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CHAPTER XVII.

THE CENTRIPETAL AND CENTRIFUGAL FORCES OF THE

SOUL.

Ουχί πάντες εισί λειτουργικά πνεύματα, εις διακονίαν αποστελ.

λόμενα διά τους μέλλοντας κληρονομεϊν σωτηρίαν; Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?—HEB. i. 14.

PAGE Case of a devout man who craves after a regular pursuitquestion raised whether such a craving is part of the mind's constitution, or part of its disease-practical importance of the question -advantage of studying this question in the case of the Angels rather than in that of men—the Angels proposed to us by Our Lord as a model of human duty-failure of the English Translation to represent the point of Heb. i. 14—twofold function of the Angels as officiating priests in the Heavenly Temple, and as employed on ministries of mercy to the heirs of salvation-discrimination of these functions in the Collect for St. Michael—the Angels exhibited to us in Holy Scripture in both characters—two tendencies in the constitution of every rational being, a desire for external work, and an attraction towards God as its source and centre-a pursuit the condition of happiness—but we may not be absorbed in any pursuit -weariness resulting from mere external activity—the soul's need of God—the recognition of God must be, not kept apart from our business, but interlaced with it,edifying extract from “Hele's Devotions”—the New Testament prayer-precept enjoins unintermitting prayer—are we making an effort to keep it ?-the necessity of collecting the mind as often as we find it has wandered from God

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CHAPTER XVIII.

OF THE NECESSITY OF AN OCCUPATION, AND OF THE

RIGHT WAY OF PURSUING IT.

Because he was of the same craft, he abode with them, and

wrought : for by their occupation they were tent-makers.ACTS xviii. 3.

PAGE Reasons why St. Paul would not stand upon his right to receive support from his converts—how he found his advantage in labouring with his hands for his own support-many Scriptural instances of Divine calls being addressed to men in the way of their ordinary business-necessity to holiness of an outward occupation-an occupation made ready for the majority of ren-let it be settled in the mind that this business is the task set us by God's Providencelet us work under the eye of our Heavenly Master, and look up into His face, and ask His help—never regard work as a hindrance to, but as a furtherance of, piety—think how often God has met men in the way of theircalling—aim rather at doing well what you do than at getting through much—hurry and impulsiveness prejudicial -how a man may be slothful while he is busy—the spirit in which the Angels work-how our leisure moments may be employed in some gratuitous work for Christ—St. Paul's work, though large and anxious, yet left bim time for a manufacture, which was a gratuitous toil-advices for those who are under no necessity of working for their bread—why reading is not for such persons a sufficient occupation—many posts of Christian usefulness and Church work open to such people-let them choose and addict themselves to one province of such work—the intellectual inferiority of a handicraft more than compensated by its spiritual advantages

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The love of God the spring of holiness-our aptness to deceive
ourselves as to our possession of this love_stringent practical tests
of the love of God furnished by Scripture—the lessons of the inter-
view of the rich young man with Our Lord, frequently misappre-
bended_his desire to be made acquainted with some arduous
attainment of virtue, which might secure for him eternal life-
how Our Lord, having examined him on the duties of the Second
Table, afterwards brings the First Table to bear, in a practical
form, on his conscience—why Our Lord does not explicitly refer
him to the First Table—a glow of gratitude to God for prosperity
sometimes mistaken for the love of God—failure of the young man
to stand the test—what is meant by a trust in riches--true love
delights in making sacrifices to win the favour and approval of its
object—the young man required to forsake all things and follow
Christ, as the Apostles had done—and this, not as a work of merit,
but that he may be free to embrace God—the requirements made
of us ; first, that we should actually drop something of created good,
in almsgiving and self-denial, as a proof of our comparative indif-
ference to the whole; second, that we should absolutely renounce.
all trust in created good, which cannot be without actual mortifica-

PAGE

A second practical test of the love of God proposed—any pretence

to the love of God, in the absence of the love of our neighbour, a

delusion—the love of our neighbour easier than the love of our

God, inasmuch as it is easier to walk by sight than by faith-

reason why the love of God might seem to be the easier of the two

-our neighbour full of imperfections, while the idea of God is

attractive_but to be attracted towards the idea of God is not to

love God—we must realize God's existence before we can love

Him—and this realization can only be by faith-I. how the love

of our neighbour is wrapped up in the love of God—what we are

required to love in our neighbour is God's image in him-every

human soul has a fragment of this image—a man's true self to be

distinguished from his failings—this distinction generally recog-

nized, when it is said that God loves the sinner, while He hates

the sin—II. the love of our neighbour must be brought to practical

tests-1. what are we doing for him ?-jealousy shown by St.

Jolin and St. James of professions of benevolence-quick evapora-

tion of benevolent sentiment, if it is not immediately acted upon-

2. Do we pray for others ?-intercession recognized as an essential

element of Prayer in the Lord's Prayer—if we do not pray in a

spirit of love to others, our prayer is out of harmony with God's

mind--and such a prayer cannot reach God's heart—seek to make

your prayers for others specific by considering their wants and trials

and placing yourself in their circumstances

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