord's appearings after His resurrection. He appeared at times, places, and to persons, when, and where, and by whom He was least expected. The meetings were not accidental. To ascribe them to chance is simply another way of saying that we cannot find a reason; for the word "chance" is a word which only covers our ignorance. It explains nothing. We believe that the times, places, and persons were chosen for some beneficent purpose, but what that purpose actually was we cannot even guess. Before His resurrection, His movements might, to a certain extent, be calculated, a probable reason might be found for the selection of certain places and persons for special teaching and work; but after the resurrection conjecture is much more difficult. He came and went we know not how, and we know not why. The circumstances were never such as we would have anticipated; the persons hardly those we would have selected. The "journey to Emmaus" is an illustration. Neither the place, the persons, nor