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also." (Bede, E. H. iii., ch. 5, Gidby's Transl.). Does not this remind you of another prophet, of whom it is written, "He spake the Word unto them as they were able to hear it?" And not less instructive is the story of Cuthbert. "Not only," says Bede, "did he afford to his own monastry both admonitions and examples of regular life, but he also took care to convert the common people who dwelt around far and wide from a life of foolish customs to the love of heavenly joys. Therefore he frequently went forth from the monastry, sometimes on horseback, but oftener on foot, and, going to the surrounding villages, taught the erring the way of truth. Furthermore, so great was Cuthbert's skill in speaking, so great his desire of enforcing what he took in hand, and such the light of his angelic countenance, that no one present presumed to conceal from him the secrets of his heart: all openly revealed by confessing what they had done, because, forsooth, they thought that these same things could in no ways escape his knowledge, and wiped out the sins they confessed by worthy fruits of penitence, as he enjoined. Moreover, he was wont mostly to traverse those places and to preach in those little villages, which, being situate afar off on steep and rugged mountains, others had a horror of visiting, and which repelled the access of teachers both by their poverty and rusticity. These, nevertheless, he, willingly devoting himself to the pious labour, instructed with so great industry and skilful teaching that often when he had gone forth from the monastry he did not not return home sometimes for a whole month, but, tarrying among the mountaineers, he called the rustic people, both by the word of preaching and by the work of virtue, to heavenly things." (Ibid.

iv. ch. 27). And does not this remind us of more than one incident in the apostolic story of Paul and Barnabas among the rude goatherds of Lycaonia, winning them. from their heathenism by the simple preaching of a living God, whose witness was in the rain and fruitful seasons? Or, again, at Ephesus, when, through the preaching of Paul, "they that believed came and confessed, and showed their deeds, and the Word of God grew mightily and prevailed?" Alia tempora, alii mores. The fashions and the thoughts of the men of Northumberland are not the same to-day as they were 1,200 years ago. But the same qualities are required in a bishop now that the historian signalises in Aidan: "His zeal for peace and charity, for continence and humility; his mind the conqueror of anger and avarice, the contemner both of pride and vainglory; his diligence in both doing and teaching the divine commands; his practice of reading and watching; his authority, becoming a priest, in rebuking the proud and powerful; and likewise his tenderness in comforting the afflicted, in strengthening the weak, in relieving and defending the poor." A noble portrait of a bishop, simply and touchingly painted. It is by such teaching as this, illustrated by such a life as this, that even the hardest and rudest hearts can be won to the more excellent way. May he who will succeed to the episcopate of Aidan and Cuthbert be as largely endowed with these graces as were they! They are the only weapons which the Church can wield with the assurance that they will prevail. They have been proved again and again, under every variety of circumstances. Whether for the Christian warfare of the seventh or of the nineteenth century, they are pieces of the " panoply

of God." They are the forms in which the Spirit of Christ demonstrates His power. They put to flight the armies of the aliens. They confirm the hopeful, they revive the despondent. They strengthen believers; they take away all occasion from the adversary to speak reproachfully. We have no right to speak of the failure of the Gospel till these methods have been fairly and fully tried. The evil heart of unbelief is to be exorcised, not by magic after the fashion of the sons of Sceva at Ephesus, but by moral forces acting under their normal conditions, corroborated by the Spirit of God. If these fail, we may indeed despair of Christianity. But, O Spirit of Christ, Spirit of hope and confidence and joy in believing, lift up the hands that hang down, and strengthen the feeble knees. Inspire Thy Church with wisdom and with zeal, and send forth its soldiers conquering and to conquer in the strength of Christ's mighty Name.

JAMES FRASER, D.D.,

Bishop of Manchester.

CREEDS. "I believe these ranting follies (referring to certain creeds), in the name of Jesus, have done more to damage His cause than all the utterances of that scientific scepticism, whose attacks seem to be the only danger that our champions now dread. It matters not whether any individual Churchman may hold the opinion of the elder Calvinists and of their modern interpreters, who, even in popular discourse, can say, 'When the damned jingle the burning irons of their torment, they shall say, "For ever!" 'When they howl, echo cries, 'For ever!'* or whether he accept the hypothesis of conditional immortality, as clearly and ably set forth by one of our own most distinguished men, that the 'everlasting punishment' of the wicked is the taking away of an endless life. I say it matters not so far as the Gospel message is concerned, for it seems to me that perhaps that theory containing most of appeal to the fear of physical suffering offers least deterrent influence against the commission of sin." BISHOP DUDLEY, D.D.-(The Bohlen Lecture).

*prjcon quoted by Farrar on “Eternal Hope."

The Preacher's Homiletical

Commentary.

HOMILETIC SKETCHES ON THE BOOK OF

PSALMS.

OUR PURPOSE.-Many learned and devout men have gone Philologically through this TEHELIM, this book of Hebrew hymns, and have left us the rich results of their inquiries in volume; within the reach of every Biblical student. To do the mere verbal hermeneutics of this book, even as well as it has been done, would be to contribute nothing fresh in the way of evoking or enforcing its Divine ideas. A thorough HOMILETIC treatment it has never yet received, and to this work we here ccm nit ourselves, determining to employ the best results. of modern Biblical scholarship.

OUR METHOD.-Our plan of treatment will comprise four sections:-(1) THE HISTORY of the passage. Lyric poetry, which the book is, is a delineation of living character; and the key, therefore, to unlock the meaning and reach the spirit of the words is a knowledge of the men and circumstances that the poet sketches with his lyric pencil.-(2) ANNOTATIONS. of the passages. This will include short explanatory notes on any ambiguous word, phrase or allusion that may occur.-(3) The ARGUMENT of the passage. A knowledge of the main drift of an author is amongst the most essential conditions for interpreting his meaning.(4) The HOMILETICS of the passage. This is our main work. We shall endeavour so to group the Divine ideas that have been legitimately educed, as to suggest such thoughts and indicate such sermonizing methods as may promote the proficiency of modern pulpit ministrations.

No. CLXIII.

The Perpetuity of Divine Mercy.

"O GIVE THANKS UNTO THE LORD FOR HE IS GOOD, FOR HIS MERCY ENDURETH FOR EVER," &c. Ps. cxviii. 1-4.

HISTORY: This Psalm is the last of that series which began with exiii. This series constituted the Hallel, the songs of the chief Festivals. This hymn rings with a reality and burns with a holy fire. It is probable that it was composed not long after the return from Babylonian exile, and sung at the dedication of the second Temple. Some,

however, suppose that it was intended for the Feast of Tabernacles (Ezra iii. 14), others for the laying of the foundation stone of the temple. But it is more probable for the dedication. Those who accept it as such, regard the first four verses as sung at setting out on the occasion, the next four verses as sung on the way; verse 19 as sung

on going in; the next seven verses as sung by those who received the festal procession; and the next four verses as sung by those inside. Verse 28 is the answer of those who have arrived. The last verse as sung altogether.

The portion of Psalm sung at the

setting out.

ANNOTATIONS : - Ver. 1.-" 0 give thanks unto the Lord, for he is good, for his mercy endureth for ever." "These words were sung by the Levites at the time of laying the foundation stone of the second temple (Ezra iii. 11). But they are a common formula of thanksgiving."-Canon Cook. This same language is found at the commencement of three other Psalms (cvi., cvii., cxxxvi.). Ver. 2-4.- "Let Israel now say that his mercy endureth for

ever.

Let the house of Aaron now say, that his mercy endureth for ever. Let them now that fear the Lord say, that his mercy endureth for ever."

"These verses seem to contain a sort of climax: (1) Israel in general. (2) The house of Aaron. (3) The true Israel." ARGUMENT: The Psalm consists of two main divisions: the first nineteen verses are sung by the people in a festive procession, led by priests and Levites, approaching the holy place. The nineteenth verse which should end with a full stop, being sung just as they enter the gates. The second part (verse 20-27) is sung by those who receive the procession. Verse 28 is the answer of those who have just reached the temple; while the whole body join in the concluding ascription.

HOMILETICS:-As we cannot, as is our wont, so group all the parts of this Psalm as to bring them under one general title, we shall give several brief homiletic sketches as we proceed. The subject of these first four verses is the perpetuity of divine mercy.-"His mercy endureth for ever." Two things are suggested in

relation to this:

"O give

I. This is a subject for JOYOUS GRATITUDE. thanks unto the Lord," &c. Why should the perpetuity of Divine mercy inspire such fervent gratitude? First: Because all men that now live require mercy. All men

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