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very expressive one. It means the desire of ble, tl at country is England, that society our
pot in the abundance of the things which he
what he is—that, through times and through There are other nations io wbicb the craving eternity, is his real and proper life. He deis excessive, even to di-ease. Preëminent clared the presence of the soul; lle announced among these is England. The desire of accu- the dignity of the spiritual man; He revealed mulation is the source of all our greatness and the being that we are. Not that which is sup. all our baseness. It is at once our glory and ported by neat and drink, but that whose rey our shave. It is the cause of our commerce, life is in Truth, Integrity, Honor, Purity. of our navy, of our military triumphs, of our · Skin for skin,' was the satanic version of this epormous wealth, and our marvellous inven. matter : 'All that a man hath will be give for tions. And it is the cause of our factions and his life.' • What shall it profit a man,' was animosities, of our squalid pauperism, and the the Saviour's announcement, if he shall worse than beathen degradation of the masses gain the whole world and lose his own soul ?'” of our population.
"Most assuredly Christianity proclaims lawg That which makes this the more marvellous wbich will eventually give to each man his rights. is, that of all nations on the earth, pone are so I do not deny this. But I say that the hope of incapable of enjoyment as we. God has not these rights is not the message, nor the promise, gived to us that delicate development which He nor the consolation of Christianity. Rather they has given to other races. Our sense of harmony consist in the assertion of the true Life, instead of is dull and rare; our perception of beauty is all other hopes; of the substitution of blessednot keen. An English holiday is rude andness, which is in ward character, før bappiness, boisterous. If protracted, it ends in ennui and which is outward satisfactions of desire. For felf-dissatisfaction. We cannot enjoy. Work, the broken hearted, the peace which the world tbe law of human nature, is the very need of cannot give. For the poor, the life wbieb desan English nature. That cold shade of Puri- titution cann..t take away. For the persecuted, tanism which passed over us, sullenly eclipsing the thought that they are the children of their all grace and enjoyment, was but the shadow Fatber wbich is in heaven. of our own melancholy, unenjoying national A very striking instance of this is found in character.
the consolation offered by St. Paul to slaves. And yet we go on accumulating, as if we How did he reconcile them to their lot ? could enjoy more by baving more. To quit the By promising that Christianity would produce class in which they are, and rise into that above, the abolition of the slave-trade? No; though is the yearly, daily, hourly effort of millions in this was to be effected by Christianity; but by this land. And this were well, if this word assuring them that, though slaves, they might above' implied a reality; if it meant higher be inly free-Christ's freedmen.
Art thou intellectually, morally, or even physically. But called, being a slave? Care not for it. the truth is, it is only higher fuctitiously. The This, too, was the real compensation offered middle classes already have every real enjoy. by Christianity for injuries. nient which the wealthiest can have. The only The other brother had the inheritance; and thing they have not is the ostentation of the to win the inheritance he had laid upon bis means of enjoyment. More would enable them soul the guilt of injustice. His advantage was to multiply equipages, houses, books : it could the property; the price be paid for that advan. not enable them to enjoy them more.
tage was a hard heart. The injured brother Thus, then, we have reached the root of the had no inheritance, but instead he had, or matter. Our national craving is, in the proper might have had, innocence, and the conscious meaning of the term, covetousness. Not the joy of knowing that he was not the injurer. desire of enjoying more, but the desire of hav. Herein lay the balance. ing more.
(To be continued.) And if there be a counóry, a society, a peo All true spiritual aud moral greatness roots i le, to whom this warning is specially applica.! itself in simplicity, humility and love.
THE MINISTRY OF THE SENSES AND APPETITES that range through earth and heaven, through TO HUMAN CULTURE.
infioitude, through eternity; and it must have BY O. DEWEY.
boundlesy resources. Can it find them in the (Concluded from page 263.)
body?-in that for which “ two paces of the • I confess that I sometimes think that this vilest earth” will soon be "room enough.”
subject—what old Lewis Coroaro denominated Our physical frame is only the medium; as it in his book “ the advantage-not the duty only were, an apparatus of tubes, reflectors, Æolian
-but the advantage of a temperate life,” is harpstrings, to convey the mysterious life and one that goes behind all the preaching. The beauty of the universe to the soul. So far as physical system, though not the temple, is the it loses this ministerial character, and becomes very scaffolding without which the temple can- in itself an end on which the mind fastens, on not be built. We call from the pulpit for lofty whose enjoyments the mind gloats, all is wrong, resolution, cheering courage, spiritual aspira- and is fast running to mischief, misery, and tion, divine serenity. Alas! how shall a body ruin. clogged with excess, or searched through every For suppose this dreadful inversion to be ef. pore with nervous debility; how sball a body, fecred; suppose that the all-grasping mind re. at once irritable, pained and paralyzed, yield sorts to the body alone for satisfaction-forsakes these virtues in their full strength and perfec-, the wide ranges of knowledge, of science, of tion? We ask that the soul be guarded, nur religious contemplation, the realm of earth tured, trained to vigor and beauty, in its mortal and stars, and resorts to the body alone, and tenement; that the same in that shrine, bas, alas! for it, no other resource. What will the body, be kept bright and steady. Alas! the mind do then? It will--I had almost the shrine is shattered; and rains and wind. said, it must- with its boundless craving, push flaws beat ia at every rent; and all that the every appetite to excess. It ust levy unlawguardian -conscience --can do oftentimes, is to ful contributions upon the whole physical pabold up a temporary screen, first on one side, i ture. It must distrain every physical power to and then on another; and often the flicker-| the utmost. Ah! it has so small a space from in: light of virtue goes out, and all in that which to draw its supplies, its pleasures, its joys. shrine is dark and cold and solitary; it has be- It must exact of every sense, not what it may come a tomb!
Jianocently and easily give, but all that it can I am endeavoring in this part of my lecture give. What ere long will be the result of this to defend man's physical constitution in gen. devotion to the body and to bodily pleasures? eral froin the charge that it naturally develops There comes a fearful revolution in the man ! evil, vice, inteunperance, excess every way. I The sensual passions obtain unlawful ascenbefore showed that the specific organs and at- dency-become masters-become tyrants; and tributes of the physical structure--the sense of no tyranny in the world was ever so borrible, touch, speech, laugh er, the human face and None had ever such agents as those nerves and hand--are fine ministries to the intellectual pa-senses-seductive senses,. call you them !-say ture. I came then to what is thought the more rather those ministers of retribution, those questionable tendency of the senses and appe- mutes in the awful court of nature, that stand tites; and I have shown, first, that they are ready, silent and remorseless, to do their work. useful-as hunger, for instance, impelling to The soul which has used, abused, and desecraindustry; secoadly, that they are naturally in. ted the sensitive powers, now finds in them its Docent, i. e., that they do not like, but naturally keepers. Imprisoned, chained down, famishing dislike excess; and thirdly, that they power in its own abode, it knocks at the door of every fully teach and enforce wholesome moderation sense; no longer, alas ! for pleasure, but for reaod healthful activity.
lief. It sends out its impatient thoughts, those I deny, therefore, that the bodily constitution quick and eager messengers, in every direction naturally ministers to evil, to vice. A similar for supply. It makes a pander of the imaginaorgabizition shows no such tendency in animals. tion, a purveyor for indiscriminate sensuality of It is the mind, then, that is in fault. But now the ingenious fancy, a prey of its very affections ; I wish further to show, before I leave the sub. for it will sacrifice everything to be satisfied. ject, that vicious excess is a complete inversion Could it succeed—could it, like the martyr, of the natural relations of the mind and body; win the victory through these fiery agoniesthat instead of being according to Dature, it but no; God in our nature forbids. Sio dever turns everything upside down in our nature. wios. Ruin falls upon soul and body together.
Certainly, in the natural order of our pow. For now, at length, the worn out and abused ers, the mind was made to be master; the body senses begin to give way: they can no longer was made to be seryant. Naturally the body do the work that is exacted of them. The eye does not say to :he mind,“ Go hither and thithgrows dim; the touch is palsied ; the limbs er; do this and that;" but the mind says this tremble; the pillars of that once fair dwelling to the boly. The miod too has boundless wants are shattered and shaken to their foundation ;
BY MARY G. CIAXDLER,
the whole head is sick, and the whole heart port of things without; in that mysterious, faint; the elements without become enemies to echoing gallery, through which pass the inthat poor, sick frame; the fires of passion are structive, majestio, and winning tones of hu. burning within ; and the mind, like the lord of man speech; through which flats the glorious a beleagured castle, sinks amidst the ruins of tide of song, to fill the soul with light and inelits mortal tenement, in silent and sullen despair, ody. Instruments of Godlike skill, types and or with muttered oaths and curses and blasphe teachers of things divine, harbingers of greater mies.
revelations to come, are these. Not for temptOh, let the mind but have its own great ation, not for de basement, was this wondrous satisfactions, its high thoughts and blessed af- frame built up, let ancient philosophers or mod. fections, and then it could say to these poor ern voluptuaries say what they will; but to be proffers of sense, “I want you not; I am bap- a vehicle of all pobleness, a seer of all beauty, Ty already; I want you not; I want no tumult a shrine of worship, a temple of the all-perpor revel; I want no cup of excess; I want po vading and in-dwelling Life. secret nor stolen indulgence; and as for pleasure-I would as soon sell my body to the fire
Archbishop Leighton saith, Let the love of for pleasure, as I would sell my soul to you for your brethren be as fire within you, consuming pleasure.”
that selfishness that is so contrary to it; let it Such is the true and natural relation of the set your thoughts on work to stuly (pot merely mind and body; such is the law of their com to increase your property, but als) how to do mon culture. Under this law the body would others good; let your love be an active love, be fashioned into a palace of delighte, hardly intense within you, and extending itself in doyet dreamed of. We want a higher ideal of ing good to the souls and bodies of your breth. what the body was made and meant to be to the ren, as they neid and you are able. soul. Sensualism has taught to the world its terrible lessons. Is not a higher æsthetic law
COMPANIONSHIP. coming, to teach in a better manner? Sepsual. i-m is but the lowest and poorest form of sensi
(Concluded from page 265.) tive enjoyment. One said to me, many years Those who have passed the period of child. years ago, “ I have been obliged, from delicacy hood, who have taken upon themselves the reof health, to abstain from the grosser pleasures sponsibility of all that concerns their own minds, of sense; neither feast nor wine have been for and who have any desire after upward progress, me: perhaps I have learned the more to enjoy should remember that the books they love best the beauty of nature-the pleasures of vision are those which reflect their own characteristics. and the melodies of sound.” The distinction Every one looks up to his favorite books, and here taken, shows that the very senses might the tone of his mind is influenced by them in teach us better than they do. For I say, was consequence. In our Companionship with our that witness a loser, or a gainer? Vision and fellow-beings we may be governed to a great melody; shall grosser touch and taste carry off exient by our desire to stand well with the the palm from them? Vision that makes me world, and, therefore, seek the society of those possessor of the earth and stars !--the eye, in whom the world most admires, rather than those whose mysterious depths is pictured the beauty we most enjoy. In the choice of our books of the whole creation and what comprehen there is much less infuence of this kind exerted sive wonilers in that bright orb of vision! upon us. In the retirement of our homes we Think of grosser touch and taste; and think, may daily consort with the low or the wicked, for one moment, what sight and hearing are. as they are delineated in books, and our stand. It is proved by experiments, that, naturally and sing with the world be in no way affected, while by nere visual impression, the eye sees all the poison we imbibe will work all the more things as equidistant and near-close to us--surely that it works secretely. They whose a pictured wall. By comparisons of equal size ideas of right and wrong are dependent on the and hue, we have learned to refer all objects to judgment of the world may noed even this poor their real distance. Sky and clouds, mountain-guide, and suffer from the want of it; for, in sides and peaks and rocks, river, plain and doing what the world does not know, and, grove, every tree and swell of ground, all are therefore, cannot condemn, they may encounter fixed 'in their place in an instant of time. evil and 'danger from which even the love of II undreds of comparisons—hundreds of acts of the world would protect them, if the same mind, are flung into that regal glance of the things were to be exposed to the public eye. fye! But more than the telescopic eye, is the We have no more moral right to read bad books telegraphic ear. More, to my thought, lies in than to associate with bad men, and it would be the hidden chambers of viewless sound, in that well for us in selecting our books to be governed more spiritual organ, which indeed expresses by much the same principles as in the selection nothing, but receives the largest and finest im. lof our associates; to feel that they are, in fact,
companions and friends whose opinions cannot ionsbip fills and vivifies everything that is below fail to exert a powerful influence upon us, and it. The more entirely we walk with the Lord, that we cannot associate with them indis. the more constant we shall be in the perform. . criminately without great danger to our charac- ance of all our duties. The more entirely we ters.
open our hearts to his influence, the more beneThe Book of books should occupy the first fit we shall receive from all other influences. place in our estimation; and the test question The more reverently we listen to the truth that in regard to the value of all other books is, comes directly from him, the more capable we whether they draw us towards or away from the shall be of finding out and appreciating the Bible. So far as they are written with a genu. truth that comes indirectly. The more we ine love for goodpess and truth, books in every open our hearts to receive his love, the more department of science and literature have a perfect will be the love we shall bear towards tendency, more or less strong, to increase our our fellow beings. The more constantly we reverence and love for the Source of all good. feel that we are in his presence, the more ness and truth; and no book can be subversive perfect will be the hourly outgoings of cur of our faith in the Scriptures that has not its lives. foundation laid in falsehood.
Intimate Companionship with the Lord does Nature may tell us of a Creator, but the Bible not abstract us from the world around us, but alone reveals a Father. Nature describes him fills that world with new meanings. There is as far from us, removed beyond all sympathy, nothing abstract in the nature of the Deity. before whose power we tremble, and whose He is operating perpetually upon all nature. mercy we might strive to propitiate by sacrifices Gravity, organic life, instioct, human thought, or entreaties ; but from the Bible we learn that I and affection are forms of his influx manifesthe is near at hand, watching every pulsation of ing itself in varying relations. Wherever he the heart, listening to every aspiration that we comes there is life, and his activity knows Do breathe; that we walk with him so long as we end. obey his commandments, and that, though we Let no human being think that he holds Com. may turn from him, he never turns from us : papionship with the Lord, because he loves to that when we approach him in prayer, it should retire a part, to pray, or to contemplate the Dinot be with fear, but with love ; and loving him / vine attributes, if, at such times, he looks down with the knowledge that be first loved us, we upon and shins the haunts of men. The bigot find that prayer, in its true form, is a Compap. may do so; and all his thoughts about things ionsbip, and that the Father rejoices over his holy, all his prayers, only confirm him in his child in proportion as the child rejoices in ap- spiritual pride. Every thought of self-elevation, proaching the throne of mercy.
every feeling that tends towards. “I am holier Pure and holy in iuences come to us mediately than thou,” smothers the breath of all true through our Companionship with those among prayer, and associates us with the spirit of evil; our fellow-beings who have received of the over for our prayers cannot be blessed to us if pride flowings of the Divine Fountain of goodness and inspire them. Neither let any one suppose truth. But when we reverently approach that himself spiritual because material life or mateFountain, we receive immediately, with a power rial duties oppress him. God made the material and tulness that can descend upon us through world as a school for his children; and he will Do human being.
not keep us here a moment after we are preWhat we receive through other mediums pared for a higher state. We are putting our. reaches only the lower and more external planes selves back when we work impatiently, in the of our being; but prayer brings us, if we pray feeling that the duties of life are beneath us. aright, before the throne of the Most High, and! If we would abide with our Heaveoly Father, opeos those in most chambers of the soul that we must co-operate with bim perpetually. It is remain for ever closed and empty, unless they doing his will, not contemplating it, that teaches are opened and filled by the immediate presence us his attributes, and builds us up in his image of the Lord. These constitute that Holy of and likeness. His fields are ever white unto Holies which is the inmost of every human soul. the harvest; let us work while it is yet day, The world at large may enter its outer courts, ever bearing in mind that he gives us tbe pow. chosen friends may minister before the altar of er to work, and that we can work rightly only its sanctuary; but within all this there is a bo- so long as we live in the constant acknowledg. lier place, which pone but the Lord can enter; ment of our dependence upon Him. for it is the seat of the vital priociple of the soul, which can be touched and quickened by
DOING GOD'S WILL. no band but his.
It appears to me that true fidelity consists in The quality of the life of the whole being de- obeying God in everything, and following the pends upon the degree in which we suffer the light that points out our duty, and His spirit Lord to dwell within our souls. His Compao. that prompts us to do it; having the desire to please him without debating about great or publicly to manifest our allegiance to our little sins, about imperfections or unfaithfulness; Heavenly Father, from whom we receive all our for though there may be a difference in fact, to blessings, and also to exhibit a testimony to the the soul that is determined to do all His will, spiritual nature of Divine worship. The latter there is none. To a sincere desire to do God's object, especially, cannot be done more striking. will, we must add a cheerful spirit, that is not ly or more appropriately than by sitting down overcome when it has failed, but begins again together in solemn silence. Upon this point we and again to do better; hoping always to the are generally agreed ; but it is urged by some end to be able to do it, bearing with its own in that more is needed that, in order to promote voluntary weakness, as God bears with it, wait- devotional feelings, and for purposes of religious ing with patience for the moment when it shall instruction, a portion of Scripture might be read be delivered from it ; going straight on in which would probably open the way for other singleness of heart, according to the strength it vocal offerings, either in exposition of what had can command; losing no time by looking back, been read, or more generally in exhortation or or making useless reflections upon its falls, prayer; and this, it is said, would be an im. which can only embarrass or retard its progress. provement on our present practice. The first sight of our little failures should hum. I feel convinced the Society of Friends can. ble us; but then we must press on, not judging not consistently entertain the proposition, and ourselves with Judaical rigor, not regarding am equally well assured that no real Friend can God as a spy watching for our least offence, or consistently ask it to do so; because it would as an enemy, but as a father who loves and wishes manifestly be a going back again into those to save us, trusting in His goodness, invoking things out of which our forefathers were led, His blessing, and doubting all other support. and would speedily obliterate a most important This is true liberty.— Fenelon.
distinguishing feature in our mode of worsbip,
which marks us from other religious bodies.. FRIENDS INTELLIGENCER.
The solemnity of our public approaches to the
throne of grace must be preserved, and all apPHILADELPHIA, SEVENTH MONTH 6, 1867. pearance of creaturely contrivance should be
studiously avoided. It is better that our silent BIBLE READINGS IN MEETINGS FOR WOR meetings are open to the charge of formality, SHIP.--A proposition to introduce the reading
than that they should become systematically
formal, by the introduction of set reading, of a portion of Scripture into some of the small
' | teaching, or vocal prayer. meetings which are usually held in silence, has ! I fear this desire for Scripture reading in been made by a few Friends, with a view to public springs from a distorted, superstitious inake these assemblies more attractive to the estimate of the character of those writings, ityounger members of the Society, and induce
self at variance with the recognized views of
Friends; and this is probably induced thrvugh their regular attendance of them.
nore or less of sympathy with the “ dogmatic Our sentiments in relation to the subject are school” in the great controversy now going on so clearly expressed by a correspondent of the in the religious world. But this should not be London Friend, in the last number of that peri- the attitude of any Friend ; were they at this
juncture true to the principles preached by odical, that we republish the letter entire.
| their forefai bers, and still dominally held, the To the Editor of the Friend.
present would be accepted as the time in wbich DEAR FRIEND, It bas been cause of anxiety to speak out boldly for liberty and freedom of to many that so large a space in the Fourth thought; and with becoming reverence for that mooth number of the Friend was occupied by great truth, the perceptible influence of the the advocates of Scripture reading in meetings Spirit of God on the minds of men. for worship ; and it is evident the subject can
Thy friend sincerely, not be much longer overlooked by those who
CHARLES THOMPSON. desire to maintain the principles and practices Morland, 4th mo. 22, 1867. of Friends. It seems to me that they who want to intro
We have been interested in the above letter, duce the practice entirely misapprehend the not only as expressing views in unison with object of our meeting together; and I believe ours, but were gratified that they should proits adoption would so change the character of ceed from the English press. From what has such gatherings, as that one of the most poble testimonies which we have hitherto borne before
appeared in the two Periodicals which are the world would be in great danger of being
looked upon as the organs of the Society of lost.
Friends in England, it would seem as if many Our assembling together at stated times is of its active members were in great measure