OPEN

PEACE AND WAR.

Referring to the query of P.M.H., No. 3, and the analytical form of reply of E. J. J.; will you allow me in consequence of the suggestive character of both, to appear as REPLICANT, No. 2 ?

the

As a prefatory remark, I would beg to express my high estimation of the value and importance, as a spiritual help, of Homilistic "Open Council." Free as are the Institutions of this country and candid as is the genius of the people, the erection of a platform for the discussion of theological points and scriptural subjects in an unsectarian, honest spirit, is not only a grand acquisition to the thoughtful student, but must also prove to those who believe that the object of all enquiry should be to elicit truth, a subject for much thankfulness and congratulation.

Adopting the form of reply pursued by E. J. J., and approaching the divided queries, seriatim, permit me to notice the first, and I hope in a spirit quite in harmony with that which pervades the pages of the Homilist ;" and which is ever free from the dogmatical, hypercritical, and controversial.

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(1) "Has any individual a right?" &c., (page 99). Now I certainly think that this query might have been submitted in a more logical form, yet there is an

old scripture that says "the letter killeth but the spirit giveth life;" and underlying this query may clearly be seen that golden, heartreaching law, proclaimed by our great law-giver, "Do unto others as ye would &c.

All ethical truth is traceable to one source, whatever garb it may assume, and that source is the inspired scripture. The question has been characterised as a "probing" one. It unquestionably is such, as all questions allied to everlasting truth, if heard aright, are, not only heartreaching, but soul reforming. The query is in reality but a paraphrase of the above great command, which has no limits, and is in no wise affected by the relative positions of men. Do unto the old, the young, the poor, the outcast, the stranger, the servant, and to every unit of the human family, as you would have them do by you, were you in their place and they in yours. Who under the Christian dispensation possesses the right, as a parent, a master, or a ruler, to require from a child, a servant, or a subject, that which he feels should not be required of him, were he in any one of those socially relative positions? are what we are by the Grace of the Great Father of all, whom it might have pleased to place in very opposite positions to those

We

we now occupy; and the recognition and practical adoption of this truth, is essential to our progress as a Christian people.

(2) "Should any consistent advocate of capital punishments refuse, &c.?" Replicant No. 1 introduces in his reply the law of "circumstances" and the antagonism which may exist between conscience and "nerve." As regards the former, when do "circumstances" ever point out a man as the proper person to carry into effect a death sentence ? Taking facts as they are, what are the "circumstances" which point out our executioners as the proper persons for the office? Are they not to be traced at once to the bribe which is offered? Keep back the gold and where shall we find an executioner? No sheriffs in these days would feel that "circumstances" pointed them out as the proper persons to hang the condemned. Can they, therefore, or any of us, conscientiously depute to, or require from, another, an act which is socially and morally regarded as a most degrading and repulsive one? In allusion to conscience versus nerve, it may be remarked, that if an active conscience may be found associated with weak nerve, the reverse may too often exist, namely, latent conscience and strong nerve.

(3) "If capital punishments are in harmony with Christian ethics is not the odium" &c. I quite concur with Replicant No. 1, that this odium is clearly illogical, if the acts which produce it are righteous, and join issue with him upon the point, that popular sentiment is not always to be taken as a standard of truth. Nevertheless as in our private ways, so in our public,

a

consciousness of right and

wrong exists. Moreover one of the greatest wants of man is moral beauty. St. Paul recognises this truth when he says, "Whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report," &c. Is the occupation of an executioner a thing of good report? Is it an honourable one or the reverse ? If it be of bad report, it is a strong argument against death punishments; but at all events who has a right to ask a man to do that which is of bad report?"

(4) "Can any one consistently advocate war who is not himself prepared?' &c. War is now regarded as one of the open questions of the day by a large portion of the community. But of the two phases of war (such is the progress of right views) only one is now so regarded,➡ namely the defensive. It cannot however be said by Christians that the subject of missionaries is a debateable point. The missionary spirit is inseparable from Christianity. It is one of its highest characteristics. No Church can neglect it and prosper. Every true member of a Church must possess and exhibit the missionary qualities. "Let your light so shine before men," &c. He is to be "a living epistle known and read of all men." He is to "show his faith by his works." The duty

of the Church is to convert the world. The non-recognition of this latter fact by the Society of Friends will prove the destruction sooner or later of that once prosperous and useful body.

When Replicant No. 1 states that it is no more inconsistent to advocate war without being individually prepared to fight, than it is to advocate missions without becoming a missionary, I think

he goes beyond the question. Christ was not both the Prince of Peace and advocate of war. All followers of Christ are bound to use their individual efforts and means to convert the world. No one, however, can say he is equally bound by Christianity to take up arms himself or to fight through the agency of others.

Touching the latter point, I would only say, that when the son of Quintius Fabius Maximus advised his Father to seize on a post, saying it would only cost a few men, Fabius drily answered (in the spirit evidently of R. M. H.) "wilt thou be one of the few ?"

(5). E. J. J. here has well deduced one valuable proposition from the query of R. M. H., namely, "that man in his corporate action is as much amenable to the laws of rectitude as in his private conduct."

(6). "That man in a corporate capacity acquires no moral rights which he cannot have in his individual capacity." This declaration of the querist I most unreservedly endorse. Our laws were made by men, and by men are they administered.

The laws of a country are no standard of rectitude. In the name of law what crimes have been committed ?" Men can never delegate a power they do not possess. It is a wise arrangement which refers the redress for private wrongs to a disinterested tribunal, and great is the blessing when such a tribunal is guided by the eternal laws of the decalogue. E. J. J. charges the querist with indulging in vague generalities; such as "moral rights," and "immunities," and "theory of Society." In America the slaveholder has a legal right to a property in his slaves. The querist may assuredly declare that the slaves have a "moral right" to

their liberty. The "immunity" possessed by the slave-holder to flog his slaves and sell his human property is no vague generality. He gets this unholy immunity through the collective action of his society.

A man all the world over may be morally wrong in a matter, but legally right, and the reverse. We have moral rights which although not written upon parchment, are as binding as any legal rights. As regards "theory" of society, this is no vague expression. E. J. J. himself calls society an organised whole Any system or organisation without a theory can have no consistent practice.

As regards St. Paul, when before Festus, he, like all the early Christians, had no desire to come into collision with the civil power, to modify it, or to overthrow it. They understood the root of the matter. Reform, purify, and elevate, the hearts of men, and good institutions will be the inevitable result. ORA ET LABORA.

Queries to be answered in our next number.

13. Is our Lord's reply concerning the payment of tribute by the Jews to the Romans (Matt. xxii. 21) to be considered as one of approval, or disapproval; or are weto conclude that He left the question undetermined, that so, neither Pharisee nor Herodian should claim the victory? If it was one of approval, or if it left the question undecided, are there any directions in the New Testament requiring a Christian to refuse payment of taxes, the appropriation of which he condemns? E. J. J. 14. Does Proverbs, ch. xvi. v. 4, teach the doctrine that God made a certain portion of the human race for destruction? If this verse teaches this doctrine how are we

A SHORT SERMON AND ITS HAPPY

EFFECTS.

ConcentraTruth is

Sermons are most effective when not diffuse. tion gives power. strongest, not in the broad gold leaf, but in the solid ingot; not elaborated to weariness, but condensed into brief, weighty, and forcible sayings and illustrations. "The words of the wise are as goads, and as nails fastened by the master of assemblies."

Every country has customs peculiar to itself. Some of these customs are foolish and injurious; others are wise and beneficial. In Canada, a custom prevails that is suited to impart useful religious impressions. It is customary there, when death occurs in a family, to invite a minister to attend on the day of interment, and preach a short sermon in the house, before proceeding to the burial place. Some years ago, at a dwelling in a newly settled part of Canada, a child died of scarlet fever, and a missionary was requested to deliver a brief discourse, ere

the corpse was intered. This request was complied with. On the day appointed the missionary repaired to "the house of mourning," gave out a suitable hymn, engaged in prayer, and preached the gospel of Jesus Christ. The delivery of his sermon occupied only a little while, but the words thereof where clear, direct, convincing, and impressive. Among the hearers in that small congregation, was a sister of the deceased, about seventeen years of age, and ill with scarlet fever. She listened with unbroken attention, and intelligent interest, to the good news of salvation through faith in the Atoner. At the close of the service, she stated to the minister, under the influence of one of those mysterious impressions which philosophers cannot explain, that he would be wanted on a certain day to preach a funeral sermon for her. The minister expressed his hope that she would recover; but she repeated the statemenshe had made. He then intit mated where he might be found

at the time she had mentioned. Not many days after, on arriving at the place specified, he met a messenger, who informed him the young woman was dead, and presented a request from the family that he would preach at the funeral. He went with the messenger, and was told that the short sermon he had preached was the means of salvation to the departed. The facts narrated to him were these. While he was preaching the dying girl was taught by the words which fell from his lips, what she must do to be saved; was led to rely with all her heart on the Lamb of God, and found "redemption through His blood, the forgiveness of sins." When he had left, she repeated the substance of his discourse, and testified to her friends, that "being justified by faith," she had " peace with Gol, through our Lord Jesus Christ." Her face shone with supernatural brightness, as she said, "I shall soon be gone, but, for me to die is gain," and she exhorted all to meet her in heaven. She held fast her confidence unto the end, rejoicing in hope of everlasting glory. To allay her feverish thirst, she requested a little water, and sweetly remarked, "I shall soon drink at the fountain." Seeing her mother weep, she tenderly said,

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Mother, weep not for me, all is well, my soul is happy, and I am going to dwell with Jesus." Thus she bid adieu to carth, and entered the home of the blest. The missionary, with a glad and grateful heart, entreated a weeping audience, by her joyful experience, to become partakers of "like precious faith," and committed her remains to the dust, "in sure and certain hope of the resurrection to eternal life," through our Lord Jesus Christ.

Brethren let us keep the one object of faith-Jesus Christ and Him Crucified continually before our hearers. The attraction of the cross will always be felt by those who are heavy laden and weary with the burden of their sins. Drawn towards it by Divine love, and looking with faith to the bleeding Saviour, their burden will fall off, and they will go on their way rejoicing. So shall we and they ascribe salvation to the Lamb that was slain, both now and ever. Amen. P. S. WRIGHT.

TIME.

Time is the only gift in which God has stinted us; for he never entrusts us with a second moment until he has taken away the first, and never leaves us certain of a third. FENELON.

THE UNIVERSAL METAMORPHOSIS. If a wafer be laid on a surface of polished metal, which is then breathed upon, and if, when the moisture of the breath has evaporated, the wafer be shaken off, we shall find that the whole polished surface is not as it was before, although our senses can detect no difference; for if we breathe again upon it, the surface will be moist everywhere, except on the spot previously sheltered by the wafer, which will now appear as a spectral image on the surface. Again and again we breathe, and the moisture evaporates, but still the spectral wafer reappears. This experiment succeeds after a lapse of many months, if the metal be carefully put aside where its surface cannot be disturbed. If a sheet of paper on which a key has been laid be exposed for some minutes to the sunshine, and instantaneously viewed in