THOUGHT XXIX. REALITIES OF THE FUTURE LIFE. Respice Finem. "There is a history in all men's lives Figuring the nature of the time deceased; SHAKESPEARE, Henry IV., Part II, "O bona patria, lumina sobria te speculantur Hic breve vivitur, hic breve plangitur, hic breve fletur; CONVICTION that moral scepticism is spiritual paralysis, fated to end in misery, calls for another Thought concerning the realities of our future life. Christ, whose life was "poetry put into action," came to bring healing for the black malady of sin, and enable men to possess the powers of the world to come. He would have us be bold inquirers and accurate reasoners, proving all things and holding fast that which is good. "Dubitare licet de rebus quas neque sensu neque ratione percepimus" (S. Augustine); 66 νῆφε καὶ μέμνησ' ἀπιστεῖν· ἄρθρα ταῦτα τῶν φρενῶν.” EPICHARMUS. He invites and warrants our wonder, our love, our exultation, about the infinite, the unseen, the future. We are to glory in the power of faith, in the gladness of thanksgiving, in the beauty of obedience, in the sanctity of worship. Look at the men who live apart from Christ if you would know the work He has to do. They are very much the same in all ages. Some, through scepticism, discern nothing but mechanism in the world; and altogether miss the wonderful open secret (Acts xiv. 16, 17; Rom. i. 20). Witchcraft is better. Carlyle says, "Witchcraft worshipped at least a living devil; but this worships a dead iron devil." Other men, for ever seeking pleasure, are miserable, self-deceived, whose transgressing way is unspeakably harder than all the discipline that leads to life. The cheat and the knave, chartered by Satan, eat, drink, and are merry, not knowing that their revelries are a Dance of Death. Trivialities of the human race, light-chafers, fire-flies, flickering in vanity, by their own lusts are affixed to iniquities. Of another sort, Frederick Faber said, "Some men seem to speak, as if the world were full of the fires of an over-fervent charity, and it were their duty perpetually to pour upon it the cold water of an earthly prudence." Of poor creatures like these, Christ could and would make something; but they resist with all their might. Their irreligion is obstinate silliness. They say, "The greater our knowledge, the greater our doubt; the deeper we go, the less easy it is to obtain soundings;" yet,-doubtful as to being right themselves, they are sure that the ancient saints were wrong. They are not able, though they boast that physical science controverts religion, to advance any new discoveries against the Faith. In scientific subtilty, crafty innuendo, boldness of invective, they do not exceed ancient impiety. All their arguments are of old, and controverted; yet, still, they remain unbelievers. The subtle metaphysical Eastern, the strongminded African, the imaginative Greek, the practical Roman, the bigoted Jew, were masters in every kind of intellectual exercise against the Faith, and did all that unbelief could accomplish; but Christianity triumphed. Lucretius is still master amongst modern materialists. Lucian classed Christianity with every kind of fraud and fanaticism: it was proved that he lied. Celsus, using Jewish stores, was witty with all that profanity could command: larger learning and truer wit conquered him. Porphyry, the pupil of Longinus, with intellectual sophistry, refused all but that which belonged to matter and its operations: his folly was made evident by various Christian Apologists. Hierocles who imitated and perverted Holy Scripture; the superstitious multitude who were ignorant of Scripture; the interested artisan, the greedy governor, the jealous emperor, who fought against Christ; have passed into oblivion-Christ and His Truth remain. None but Christly men have nerve and brain to realize the ineffable mysteries of the Divine Presence and of the Unseen World. Whoever would be an able man-a reality in future life-the true nobleman, a man of worth-that is of worship; have faculty to be a knowing one-the kingman, König, which means can-ning, able man (Carlyle); let him go to Christ for that spirituality which gives light and power to the intellectual faculties. Christ brings men out from that narrow individuality, which constitutes the animal, into the universal thought or reason which comprehends all: He enables them to know themselves by transcending themselves. Those who think that they can make a good time on the earth, by levelling all the great men to the puniness of little men's low degree; will of course prattle about blessed equality "Unjust thou sayest, Flatly unjust, to bind with laws the free, Paradise Lost, v. 818. being so silly as not to know that it is impossible to find one wise man in a host of innumerable foolish creatures. If let alone, they would yet more diminish themselves; but Christ, by His Doctrine and Spirit, gives themdespite their unbelief, a capacity to possess powers by which they can lay hold of the world to come: that, in their nature, as conscious spiritual beings, which constitutes a potential infinitude. Then, possessing this divine influence, they may, if they will, become a blessing to themselves and to their country. When all men are thus influenced and empowered, have an ambition to do good, to raise the wretched as well as to rise, the reign spoken of by science as the kingdom of man will be established. Scripture more truly calls it the Kingdom of Christ, and Reign of the Saints. On first looking out from our heart into the night, scepticism seems a pall of darkness enshrouding a dead world; but, more intently viewing the great vault of immensity—" omne immensum," we learn to trust Him who supports all that, and are comforted. The design of the Designer does not begin at the end instead of the beginning. His plan of progression includes a race of rational beings, varying with gradations. Ploughed with this thought, the earth becomes a very harvestfield, where the yellow corn bending every golden head is figure of the Bread of God that comes down from Heaven, and our soul's sustenance is felt to be very nigh. Every finite brings a lesson of the Infinite "Finds tongues in trees, books in the running brooks, Sermons in stones, and good in everything." SHAKESPEARE, As You Like It, Act ii. sc. I. "That little bird," said Luther, "above it are the stars and deep heaven of worlds; yet its little wings are folded; it goes trustfully to rest in its home-the Maker has given it a home." We too have a Home. When our sojourning and wayfaring are accomplished, we shall be at Home in our Father's House. Then we shall retrace all the steps in the process by which our spirit rose to the knowledge of God, and find in Him the fulfilment. of our own highest nature. We cannot avoid thinking of our Home, and why should we try? The thought is fascinating and maintainable, makes us happier, better, wiser men. "Home is the sacred refuge of our life.' And seeks the source of its celestial birth: Impatient soars away From its associate clay, And from the dull companionship of earth : Permitted for a while to roam In the Eternal world, its destined, proper home." J. S. SPENCER, Dips into Nature (1872). "Was könnte mich retten, wärst du nicht, gottliche |