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was ordered to be prepared for the press with the least possible delay. The preservation of such a monument of ancient learning and piety, where such losses had accrued to its cotemporary
literature, was providential; and in recognition of the divine care, the precious boon should no longer be withheld from the world of letters and religion.
The plan of publication pursued will be to represent the original text by fac-simile types, the regularity of the letters greatly favoring this method; but even minute varieties of character will be exhibited also. The alterations by the chief correctors will be given in the margin, together with other peculiarities, such as punctuation, accents, etc., while the less important or most modern alterations will be exhibited in the commentary. Twenty pages of lithographic fac-simile, drawn from photographs, will exhibit to the eye
of the student an exact picture of the appearance of the original. Approved artists at St. Petersburg will make the drawings ; the firm of Giesecke and Deverient, at Leipzig, are to be the printers, and each page, as it issues from the press, will engage the ever-vigilant and active supervision of the learned editor himself. What an acquisition this will be to the Church and the learned world we need not say, and what a monument of the industry, talent, and ingenuity of the German textuary, who publishes a great work like this in the course of a couple of years, leaving nothing to desire on the score of accuracy, cheapness, and accessibility, after the painful disappointment we have so recently experienced in the wretched, unscholarly, and extortionate Vatican imprint of Cardinal Mai.
The three hundred costly fac-simile copies the Emperor of Russia will retain himself, for the purpose of gifts to the learned bodies of Europe; but cheap editions, in ordinary type, to be printed with equal accuracy and beauty at the same time, will gratify the curiosity of purchasers, and diffuse the information the manuscript con. tains as wide as the world.
The whole imprint of the Codex will occupy three volumes, of which two will contain the Old Testament and one the New. A supplementary volume will include the fac-simile plates, and a lengthened commentary upon all the emendations in the manu. script and its palæography. F. A. Brockhaus, of Leipzig, is to have charge of the ordinary Greek type edition. The whole work is designed to be completed in the middle of 1862–a year memorable in the annals of Russia, as it will be the thousandth year of its existence; and it is desired to associate this great literary achievement with the celebration of the military and social progress of the empire.
TOPICAL INDEX TO NATIONAL PREACHER.
Early of Children,
Lyilia's, and its Consequences,
Death-bed, Difficulties of,
of Sin by the Law,
Preaching of the, Foolishness to them that Perish,.
Comprehensiveness of the Doctrine, ..
and Evil of Departing from God,..
Barbarism the First,
Dreadful to the Ungodly,
Bed Conversions, Difficulties of,
Punctuality in the Payment of,
PASTOR OF THE FIRST PRESBYTERIAN CHURCH, ST. LOUIS, MO.
THE GENTLENESS AND THE ENERGY OF CHRISTIANITY.
"AND James the son of Zebedee, and John the brother of James; and he survamed them Boanerges, which is, The sons of thunder."--MARK 3: 17.
"Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved."JOHN 13: 23.
WHEN we think of John as "the beloved disciple”—when we figure him to us, leaning on Jesus' breast, at the supper—we are apt to conceive of the meekest, and gentlest, and loveliest of the twelve. The artists who undertake to delineate the countenances of the apostles, and of their Lord, are wont to give to John a countenance of almost feminine mildness. There is somewhat in the writings of John, and in his history, which justifies the imputing to him of unusual gentleness. The frequent address, "My little children,” in his epistles, and his reïterated entreaty to Christians to "love one another;" his modesty and sensibility in alluding to himself, in his Gospel, as "the disciple whom Jesus loved, together with our knowledge of the meekness and gentleness of Christ, and our idea of the character that would win
that place in his affection-all these conspire to divest our idea of John of every harsh and unlovely attribute, and to clothe it with every thing winning and amiable.
Yet we should greatly err if we were to conceive of him as of a soft and feeble character, or as deficient in the solid elements of manliness. He was one of the two brothers whom Jesus named "sons of thunder,” a designation certainly indicative of the utmost force and energy of character.
That they were both naturally of a somewhat impulsive and fiery temper, may be inferred from the narration in Luke 9:51-56. From that, it appears that when the inhabitants of a certain village refused hospitality to their Master, their impulse was to call down fire from heaven, to consume them.
That they were naturally ambitious, seems evident from their desire to sit one on the right hand, and the other on the left, of the Lord, when he should be established on the seat of his kingly power.-Mark 10:35.
In sbort, it is evident that they needed to have their fiery impulses curbed, and their aspiring disposition repressed, by the example and instructions of their Lord.
Limiting our view to John, of whom the Scriptures give us the more full account, it seems to be evident that, under the training of Christ, he came to possess, in a very eminent degree, the meek gentleness and the resolute energy, which, being combined, constitute the best Christian character; and I call your attention to the character of this individual for the purpose of presenting to your contemplation the gentleness which belongs to Christian character, in its proper combination with the energy which equally belongs to it.
I. We will consider some things in Christianity that are adapted to give gentleness to the character.
1. The view which it gives a person of himself. This, you know, is any thing but flattering. The Christian estimate, the Bible estimate of human character is such, that when any person appropriates it to himself, he finds all the pride of bis spirit abased and mortified. He sees that he has nothing on which to value himself, nothing with which he can lift himself up. He must go down to a very low place, must consent to be estimated at a very low rate. When a person comes to possess the proper spirit of Christianity, he willingly takes that low place, and makes that low estimate. Now you very well know how opposite to Christian gentleness is pride. He who is puffed up with a high estimate of himself, is likely to bear himself sternly, if not roughly, towards his fellow-creatures. He has a high opinion of wbat is due to him from other people, and he has little disposition to relax his claims, or to waive the enforcement of them. He is likely to be too much occupied with this, to give much consideration to what is due from himself to others; and he certainly is likely to have too little sense of his own deficiencies, to be very kind or forbearing towards those who give him occasion to find fault with them. On the contrary, you can see that such humility as belongs to evangelical religion such a low estimate of one's self as the Bible teaches to make, and as he does make whose heart has embraced its teachings—will very much restrain from a high and haughty bearing towards others, from all overbearing treatment of them. A person who has seen and felt his unworthiness before God, is likely to make a moderate estimate of what is due to him from his fellow-creatures; and when he clearly sees that they fail to render him the respect and consideration which are his due, the consciousness of his own shortcomings (if not towards them, at least towards God) will greatly temper his censures of them, and the methods by which he will endeavor to bring them to their duty. He who has learned to offer, in the true spirit of it, the petition, "Forgive us our debts, as we forgive our debtors;" who has felt (as experimental knowledge of Christianity will make one feel) his need of forgiveness, and has learned thus to ask for it, will surely be lenient towards the delinquencies of others. Christian humility certainly tends to promote gentleness.
2. I mention next the view which Christianity gives of God and of eternity. Not only is a person who has felt "the powers of the world to come" apt to feel that the paltry interests of time are not worth contending for, but habitual contemplation of eternal realities, and of Him who “inhabiteth eternity," will so awe and elevate the spirit, that it will have the utmost disrelish for contention. Scarcely can such an one be induced to contend for any thing except the sacred matters of truth and of conscience.
Have you never noticed the influence upon the mind of such high and noble contemplations, to soothe its irritableness, and to hush all its turbulence, and to disincline it to all dissension and controversy? Have you never observed how hard it is to provoke or excite persons to contention in the presence of sublime objects, or while they are under the influence of sublime ideas? Would it not be strange if two persons should quarrel while gazing together at the cataract of Niagara, listening to its solemn roar, and feeling its solemn tremor? Is it possible to retain anger when you stand at a window, watching the coming up of a storm; or at the foot of cliffs, that lift themselves ruggedly up to the sky; or on the shore of the ocean stretching away beyond the utmost