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think of nothing. At last he sprang up, crying, “I have it, I will write directions on the tower, then smear them over, after entering an exact copy into my pocketbook, and in the name of Providence await what may happen. If I live, 'tis well! If I die, the good God will take care that my pocket-book falls into the right hands, and that my secret is learnt by the right man. Yes, that will be best; I will set to work at once.”

Having produced a sturdy old pocket-knife, he selected a smooth stone on the tower, and chiselled a cross in the centre. At the four corners he cut the letters, N. S. E. W., and the number 30, and in the middle a 4, so that the whole, when copied into bis pocketbook, looked pretty much thus:

The ruined castle of Hohenstein in the Hartz forest.

:

N. 30.
W. 30. 4. E. 30.

S. 30.

These hieroglyphics appeared to him quite to answer his purpose, and no doubt it seemed perfectly intelligible to him, though whether a stranger would have been able to discover its meaning, was another question. Old Degenkolb soliloquised thus :

"If I live, then all is right, and if I die, at least I shall have sufficient time to reveal my secret to my good friends and comrades, and then these marks will suffice to direct their search in the old ruins. And now, Ali, we will proceed, for I am hungry, and you also must be longing for your stable. Food and lodging we are sure of finding, for my home, the dear old village of Hobenberg, lies not far from bence, and the French are certainly on their way to Benkendorf.”

He cast one last glance on the spot where the treasure lay buried, besmeared the figures on the stone with mortar which he had bastily prepared, swung himself into the saddle, and rode slowly out of the ruin to the place where he had left the waggon. Here he took possession of his sword and carbine, and battered the waggon to

on fire.

pieces, piling them up into a heap, and setting the whole

Soon nothing was left of it but the ironwork and a few smoking brands, which be scattered to the winds.

“So,” said he, after finishing his work of demolition, now no one will know what has become of the waggon, and there is no longer any fear of its putting any one on the track. One can never be sure how much a thing like that may not betray. That it is a military chest waggon is known by all the French, and, therefore, precaution is doubly necessary. Now, however, let them search for it, if they will; and meantime, Ali, you and I will see what place of shelter can be found for the night. The sun is already setting, and it is time for us to betake ourselves to rest.”

Remounting his steed, he returned to the high road which he had quitted but a few hours previously with the waggon. The horse trotted merrily on; and although night very soon set in, old Degenkolb made his way through the forest with the greatest facility. After the lapse of half an hour he caught sight of glimmering lights in the distance, and stood still to listen.

SPEECH OF THE VICE-PRESIDENT OF THE

ENGLISH CHURCH UNION.

The English Church Union held their ninth annual meeting on the 15th of June, and various circumstances combined to render it an occasion of considerable importance to the Church at large. The active part now habitually taken by this great body of earnest Churchmen in defence of Catholic Truth, must invest all their proceedings with great interest, and this was manifested by the very large attendance at the meeting, and the many honoured and weighty names which swelled the list of those present. The event of the day was, however, the well-timed and valuable speech of the Vice-President—Dr. Pusey-which conveys wise and loving counsel to every member of the Church in this land. As many of our readers may not have the opportunity of reading it, we give it in extenso in these pages, feeling sure that they will be glad not only to read but to possess it, for use in times of future need.

“ It is, I trust, of the good providence of God, that the Church Association, fushed by success, has carried its warfare from ritual and external beauty to central faith, and the means of the union of the soul with its Redeemer, whereby we really and spiritually eat the Flesh of CHRIST and drink His Blood, and thereby dwell in CHRIST and Christ in us, are one with CHRIST and CHRIST with us. For we are brought from the outskirts of religion to a central gift of God; from things whose value is as they bear upon other things, to the heavenly things themselves; from sight to faith; from things which, however beautiful, are things of this world, to His Presence Who is not of this world, to the Divine Presence of our Redeemer Himself under visible symbols. This change of warfare is good for ourselves, and for the Church, and will, I trust, in the end, be good for our opponents themselves. It is good for ourselves, because the deeper the issue, the more sensitive are our responsibilities, the more collected our souls, the more stilled we ourselves naturally are. People wait in breathless expectation for a great result; but then, the more stilled is the outward expression. You see how strung up minds are at any decision which they expect, and which is great to them-at the cast of a die, the issue of a race, some eventful decision of a Court or of a Legislature. But to the Christian, in matters affecting revealed truth, this is not simply a concentration on the event. It is a waiting on God, a looking to God, in Whose hands events are. But then, therewith human imperfections are the more restrained. All lower impulses are calmed in the presence of such an overpowering emotion. Serious men are, almost of necessity, self-restrained in witnessing a breathless struggle for death or life. It puts us, then, on the advantage to be the assailed in such a death-struggle. In less absorbing struggles, the human spirit is freer; and the human spirit is its own and our enemy.

As the attack is carried more into the very centre of the faith, we lose ourselves the more readily in Him Whose truth is assailed. We are the more cast on Him; we the more depend upon Him; but we are the more hushed in Him. Men march, in death-conflict of this world, with compressed energy and contained breath. All strength is reserved for the conflict itself, and for the issue. The trial, then, which we expect, or it may be the series of trials, call out a strong but subdued enthusiasm, the confidence of men who know that they have truth on their side. For to have truth on our side is to have Him on our side Whose truth it is. There may be and is fanaticism against the truth. Enthusiasm there cannot be, for it is of God. The depth of our convictions shields us from ourselves. We have the cause of God committed to us, a cause as to which there can be no question that it is of God. External expressions of truth may change, and have changed. Ritualists must have been different in the catacombs or in the desert. The breast of the saint bas, ere now, been the altar, being itself more consecrated to God than any mere material thing; for it was at once the Temple of God, who lived within it, it was itself shortly to be a living sacrifice to God. But the faith was ever-could not but ever be—one and the same. It was believed in the second century that we hold in our hands . JESUS CHrist, the Son of God, the SAVIOUR.' It was taught in the simplest terms— terms as simple as any words of our Creeds, as simple as 'I believe in God the FATHER. They have no more difficulty. Nay, the first and only

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difficulty is Creation itself. Granted the mystery of Creation, every other mystery is in harmony with it. Creation is, I grant, to mere human intellect a great insoluble difficulty, and if the intellectual and moral difficulty could be aggravated, it would be by the creation of such beings as we, who, through our own free will, fail so manifoldly of the end for which God created us. But, believing in a Creator, there is no further difficulty in believing any manner of love which He shows His creatures. And so it was that this special form of Divine love, for teaching which we are called in question, was not disputed during the whole period of the Ancient Church. Those who measured by their own capacities the infinite love of God, and rejected all which they could not compress into their scales, rejected the central truth, "God, for us and for our salvation, became Man.' This truth once grasped by faith, no one was inconsistent enough to deny any further application of that truth which God had revealed. Those who confessed that the Godhead on the Cross was veiled,' had no difficulty in receiving further, that in the Blessed Sacrament the Manhood also is from sight concealed. What further depth of love could stagger those who believed that When Thou tookest upon Thee to deliver man, Thou didst not abhor the Virgin's womb?' This doctrine of the Real Presence, as we are accused for teaching it, was the one doctrine of the Church from Apostolic times. It was one doctrine, taught by all everywhere. However much minds might differ in every mental characteristic, they confessed alike this same truth. The doctrine of the Real Presence, as we are impugned for teaching it, was in the second century engraven in stone in France

: it was confessed in Sapor's time by the female martyrs of Persia. The so-called philosophic fathers received it simply; the bold mind of Origen bowed before it; poetic minds, as S. Ephrem or S. Isaac or $. Paulinus, 'praised God in simplest words for what transcends all imagination; minds which delighted in tracing the figures of the Old Testament acknowledged it in unfigured language; the bold fervid oratory of S. Chrysostom held its breath, and spoke the truth in the strictest language of dogma, he reserved' his eloquence to speak of its marvellous operations in us, how it lifts us up above and out of ourselves. The mystery itself could not be heightened, for it contained the height and depth of the love of God. And so it was throughout. Mystical writers then desired no closer or more immediate intercourse with God : for here was God veiled under created forms; sight, touch, taste, could report nothing, but faith had an inward sight; and the soul had a spiritual taste and an inward touch, and ate and was satisfied. Minde, in other respects opposed to one another, were herein united. Even heretics, as they were often slow to depart from faith which did not seemingly touch their heresy, confessed herein the faith of the Church. Even Arius, Apollinarius, Nestorius, confessed this truth, as much as the great Fathers, S. Athanasius, S. Chrysostom, S. Cyril of Alexandria, who broke their heresies in pieces. . In earth, as in heaven, all, everywhere, adored the Lamb Who was slain. The polished, the philosophic, the mystic, the simple, united in confessing this truth, as much as the Godhead of the Redeemer. Not one exception throughout the world, where the Name of CHRIST has been preached. Not even one! People can pick out this or that expression of this or that Father, which does but exhibit the complement of his other teaching. A contradiction they cannot find. They can find this or that abstract physical statement, which has no bearing upon the Holy Eucharist, wherefrom to make inferences as to Divine truth which is beyond our physical laws. They cannot find(I have read through and through their most learned works)—they cannot find one denial of the truth which we are questioned for teaching, not one assertion of any doctrine such as the Zwingli-Calvinistic school has taught. Not one exception ! but think of the multitudinous writers from east to west, from north to south. From Syria and Palestine, Armenia and Persia, from Asia Minor and Greece, from Thrace and Italy, from Gaul and Spain, from Africa proper and Egypt and Arabia, and the isles of the sea, arose one adoring thanksgiving to the Lamb Who was slain, not only that He had redeemed us by His Blood, but that He had fulfilled what just before those precious sufferings for us He had said, "Take, eat, this is My Body,' * Drink ye all of it, this is My Blood.' Into this inheritance we have succeeded. For myself, wherever I have had the duty to prepare for their first Communion the very young or the uninstructed, I have ever done so with the use of the words of our Formularies. This I did on the ground of their depth and simplicity, and in order to associate their faith

with the well-known often-repeated words. In simplest words they learn their inmost union with CHRIST, the mutual indwelling, the spiritual but real oneness, the cleansing of our sinful bodies by His Body, the washing of our souls by His Precious Blood, there eaten and drunk. That, not in a figure but in deed and in truth, we take and receive the Body and Blood of CHRIST ; that the Body of our LORD JESUS CHRIST, which was given for us, and His Blood which was shed for us, preserve our bodies and souls unto everlasting life, the pledges of our resurrection and of our eternal oneness with God. This inheritance, the rich inheritance of the faith of the ancient Church, we have received, as by God's grace we will transmit it to generations yet to come, to be transmitted on to those after them, until He come, Whose death for us we foreshow. The words, “The Body of our LORD JESUS CHRIST, which was given for thee, preserve thy body and soul unto everlasting life,' must mean the same when said to or by us, as did the same words in Latin when said in the Sarum service in præ-Reformation times. And, as has been often said, it is self-evident that though our LORD still, in His glorious Body, intercedes for us unceasingly in Heaven, He has reserved no other office for His Body than as we receive It, according to His own most sure words, 'Whoso eateth My Flesh and drinketh My Blood hath eternal life, and I will raise him up at the last day.' The advisers of the Boy-King knew their force when they eliminated them by his abused authority,

just before God, as we trust, took him away from the evil to come. But then their restoration is the more emphatic teaching of the truth. It is the restoration of truth whose force had been felt. The threatened trial then drives us back upon a vantageground of great moral and religious value; it entrenches us on an impregnable rock, -impregnable because the truth of God encircles it like a wall of fire. Here no question about the construction of Acts of Parliament, about the weight of single expressions; no antiquarian lore is needed here. "Lex supplicandi lex credendi. Our prayers inwork into our souls the faith which they express. It is no question of novelty here; no revival of anything obsolete. No self-will can be imputed to us here. We ourselves are nothing, we say nothing of our own, we have nothing, we can have nothing our own, except as it has been made ours in our turn, the faith of which has been the heritage of millions for more than 1800 years, the unchangeable faith from the unchangeable JESUS CHRIST, the same yesterday, to-day, and for

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