r

tial forces in the mechanism of the universe, however diversified and developed in their action, varied operations and results, may all be found in the three elements, if we may so speak, or modified conditions of force, which we call light, heat, elastic spirit, as Newton called electricity, whether it be magnetism, ether, spiritus, or by whatever other name we may deem appropriate. And what are these so named, but modified action or modes of agency of some one universal fluid or essence, that pervades all things -fills the universe? Heat or fire, light, and electro-magnetism so called, or that force or agent essential to or connected with all development of life are correlate forces. Tyndal proves the first to be a peculiar motion of the corpuscles or ultimate atoms; light is another, and galvanism or electro-magnetism a third. How related, whether as diverse, varying vibratiuncular motions of some one universal fluid or element, perhaps it were in vain to search. But if one essence or fluid, filling the universe, possesses and exerts these great generic modes of action or forces, in accordance with a triple condition, within which may be ranged, as in their proper categories, the entire phenomena of the material creation-then have we a very remarkable type or representation of the triune God, a marvellous significance in the Hebrew names, by which Moses, under divine miraculous inspiration, designated His essential being and personal subsistencies. Without entering into the scientific discussions on this subject, it is sufficient to remark that investigations and deductions of men learned in natural science, have led some to the opinion that caloric, or fire, or heat, however designated, light, and what is called electricity, are but modified conditions and actions of some one simple elastic element pervading all things. (See Newton's Principia, p. 507.) "And now we might add something concerning a certain most subtle spirit which pervades and lies

hid in all gross bodies; by the force and action of which spirit, the particles of bodies mutually attract one another at near distances, and when contiguous; and electric bodies operate to greater distances, as well repelling as attracting the neighboring corpuscles; and light is emitted, reflected, refracted, inflected, and heats bodies; and all sensation is excited, and the members of animal bodies move at the command of the will, namely, by the vibration of this spirit, mutually propagated along the solid filaments of the nerves, from the outward organs of sense to the brain, and from the brain into the muscles. But these are things that cannot be explained in a few words, nor are we furnished with that sufficiency of experiments which is required to an accurate determination and demonstration of the laws by which this electric and elastic spirit operates.' (See also Faraday, vol. iii.)

Assuming this to be fact, we discern peculiar force and significance in the terms or names by which the Scriptures designate the Father, the Son, and the Holy Spirit. The natural elements or forces being constituted by Jehovah the symbols or resemblances of the personal agencies, the names fire, light, spirit, designating the created element or type, become appropriate as illustrative titles of the persons of the Godhead. That they are so used, every careful student of the Bible knows. God is called Fire, as He, and especially the Father, is revealed to us as the Avenger, exercising his punitive justice, punishing sin by consuming sinners. Deut. iv. 24. "The Lord thy God is a consuming fire." Heb. xii. 29; Deut. xxxii. 22. "A fire is kindled in mine anger." Isa. x. 17; lxvi. 15, 16; Ezek. xxi. 31; Nahum i. 6; Psalm xviii. 8. The divine appearances or interpositions were made by means of this element or force. Gen. xv. 7; xix. 24; Exod. iii. 2; Deut. xxxiii. 16; Deut. iv. 24; ix. 3; 2 Sam. xxi. 9, 12; 1 Kings xviii. 24, 38; 2

Chron. vii. 1, 3; Ps. 1. 1; xcvii. 1; Lam. ii. 3. Whether as a representative emblem or as a metaphorical expression, the fire of God's wrath is a phrase, which, for thousands of years, from the very beginning, whatever may be men's philosophy or hermeneutics, has been in familiar The most vivid idea we can have of the intensity of heat or fire is the glory or irradiation of the sun. Hence the sun became an object of worship very early in the history of the world, first as the emblem, and afterward as the very substance or fiery flashing eye of God.

use.

The Son of God, the second person of the Godhead, is spoken of as the Sun of Righteousness. Jer. iii. 15; Mal. iii. 20; iv. 2; Isa. xlvii. 6; xlix.; Luke ii. 32; John i. 4; viii. 12; xii. 35, 36; Acts xiii. 47; Heb. i. 3. As the Father is the avenging fire, Christ is the irradiating saving illuminator. The Spirit of God is the third name or title more especially used to designate the third person, but equally, with the names Fire and Light, sometimes expressive of the entire Godhead. In Gen. i. 2 it is said the 77 Spirit of God, ', moved upon the face of the

waters,, moved itself or himself. He was the originator of motion, the formative force, which, in the Scriptures is represented as especially the office or work of the third person of the Godhead. All that relates to motion, crystallization, garnishing, beautifying, vitalizing, is spoken of as pertaining to the Godhead exerting their divine energy through or by the Spirit.

24

HOME AND THE HOUSEHOLD.

MEN who look no further than the temporal happiness of individuals and the welfare of existing society, are not insensible of the importance of our domestic relations, which the strongest affections of nature secure, and which even our wants and weaknesses cement. We can form no conception of social virtue or enjoyment, or, we might say, no conception of human society itself, which has not its spring and fountain in the family. No matter how excellent the constitution and laws of a country may be, or what its resources and its means of power and prosperity, unless a sure foundation for social order, and public as well as private virtue be laid in the healthy regulation and wise discipline of its families. "A nation," it has been remarked, "is but a shorter name for the individuals who compose it, and when these are good fathers, good sons, good brothers and good husbands, it is superfluous to say they will be good citizens."

There are not a few who have become convinced that defective views of the family relationship, and the relaxation of family government, threaten the stability and prosperity of this country far more seriously than domestic treason or foreign hostility. The Scriptural view of the relative duties of the members of a Christian household, presents the prevailing defects in an alarming aspect, as dishonoring to God, disastrous to the spiritual condition of the churches, and as throwing the most serious obstruc

tions in the way of evangelical progress. Professing Christians are largely responsible for the general disregard of domestic obligations. At least, they will confess that it is from the churches alone that a healthful influence can ever be shed abroad upon the homes of the land. They, therefore, may, with propriety, be summoned to a serious and prayerful consideration of the revealed will of God on a subject as interesting as it is momentous.

Home! How much that word conveys to the heart of every man who is not utterly hardened in vice! Christianity aside, we regard a man as lost to society to whom home has lost its charm. But when, to all its natural attractions, are added the hallowed associations which gather around a Christian home, there is little wonder if, in our common forms of speech, the word should have been transferred from a terrestrial to the heavenly resting-place of our hopes and affections; as God has been pleased to employ its relations as symbols of the most exalted relations which subsist between Himself and His creatures.

It is a common saying that, in order to know a man you must see him at home; not because he is to be regarded as a hypocrite or an impostor, who only lays aside his mask when he can do it with safety; but because men learn to be guarded, both in action and expression, in the ordinary intercourse of life. In spite of themselves, their best as well as their worst characteristics are under restraint while they are surrounded by those with whom they are not perfectly familiar, or in whose friendship they have not perfect confidence. The reality and extent of a work of grace in the heart of a Christian are also revealed in the unguarded confidence and amid the multiplied petty trials of home. Here the husband, wife, parent, child, brother, and sister show whether they have a mere form of godliness or own its power. Here their consistency is most severely tested,