Publishing Committee · Battle Creek, Mich. · Jan 22, 1857
THE CHARACTER OF PAUL.
By J. T. Headley
PAUL, in his natural character before his conversion, resembles Bonapart more than any other man—I mean both in his intellectual developments and energy of will. He had the same inflexibility of purpose, the same utter indifference, when he had once determined on his course; the same tireless, unconquering resolution—the same fearlessness both of man's power and opinion, and that calm self-reliance and mysterious control over others. But the point of greatest resemblance is the union of strong, and correct judgment, with rapidity of thought and sudden impulse. They thought quicker, yet better than other men. The power, too, which both possessed, was all practical power. There are many men of strong minds, whose forces nevertheless, are in reflection, or in theories to act upon. Thought may work out into language, but not into action. They will plan better than they can perform. But these men not only thought better, but they could work better than all other men.
The same self-control and perfect subjection of his emotions—even terror itself—to the mandates of his will, are exhibited in his conduct when smitten to the earth, and blinded by the light and voice from heaven. John, when arrested by the same voice on the Isle of Patmos, fell on his face as a dead man, and dared not speak or stir, till encouraged by the language—"Fear not." But Paul (or Saul,) although a persecutor and a violent man, showed no symptoms of alarm or terror. The voice, the blow, the light, the glory, the darkness that followed, were sufficient to upset the strongest mind; but master of himself and his emotions, instead of giving way to exclamations of terror he simply said—"Lord, what wilt thou have me to do?" With his reason and judgment as steady and strong as ever, he knew at once that something was wanted of him, and ever ready to act, he asked what it was.
From this time his track can be distinguished by the commotions about it, and the light above it. Straight back to Jerusalem, from whence he had so recently come with letters to legalize his persecutions, he went to cast his lot with those he had followed with violence and slaughter. His strong heart never beat one quicker pulsation through fear, as the lofty turrets of the proud city flashed upon his vision. Neither did he steal away to the dark alleys and streets, where the disciples were concealed, and tell them secretly his faith in the Son of God. He strode into the synagogues, and before the astonished priests, preached Christ and him crucified. He thundered at the door of the Sanhedrim itself, and shaking Jerusalem like an earthquake, awoke a tempest of rage and fury on himself. With assassins dogging his footsteps he at length left the city. But, instead of going to places where, he was unknown, and where his feelings would be less tried, he started for his native city, his father's house, the home of his boyhood, for his kindred friends. To entreaties, tears, scorn, and violence, he was alike impervious. To Antioch and Cyprus, along the coasts of Syria and Rome, over the known world he went like a blazing comet, waking up the nations of the earth. From the top of Mar's Hill, with the gorgeous city at his feet, and the Acropolis and Parthenon behind him, on the deck of his shattered vessel, in the interval of the crash of billows, in the gloomy walls of a prison, on the borders of the eternal kingdom, he speaks in the same calm and determined tone. Deterred by no danger, awed by no presence, and shrinking from no responsibility, he moves before us like some grand embodiment of power. The nations heave around him, and kings turn pale in his presence. Bands of conspirators swear never to drink till they have slain him, and people stone him; yet over the din of the conflict and the storm of violence, his voice of eloquence rises as clear and distinct as a trumpet call, as he still preached Christ and him crucified. The whip is laid on his back till blood starts with every blow, and then his mangled body is thrown into a dungeon; but at midnight you hear that same calm, strong voice which has shaken the world, poured forth in a hymn of praise to God, and lo! an earthquake shakes the prison to its foundations, the manacles fall from the hands of the captives, the bolts withdraw themselves, and the massive doors swing back on their hinges.
One cannot point a single spot in his career where he faltered a moment, or gave way to discouragement or fear. Through all his perilous life, he exhibited the same intrepidity of character and lofty spirit. With his eye fixed on regions beyond the ken of ordinary mortals, and kindling on glories it was not permitted to reveal, he pressed forward to an incorruptible crown, a fadeless kingdom. And then his death, how indescribably sublime! Napoleon dying in the midnight storm, with the last words that fell from his lips a battle cry, and his passing spirit watching in its delirium the torn heads of his mighty columns, as they disappeared in the smoke of the conflict, is a sight that awes and startles us. But behold Paul, also a war worn veteran, battered with many a scar, though in a spiritual warfare, looking back, not with alarm, but with transport, gazing not on earth but heaven. Hear his calm, serene voice ringing over the storms and commotions of life: "I am now ready to be offered, and the time of my departure is at hand, I have fought the good fight, I have finished my course—there is laid up for me a crown of righteousness."
HOW TO READ THE BIBLE.
By Pres. Herald
It is a sad fact that in this land of Bibles there is so little attention given to that blessed book. How few professors of religion in all our borders have read the Bible through! alas! how few peruse its pages regularly once a day! Now at the beginning of a new year, when many of God's people are forming new resolutions for a better life, should not one of these resolves be, with God's help to read the Bible daily, and with greater care than formerly? Hoping that there are some of this class of readers of this paper, who desire to make that Bible reading interesting and profitable, we will make some suggestions to that end:
1st. Make all necessary preparation to do the work in earnest, and to the purpose. Try to make the circumstances as pleasant as possible. Get a Bible of convenient size, and of good paper and large print, and use it only, as even a local memory is of advantage. Besides the benefit of good type to the eyes in reading by artificial light, it may be thought a mere fancy, but eminent men have imagined that matter printed in large letters was more easily remembered than that set in eye-destroying type.
2d. Have a set time for this reading, and fix it as early as possible in the day. Do not say that you cannot find time. Your business in this matter is not to find a time not otherwise appropriated. Make one, if you cannot get it in any other way. Make other things, if need be, give place to this which is so vastly important. Never allow the world to cheat your soul out of its daily food, and to rob God out of his own time. Give not the refuse, the offal, as a sacrifice to God. By no means fix this time after business has wearied you, and unfitted you for reading to advantage. A precious promise, a rule of duty, or a warning, may prove to be of inestimable value all the day long; if it find a place in your thoughts before you go the employments of the day, whereas if you delay till night to attend to this blessed work, your mind so long absorbed with worldly things will be unfitted for religious meditation, and sleep will cause all such thoughts to pass quickly from the mind.
3d. Begin every reading with a prayer for a teachable spirit, and that God would open the eyes of your understanding to behold the wondrous things in his law. And then try as far as possible, yourself to answer your prayer by reading slowly, and a part of every reading aloud. It is not so easy to skim over it if read audibly. The very effort of pronunciation holds the attention in check, and fixes the thoughts more deeply in the mind. Read each sentence until you feel that you have properly attended to it. And it will do no harm to utter some brief appropriate petition at the end of each passage. It is at any rate worth the trial.
4th. When you come to a verse whose force or beauty strikes you, stop, and learn it by heart. Repeat it often to yourself and reflect upon it during the day. If it should pass from your mind, the very effort to recall it will be a valuable mental90exercise, helping to strengthen the memory, and train the mind to fixedness of thought. And at night how delightful to lie down to rest, letting your soul, as it were, repose upon God's precious truth that has been your comfort in the hours of labor.
5th. Endeavor to complete a subject or a paragraph each time. Abandon the chapter reading system, save in the book of the Psalms. A small amount carefully read and digested is of more value than much, hurriedly glanced over. The chapters are often not the proper divisions of the sacred text.
6th. Read according to system. Do not pick up the Bible, and read a few verses here or there, wherever it happens to open. All chance work in matters of religion is of the Devil's choosing. Following such a plan, one would read less and less, and soon end in reading none at all.
7th. Try to secure an hour for God when you will be alone as much as possible, when the world will interrupt least. Strive to reap all possible benefit from family worship, but never make that an excuse to neglect this private communion with God. Let no day pass without its time.
8th. In addition to every Sabbath's own readings, you should carefully review the parts read during the past week. Let not this rule be broken.
Possibly you may object to this plan, as too particular, too severe. But do you expect to make any great gains in Bible knowledge unattended by some pains? Can you overcome your former bad habits of neglect of God's word without a struggle? Rest assured that you will not cease to do evil and learn to do well without a great, a constant, a noble effort. Would it not pay you a thousand fold for all your trouble thus to read God's word? Will you try it for twelve months if God spares your life?—Pres. Herald.
WORTHY THE LAMB.
GLORY to God on high!
Ye harpers of the sky,
Praise ye his name!
Ye saints, his love adore,
Who all your sorrows hore,
Sing joyful, evermore,
Worthy the Lamb.
The marriage feast has come,
He calls the faithful home:
Praise ye his name!
Ye who have felt his blood,
Sealing your peace with God,
Sound his dear name abroad,
Worthy the Lamb,
The King of glory hastes
To bring us to the feast,
Praise to his name!
We will our tribute bring—
Hail him our gracious King!
Forevermore will sing,
Worthy the Lamb!
Mingling Our Righteousness.
THERE is an anecdote of Bishop Butler, the celebrated author of "The Analogy," which should be extensively known, as it is calculated to impress a great Scriptural truth upon the hearts of thousands, as effectually as his analogy has forced conviction of the truths of revelation upon the understanding.
Bishop Butler never married, and the large income annexed to an English bishopric, was wholly expended in charities to the church and to the poor. These charities were so extensive, that it was said he expected to purchase heaven by his benevolence. His daily habits were so self-denying as to shame the self-indulgence of many of the poor.
His death was preceded by a long illness, during which his mind became deeply depressed, and his whole soul weighed down by a sense of his guilt before God. One of his own chaplains, in endeavoring to administer consolation to his troubled spirit, referred to his extensive charities as undoubtedly acceptable to God. The bishop immediately replied, "I am but a steward of the Almighty; all is his, entrusted to me to promote his glory, and the good of mankind; how can I know that I have not abused this trust to purposes of self-gratification? I look back upon all these things, and they fill my soul with terror by the feeling of responsibility they awaken."
Another chaplain spoke to him of "The Analogy," and of the many infidels it had reclaimed from deadly errors. He replied again, "I began the Analogy with a view to the glory of God; but as I proceeded with the work, visions of the fame it might bring mingled themselves up with the views I had of promoting the glory of God, and all was polluted and rendered sinful; the book may be a blessing to others, but it weighs like lead upon my own soul."
The chaplain replied, "Admit, my lord, all you say to be true, that your very alms have partaken of sin—that the Analogy would condemn you for mingling your own glory with that which should have been given solely to God; yet why all this anxiety and alarm? Jesus has said, 'Whosoever cometh unto me shall in no wise be cast out, and in that promise you should find peace.'"
The bishop immediately raised himself in his bed, and exclaimed, "How wonderful, that as often as I have traced every line of the Bible, the full force of that passage has never struck me before. Whosoever
includes all—all may come—shall in no wise be cast out, gives the assurance that no amount of sin, no depth of guilt of which men can be guilty, shall prevent God from receiving and accepting them, if they come to him through Christ; his blood has atoned for all sin, and his righteousness will hide the iniquities of all who accept his offers of mercy."
He lived many weeks after, and preached to all who approached him the free and full salvation of the gospel, as it is condensed in this blessed passage. Resting upon, and repeating this passage, he died in holy triumph.
In the course of a long ministry we have found nothing more useful than this anecdote, where the awakened sinner was disposed to mingle his own righteousness with that of Christ. While he does this all will be darkness and despair. When he comes simply to Jesus, all will be hope and peace.—Am. Mes.
The Praying Preacher.
The godly Welch preacher, Mr. Williams, of Wern, said, "The old ministers were not much better preachers than we are, and in many respects they were inferior; but there was an unction about their ministry, and success attendant upon it, now but seldom seen. And what is the cause of the difference? They prayed more than we do. If we would prevail and 'have power with men,' we must first prevail and 'have power with God.' It was on his knees that Jacob became a prince; and if we would become princes, we must be oftener and more importunate upon our knees."
He loved to tell an anecdote of Rev. Mr. Griffith, of Cærnavon, who was to preach one night in a farm-house, and some time before the service began, wished to retire to a private room. He remained there some time after the congregation assembled. As there was no sign of the preacher making his appearance, the good man of the house sent his servant to request him to come, as the people had been some time waiting. On approaching the door, she heard what she supposed to be a conversation carried on between two persons in rather a subdued tone of voice. She stood listening at the door, and heard one say to the other, "I will not go unless thou come with me." The girl returned to her master and said, "There is some one with Mr. Griffith, and he tells him that he will not come unless the other accompany him. I did not hear the other make a reply, so I conclude he will not come from there to-night." "Yes, yes, he will," said the good man; "and the other will come with him if matters are as you represent them. We shall begin the service by singing and reading till the two come." At length Mr. Griffith came, and the "other" with him, and they had an extraordinary meeting that night. It proved the commencement of a powerful revival in the neighborhood, and many were converted to God.
Nothing, brethren, Mr. Williams would say, is necessary to render our ministry as efficient and successful as that of our fathers, but that we should be brought to the same spirit and mind.
The Number Seven.
By T. L. Waters
THE number seven, so often mentioned in the sacred Scriptures, has always had a kind of emphasis attached to it. It is by some called the number of perfection, being composed of the first two perfect numbers, equal and unequal, 3 and 4, (for the number two, consisting of repeated unity, which is no number, is not perfect.)
In six days creation was perfected—the seventh was consecrated to rest. If Cain be avenged seven fold, truly Lamech seventy and seven fold. Noah had seven days' warning of the flood, and was commanded to take the fowls of the air into the ark by sevens, and the clean beasts by sevens. The ark touched the ground on the seventh month, and in seven days a dove was sent, and again in seven days after. Abraham pleaded seven times for Sodom. He gave seven ewe lambs to Abimelech for a well of water. Jacob served seven years for Rachel, and also another seven years for Leah. Joseph mourned seven days for Jacob. Laban pursued after Jacob seven days journey. The seven years of plenty, and the seven years of famine, were foretold in pharaoh's dream by the seven fat, and the seven lean beasts, and the seven ears of full, and the seven ears of blasted corn. The children of Israel were to eat unleavened bread seven days. The young of animals were to remain with the dam seven days and on the seventh to be taken away. By the Mosaic law a man was commanded to forgive seven times; but the meekness of our Saviour extended this forbearance to seventy times seven. On the seventh day of the seventh month a holy observance was commanded to the children of Israel, who fasted seven days in tents. Every seventh year was directed to be a year of rest for all things, and at the end of91seven times seven years, commenced the jubilee. They were to observe a feast seven days after they had gathered in their corn and wine, seven days they were to keep a solemn feast as they had been blest in the work of their hands. Every seven years the land lay fallow. Every seven years there was a general release from all debts, and all bondsmen were set free.
From this custom may have sprung the custom of binding young men to seven years apprenticeship. Every seventh year the law was directed to be read to the people; if they were obedient, their enemies were to flee before them seven years; if disobedient their enemies were to chase them seven ways. In the destruction of Jericho, seven priests bore trumpets seven days; on the seventh they went round the wall seven times, and after the seventh time the walls fell. Hannah the mother of Samuel, in her thanks, says, that the barren hath brought forth seventy-seven, as some Jewish writers say that his name answers to the value of the letters in the Hebrew word which signify seven. Seven of Saul's sons were hanged to stay a famine. Jesse had seven sons, the youngest of whom ascended the throne of Israel. The number of their animals in sundry of their obligations was limited to seven. Solomon was seven years building the temple, at the dedication of which he feasted seven days. In the tabernacle were seven lamps. The golden candlesticks had seven branches. Seven days were appointed for an atonement on the altar, and the priest's son was appointed to wear his father's garments seven days. Naaman was commanded to wash in Jordan seven times, to cure his leprosy. Gehazi was commanded to look towards the sea seven times, and the seventh time he saw the wished-for cloud. The Shunamite's child sneezed seven times before life was fully restored. In the seventh year of his reign king Ahasuerus feasted seven days, and on the seventh directed his chamberlains to find a queen who was allowed seven maidens to attend her. Job's friends sat with him seven days and seven nights, and offered seven bullocks and seven rams as an atonement for their wickedness. David prayed that the wicked might be rewarded seven-fold in their doom. Solomon says that the fool is wiser in his own conceit than seven men that can render a reason; and that when the wicked speaketh fair, there are seven abominations in his heart. Nebuchadnezzar was seven years a beast, and at the end of seven years his kingdom was restored. The fiery furnace was heated seven times hotter to receive Shadrach, Meshach and Abednego. The Scriptures are illustrated by seven resurrections: viz., the widow's son by Elijah, the Shunamite's son by Elisha, the soldier when he touched the bones of Elisha, the daughter of the ruler of the synagogue, the son of the widow of Nain, Lazarus and the Saviour. Enoch who was translated was the seventh from Adam, and Jesus Christ the seventy-seventh in a direct line. The Saviour spoke seven times from the cross, on which he remained seven hours. He appeared seven times afterwards. In seven times seven days he sent the gift of the Holy Ghost. In the Lord's prayer are seven petitions contained in seven times seven words. In Revelation we read of seven churches, seven candlesticks, seven spirits, seven stars, seven trumpets, seven plagues, seven thunders, seven vials, and seven angels to pour them on those who worship this seven-headed beast, and also his image.
The Law our Guide.
The pilgrim who has no point before him which he is striving to reach, no guide as to how or where he should go, is governed by the vigor or weariness of his limbs, by the pleasantness or difficulties of the road, by the sunshine or showers of the day. So it is with the pilgrimage of life, without a law from without. But where this law shines before us as the supreme will of the Judge of the living and the dead, then no delay and hesitation avail, no fear and no favor, no life and no death, nothing is considered but the stern unyielding word that permits no distorting, no interpreting away, no pretext or excuse, recognizes no sedition or temptation, but demands obedience—obedience alone.
Without such a word of discipline and power, that is raised above our wisdom and above our censure, we shall never overcome sin, never walk in righteousness and holiness. Therefore should the conscience be only an examiner and weigher of this word; and if a thousand voices cry out against it, if the whole world utter forth its anathemas, if the affections of thy heart entreat against it, or if the last throb of thy earthly happiness be at stake, the last hope of thy temporal being—let them perish; thou hast but one law—the law of the Lord; and be thou steadfast therein unto the end. The kingdom of God shall remain to thee.
"Am I my Brother's Keeper?"
YES, you are your brother's keeper. If you see evil coming on your brother, and do not raise the warning voice, and he errs from the truth, you suffer sin on him, and on your soul rests the sin of omission.—What! a church or individual member prosper and neglect a positive duty! Every church solemnly covenants to watch over every member kindly, assiduously, prayerfully. Does every church do this? Mark, there's a brother or sister absent from the house of God month after month—and where is this absent member? what the cause of this absence? does any one know? The church perjures herself, violates a solemn covenant vow! lives in open disobedience.
This sin of omission is one chief cause of the hidings of God's countenance, of discord and division in the churches.—Golden Rule.
Go to God.
By Golden Rule
ALWAYS, on all occasions, in all circumstances of darkness—doubt, fear, trouble, trial, conflict, temptation. Husbands, are you tempted? Wives, are you? Parents, are you? Children, are you? Go to God; flee to your closets, run. Fall on your faces; plead the promises, the merits of Christ; his atonement, sacrifice, righteousness, salvation and sanctification. "Resist the Devil and he will flee from you." In all domestic arrangements, in family trials and duties, in church trials and duties—go to God, lay the case before him in humble faith; tell Him all your heart, pour out your soul.
Husbands, have you a petulant, impatient, troublesome, fault-finding wife, whose tongue is a trip hammer, or perpetual motion, a continual dropping on a very rainy day; whose tongue, though a little member, no man can tame? Is it so? Are you daily in the very midst of this flame? What now? Where now? To God? Certainly, by all means. Run for your life.—Golden Rule.
The Flatterer and the Tortoise
It was a maxim among the Greeks that a flatterer who lifts you up to the clouds, has the same motive92as the eagle when he raises the tortoise in the air—he wishes to gain something by your fall.
Disingenuous.
By Editor
THE apostle writes to the Thessalonian brethren: "That ye be not soon shaken in mind, or be troubled, . . . as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition," &c., who shall be destroyed by the brightness of his coming.
The italicised has been often quoted to prove that the day of the Lord cannot be now at hand. When once asked to harmonize this text with the view of the near advent, we asked,
"Who called your attention to this passage?"
"Rev. Mr. so and so."
We replied, "Paul asserts, does he not, that Christ cannot come till that man of sin be revealed?"
"Yes."
"Who does Mr.—understand that man of sin to be?"
"The Papacy."
"Does he admit that the Papacy has been revealed?"
"He does."
"Then, as the revelation of the Papacy is the only event that Paul mentions as first to transpire before the second advent, and as that man of sin has been revealed now near 1260 years, how can a reference to this text prove that the day of the Lord is not now at hand?"
The irrelevancy of the reference was at once seen and surprise expressed that it should have been thus referred to.
In other instances we have heard a part only of the text quoted,—leaving off with the words, "That day shall not come,"—as though the day of the Lord could never come. This last and partial use of the text can only be regarded as a culpable one; but the former may have been the result of inadvertence, and a failure to perceive the irrelevancy.
Men's theories should always harmonize with the interpretation they give to specific passages; all the parts of their theory should harmonize, and they should never seek to avoid in one connection, the principles of interpretation which they fully admit in another—particularly when in the one case the admission would be fatal to their theory.—Ad. Herald.
Thanks for Creation
By Alphonse Karr
THANKS, O Lord, for all that thou hast created common! Thanks for the blue heavens, the sun, the stars, murmuring waters, and the shade of embowering oaks—thanks for the corn-flowers of the fields, and the gilly flowers of the walls—thanks for the songs of the linnet, and the hymns of the nightingale—thanks for the perfumes of the air, and the sighing of the winds among the trees—thanks for love, the most common sentiment of all—thanks for all the beautiful things thy stupendous bounty has made common.—Alphonse Karr.
NAMES OF THE DAYS OF THE WEEK.
Is it not strange that christians should have been found in the universal use of names of the days of the week, first employed in honor of pagan deities—as the following interesting items of history show?—
In the Museum of Berlin, remarks a writer in a Newark cotemporary, in the hall devoted to northern antiquities, they have the representation of the idols from which the names of the days of our week are derived.
From the idol of the Sun comes Sunday. This idol is represented with his face like the sun holding a burning wheel, with both hands on his breast, signifying his course round the world. The idol of the Moon, from which comes Monday, is habited in a short coat, like a man, but holding the moon in his hands. Tuisco, from which cometh Tuesday, was one of the most ancient and popular gods of the Germans, and is represented by his garment of skin, according to their peculiar manner of clothing. The third day of the week, dedicated to his worship, comes from Woden, from whence Wednesday, who was a valiant prince among the Saxons. His image was prayed to for victory. Thor, from whence Thursday, is seated on a bed with twelve stars overhead, holding a hammer in the right hand. Frigs, from whence we have Friday, represented with a drawn sword in his right hand, and a bow in his left. He was the giver of peace and plenty. Seater, from whom is Saturday, has the appearance of perfect wretchedness; he is thin-visaged, long-haired, with a long beard. He carries a pail of water in his right hand, wherein are fruits and flowers.
MUTUAL FORBEARANCE
The house will be kept in a turmoil where there is no toleration of each other's errors. If you lay a single stick of wood in the grate, and apply fire to it, it will go out; put on another stick, and they will burn; and half a dozen, and you will have a blaze. There are other fires of a kindred nature. If one member of a family gets into a passion, and is let alone, he will cool down, and possibly be ashamed and repent. But oppose temper to temper; pile on all the fuel; draw in others of the group, and let one harsh answer be followed by another, and there will soon be a blaze that will enwrap them all.
MAXIMS.
Censure is the tax a man payeth the public for being eminent.
No wise man ever wished to be younger.
An idle reason lessons the weight of the good ones you gave before.
Complaint is the largest tribute heaven receives, and the sincerest part of our devotion.
Very few men, properly speaking, live at the present, but are preparing to live at another time.
If a man maketh me keep my distance, the comfort is, he keepeth his at the same time.
Desires of the Soul.
WHAT wantest thou? O my soul! With what imaginable excellency wouldst thou clothe thyself? What desirable object wouldst thou pitch upon? Is it beauty? The righteous shall shine forth as the sun in the kingdom of heaven, and the wise as the brightness of the firmament for ever and ever. Is it riches? Wealth and riches are in the house of God; every one in his family shall have a rich, a glorious, an incorruptible and eternal inheritance among the saints. What is it then? Is it honor? What honor like to this, to be a friend and favorite of God? To have a crown of righteousness, of life, and of glory? Yet more, a far more exceeding and eternal weight of glory set upon thy head? Yet again, is it pleasure? The just shall enter into their Master's joy, and there are rivers of pleasure at his right hand forevermore. In a word, what wouldst thou have, O my soul? a confluence of all the glorious things both in heaven and in earth? Why, godliness hath the promise of this life, and of that which is to come. If heaven, and the righteousness thereof be the thing thou dost seek; both heaven and earth, with the excellencies thereof, is that which thou shalt find. Lord, make me holy, and then I am sure I shall be happy.
LITTLE THINGS.
Springs are little things, but they are sources of large streams. A helm is a little thing; but it governs the course of a ship. A bridle is a little thing, but see its use and power. Nails and pegs are little things, but they hold the parts of a large building together. A word, a smile, a frown, are all little things, but powerful for good or evil. Think of this, and mind the little things. Pay the little debt. If it is a promise, redeem it: if a shilling, hand it over. You know not what important events hang upon it. Keep your word sacredly. Keep it to your children; they will mark it sooner than any body else, and the effects will probably be as lasting as life.
Wasted Time
By D. T. Fuller
Coming hastily into a chamber, I had almost thrown down a crystal hour-glass. Fear lest I had, made me grieve as if I had broken it. But alas, how much precious time have I cast away without any regret!
The hour-glass was but crystal, each hour a pearl; that but like to be broken, this lost outright; that but done casually, this done willfully. A better hour-glass might be bought; but time lost once, is lost ever. Thus we grieve more for toys than for treasures.
Lord, give me an hour-glass, not to be by me, but in me. Teach me to number my days. An hour-glass to turn me, that I may apply my heart unto wisdom.—D. T. Fuller.
Trust in God's Promises
By Romaine
When we trust in frames and feelings, as soon as they are gone, the soul is discouraged and dejected; but when we trust in God's promises, which are always the same, then it is we are right; and a sense of God's unchangeable love towards us, proceeding from such trust, fires our soul with a continued love towards him.—Romaine.