Review and Herald, Vol. 29, No. 21. (4/30/1867)

Review and Herald

Apr 30, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 30, 1867

The Sermon.

By E. Goodrich

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, PREACH THE WORD. 2 Tim. iv, 2.

A PRAYER-MEETING TALK.

BY ELD. E. GOODRICH.

At such a time as this, a prayer and conference meeting, it seems hardly proper that anything like an extended address or discourse should be given; for it is a meeting in which all the lovers of truth and our Saviour are expected to take part. One has a prayer, another a hymn; one gives a word of exhortation, while another gives his experience, telling how good the Lord has been to him; and thus all are edified, sinners are warned, the weak are encouraged and strengthened to take up the cross, while the strong are made to rejoice with joy unspeakable and full of glory.

And as I looked around upon the friends and brethren that have come in this morning, both to witness and enjoy this social feast, as some have and some have not embraced Jesus, the thought occurred that we all need reformation. Those who have never made a profession of religion, who have never put away their sins by confession, nor their iniquities by turning to the Lord, should begin now. There never can be a better time to make an open profession of faith in Christ and break away from the thralldom of sin than now. Who will improve it?

Those who have made a beginning, and have started in the good and right way, should renewedly consecrate themselves to God and seek to double their diligence that they may make their peace, their calling, and election sure. And those who are strong in the Lord and in the power of his might, who are veterans in the service of God, having passed through many a hard battle and been scarred and wounded by the enemy, these should gird on the armor more securely, that they may be ready for yet more severe fighting, and be victorious at last.

But in contemplating the general necessity of reformation, certain objections arise in the mind, of which, by your permission, I will briefly speak.

The reason why men do not receive and live out the truths of divine revelation as contained in the Scriptures, is, either they do not understand and believe them, or else, knowing them, they have not strength and courage to obey them. The first thought that seems to deserve notice in the order of remark is, it is always easier to see a truth than it is to obey that truth, on the principle that it costs less to plan than to execute. The mechanic of ordinary mind, who yet has neither ambition to labor nor means to spend, may, in a single hour, plan the erection of a house that would require years of patient toil and thousands of dollars to build. And in the same way one may praise virtue or benevolence without self-denial. And in the same manner we may speak of the drunkard who is easily convinced, and who will readily confess, that his course is wrong, yet there is deep-seated passion, and long years of habit, which it is almost like death itself to overcome; and as you talk to him, and as he confesses to you, he will say, “Oh! it is all very good to talk about the sin of intemperance, but you do not know my thirst.”

And so it is with almost every sin, and lust that reigns in our carnal heart—like the cable that parted in mid-ocean and sank down into its miry bed—it is almost impossible to reach them, and if they are once grappled and brought to the surface amid the shoutings of our friends, ere we are aware, perhaps, they will slip from the grappling-hooks, and again sink down to where they were before. In this view of the matter, we readily and safely conclude that there are not so many hypocrites in the world as there are persons, who, although they know and preach the truth, are quite unable to practice what they preach.

Neither is this a matter of wonder; for when the cross, which is but a symbol of ignominy, and death appears to our view with all its agonies, it is but natural that we should shrink back, and seek some other and easier course of life.

And I feel this morning like weeping and mourning over the deep-seated iniquity of my own carnal heart, for almost daily I discover some hidden sins—some, as yet, unsubdued passion. In this, we learn the important lesson of our own weakness, and the need of divine grace. Paul could say that he had no confidence in the flesh, and we may all say the same thing. Many start out in the work of reformation, and apparently run well for a season; but they soon cease their efforts for the want of a sustaining power, and it must ever be so to those who seek reformation without God.

The second thought that comes in our way in considering this theme, is the semi-insane desire and purpose of almost every person to reform his neighbor, while he has little or no thought of his own needs in this direction. Like as it was in the days of our Saviour, men can much more readily discover the mote that is in their brother’s eye, than see the beam that is in their own eye.

This is true both of individuals and classes. The sinner who is out of the church is ready to criticise, find fault with, and condemn, the wrongs of professors of religion; while if you attempt to demonstrate to him his own duties to God as a creature and constant dependent, he will reply by saying, “Oh! I don’t profess religion!” as though that, the most contemptible of excuses, would exonerate him from just duties. As well might the boy who is lounging about the town (and yet who has been clothed, fed, and schooled by his father, and who expects when his father dies he will inherit his estate), say, when requested to work for his father, “Oh! I ain’t working for the old man.”

And if we turn our attention to the church, the same thing, to a great extent, exists here; for, as a general rule, both shot and shell are poured unmercifully into the camp of sinners without, while those within pass unreproved, especially if they are popular, and withal liberal in their support of the preacher. This is decidedly wrong. There are many hateful forms of selfishness, but none so vile as that which justifies wrong at home, while it bitterly condemns the same thing abroad. Now all true and genuine reformations should, and must of necessity, begin with the reformer, on the principle that no one can teach another what he himself does not know. And even if the theory be ever so perfect, if the example is wanting, the lesson is not half given. Parents frequently err in this matter; for, although they tell their children what to do, yet they do not show them what is right. Why, it is just as reasonable to suppose that a perfect work can be produced from an imperfect model, and a perfect scholar from an imperfect teacher, as to think that any great work of reformation can be accomplished by a man who has never reformed himself. And it is a fact that perhaps you have all observed, that every great and lasting revival of religion always begins with the church.

The third and last thought to which your attention is called, is the great lack of patience in our efforts at reformation whether for ourselves or others. And we frequently act as though we expected to accomplish in a single hour, or effort, the work of many days, or even years. In this I sometimes think men act as though they were riding upon the cars, and having obtained, as they suppose, a through ticket, they quietly seat themselves, and read and enjoy the news of the day. But this is not the way to reform; for in morals, as in agricultural life, there is a seed time and a harvest time; and thorough and ripe reformation being a continued and progressive work is necessarily a work of time. Who would ever think of curing old chronic diseases in a day, or by a single application of some remedy? One may as well expect this as to hope that in a single effort he may overcome those inveterate habits that have become a sort of second nature. Many who engage in the work of reformation, if they are measurably

defeated in their first attempt, or if they do not see an immediate harvest, are ready to abandon all. They say, “Oh! it is of no use trying to be anything, or to do anything, for I never can succeed.” But this is not the way. It is just as much the duty of the ambassador of God and the truth to go forth scattering the precious seed both early and late, leaving the result with time and God, as it is for the subordinate to obey the orders of his superior. And if one plants while another waters, or sows while another reaps, it is just the same, for all will rejoice in the final harvest. Many a fond and praying mother, who has wept over and labored for her wayward boy, has gone down with sorrow to her grave without witnessing one sign of reform in her son; and yet, after many years, those prayers and tears and many exhortations are crowned with an abundant, joyous result. And as the once reckless sailor boy, but now thoroughly-reformed sea-captain returns to the scenes of his childhood, perhaps the first thing that he does is to visit the grave of his dear mother, and there, in the presence of God alone, beneath the evergreen tree, as his hand rests upon the mossy tombstone, kneels down and fervently thanks God for the early influences of a pious mother. And as you listen to his experience he will tell you that in all those years of darkness and sin, there was always, away down in his heart, a green and tender spot caused by the loving words of a truly Christian mother. Even when the storm came on and was at its height, so that the ocean was lashed into madness by the fury of the waves, he always was calmed by the consciousness that his mother was praying for him, and that her prayers would be heard.

But, brethren, I am taking up your time. If we would reform, our minds should be thoroughly informed, our hearts should be consecrated, and we should begin at once, and at home, and patiently continue to work till our Master bids us cease. “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Ps. cxxvi, 6.

MY WORK.

By A. K. Crosby

LET me not die before I've done for thee, O Lord, my work, whatever it may be Call me not hence with mission unfulfilled; Let me not leave my space of ground untilled. Impress this truth upon me, that not one Can do my portion that I leave undone; For each one in thy vineyard hath a spot To labor in for life, and weary not. Then give me strength all faithfully to toil, Converting barren earth to fruitful soil. I long to be an instrument of thine To gather worshipers unto thy shrine; To be the means one human soul to save From the dark terrors of a hopeless grave. Yet most I want a spirit of content To work where'er thou'lt wish my labor spent, Whether at home, or in a stranger clime, In days of joy, or sorrow's sterner time. I want a spirit passive, to lie still, And by thy power to do thy holy will. O make me useful in this world of thine, In ways according to thy will, not mine. Let me not leave my space of ground untilled. Call me not hence with mission unfulfilled. Let me not die before I've done for thee, My earthly work, whatever it may be. A. K. CROSBY.

ANDERSONVILLE.

By Jos. Clarke

A VILLAGE of South Carolina, at the junction of the Tugaloo and Kiowee Rivers, which form the Savannah, one hundred and forty-five miles West North West of Columbia, is remarkable for having been selected by the rebels, as a place of confinement for prisoners captured by them, from the union armies, during the late war.

The prisoners’ camp included about fifteen acres, and was surrounded by palisades, that is, large posts set in the ground, so closely and firmly, as to form a strong wall, some twelve feet in height. A brook ran through the encampment, upon which the prisoners depended for water: but as a rebel army was encamped upon the same stream a little above the prisoners’ camp, the filth which accumulated in the stream caused the water to be nauseous and unwholesome to our men, who were below. In this enclosure, our men were huddled together, without shelter, with little or no food, and depending for drink upon the stream which cleansed the rebel camp. The ground was sandy; it was some fifty or sixty feet to water; spades were out of the question, for the rebels had barely sufficient for their own use; and how could our men dig fifty feet in the ground (with their tin cups) for water, sufficient to supply thirty thousand men?

Great as was the suffering for food, there was a louder cry for water: at length a rain storm of unusual power came on, and for three hours the heavens seem to have been opened, and torrents of rain descended. The ground was covered with water to the depth of six inches. An eye witness informs us, that he never saw such a storm of rain. And now, wonderful to relate, a spring of pure soft water sprang out of the ground, (near the middle of the camp,) which supplied the prisoners from that time forward with an abundance of excellent water: and it has been found by analysis to be as good and as pure as any that can be found; and this too, in a country where the water is generally hard.

A hogshead was procured from the rebels, and set in the spring, and although the soldiers drew water constantly from it, for all purposes, yet they could not lower the water in the hogshead. At last accounts, the spring continued to flow as plentifully as ever.

So great was the demand for the water of this spring, that it became necessary to organize the men and cause them to march in order to the fountain, so as to prevent confusion; and often, as they fell into the ranks, those behind waited for hours their turn at the spring; yet the hogshead was always full, although such an army drew their supply from it. It is needless to add, that the soldiers considered this supply of pure water a special and miraculous interposition of Providence in their behalf.

Jos. CLARKE.

A SAFE POSITION.

By E. Macomber

Is it a safe position to reject any of God's word? I think not, as we shall find by a few examples that have been given.

Our first parents rejected the word of God, Gen. iii, 6. God had said, “Of the tree of the knowledge of good and evil, thou shalt not freely eat of it; for in the day thou eatest thereof thou shalt surely die.” But we read that the woman took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat.

Hence, death, in all its horrid features, prevails throughout the land, visiting our home circles, snatching away our loved ones, cutting down its thousands, yea, millions in its course.

Since then, God's word has often been rejected when warnings from him by his chosen messengers have sounded in ample time for all to escape if they would; as in the case of the antediluvians when Noah, a man of God, was sent to preach to that wicked people. They thought his course perfectly inconsistent when arranging matters for the salvation of them that believed; but it was God's own order, and the only safe way was to obey; and such as did were saved.

So with the inhabitants of Sodom and Gomorrah. They rejected God's messengers, and met their awful doom.

So it will be with such as reject God's messengers in this our day. The doom of this world hastens greatly. God's messengers are going to and fro sounding the alarm. Here and there one catches the sound of the voice of the third angel, and stops to listen to the call. They find these are truths they cannot gain-say, and a good and honest heart cannot reject. They conclude to heed the warning, take the safe position on the word of God, and move in the light as it shines on their pathway. Their hearts are made to leap for joy as they approach the perfect day. They find the third angel's message as recorded in Rev. xiv, is the last message of mercy to the world. They find that now is the time to prepare to meet Jesus. There is a sacrifice to be made, an offering of their bodies to God; every weight and sin to be thrown off; a cleansing from the filthiness of the flesh and spirit; so perfecting holiness in the fear of God.

But many who heed not the warning are saying, How inconsistent these people are! They are refusing the comforts of life, denying themselves of this world's enjoyments. They are saying of them as many said in the days of Noah, How foolish. But what was the result? It was destruction to those who looked on unconcerned.

It was God's own arrangement then; it is God's own arrangement now. A company are to stand with him on Mount Zion, and they must be fitted for the occasion. Their Father's name written in their foreheads; in their mouth must be found no guile; they are to be without fault before the throne of God.

Now is the time to make ready. When this message ends, Jesus will come. Just as he ascended, so in like manner will he descend to receive his people. This people that are making ready will hail him with joy. Some of them have borne the heat and burden of the day. They have eaten the little book. It was sweet in the mouth, but bitter in the belly. They have borne reproach without the camp, and are determined to go through the gates into the city. The Spirit of the living God moves them forward. That Spirit that raised up Jesus from the dead, dwells in them, and will quicken their mortal bodies.

Dear reader, have you taken the right position? If so, follow the light of God's word. If not, make up your mind at once; give God your heart, and make no reserve to please Satan.

I want you to go with us to Mount Zion. I want your company in the new earth, in the paradise of God. I want you to eat with us the fruit of life's fair tree. I have never seen your face; I want to see it when it shines with immortal beauty. I want to go with you to meet, and shake the friendly hand of Abraham, Isaac, Jacob, and all the holy ones. What a meeting there will be! Oh! glory, hallelujah! Our loved ones will be there. It will not be long before we shall meet them to live forever. Oh! that beautiful world! God has promised it; it will come.

Reader, will you go? Take the safe position.

“Lord, how secure and blessed are they Who feel the joys of pardoned sin; Should storms of wrath shake earth and sea, Their minds have heaven and peace within.”

E. MACOMBER.

Ashaway, R. I., March, 15, 1867.

The Freewill Baptist Opinion of the Law and Gospel.

The following lines which so fitly set forth the object of the law and gospel are copied from “The Myrtle,” a paper published at Dover, N. H., by the Free-will Baptist Printing Establishment, under date of Dec. 5, 1862.

“THE LAW AND GOSPEL.”

By W. H. Blaisdell

“The law makes known to us our sin. Rom. iii, The gospel reveals a remedy for it. John i, The law declares our bondage. Rom. vii. The gospel shows us our redemption. Col. i. The law is the word of wrath. Rom. iv. The gospel is the word of grace. Acts xx, 32. The law is the sentence of despair. Deut. xxvii. The gospel is the communication of comfort. Luke ii, The law is the word of tribulation. Rom. vii. The gospel is the tidings of peace. Eph. vi. The law says, Thou shalt be damned. The gospel says, Thou mayest be saved. The law says, Thou art a sinner. The gospel says, Thy sins are forgiven thee. The law asks, Where is thy righteousness? The gospel answers, Christ is thy righteousness. The law says, Thou art doomed to death and hell. The gospel replies, There is no condemnation of any kind, or from any quarter, to them which are in Christ Jesus.”

W. H. Blaisdell.

North Leeds, Me., April 8, 1867.

The Average Life of the Dissolute.

By Sel.

An eminent physician, whose experience and practice has been very extensive, has said that “the average life of the dissolute does not exceed four years!” The remark startled us when we first met with it; and it has often occurred to us when gazing upon a large company of fine, healthy young men, and we have thought, is it possible for a life of dissipation, in so short a period, to bring all these to the grave? And knowing for a certainty that it would, which of them all, we asked, could be tempted to enter upon it? Which of them all would take his first glass of wine; enter upon his first debauch; take his first night steeped in sin? And yet, alas! there are hundreds and thousands in every stage—some in their first year, some in their second, some in their third, and some just taking their last look at this beautiful world, through sunken, glassy eyes, with curses on their lips and hell in their hearts. From such a frightful and early termination of the wonderful and beautiful being which God has given them, we would save all. Not one that comes to the end of the dissolute, comes there intentionally; comes there in the least suspicious, in the first or often in the second year of his downward course, of his exposedness to danger. How shall we reach, how prevent them! What can we say but “Touch not the FIRST GLASS! Death is there!—The first is father to the second; the second to the third. So thousands have found it. May you never. O, beware, beware!”—Sel.

HONESTY.

By Rufus Baker

I HAVE frequently thought that if there was any one thing in preference to another that added to the influence of a Christian, that thing was strict honesty. To be honest with ourselves, our God and our fellow men, is essentially requisite to salvation. To do this we need to examine ourselves in the light of God's word and inquire, Lord what wilt thou have me to do? and having learned our duty the response of our hearts should be, Lord I will do whatsoever thou requirest. This would strictly be taking an honest course with ourselves. We have duties which we owe to God because he is our Creator, and as the ruler of the universe he has a right to claim our service. God gave his only begotten son to die, that we through his death and sufferings might have eternal life; and shall not we in return, render him the homage of our hearts? This would be but reasonable and right. God has also other claims upon us. He claims a portion of our substance to advance his cause, and shall we withhold that which rightly belongs to him? God forbid! He speaks of a people who have robbed him by withholding tithes and offerings, and adds that they are cursed with a curse. The Lord requires his people to bring all their tithes into the storehouse. Should we not therefore come right up to the tithing system, put our property down at its full value, and thereby render to God the things that are God's, as well as to Cesar the things that are Cesar's? This is not all. The Lord requires offerings as well as tithes. These also should be liberally brought into the storehouse in order to obtain the blessing which he proposes to bestow upon his children. Here let me ask, Can a person withhold any of these things and be strictly honest with God? I leave the reader to judge.

Again we may be dishonest with our neighbor, by withholding that which rightly belongs to him. It is said “A false balance is an abomination to the Lord, but a just weight is his delight. Prov. xi, 1. Paul says, Recompense no man evil for evil. Provide things honest in the sight of all men. Rom. xii, 17. We are not only required to provide things honest, but to do it in the sight of all men, so that others seeing our good works may be led to glorify our Father in Heaven. Men of the world who are honest in their deal, punctual and true to their word, and so arrange their affairs that they can always meet their engagements at the appointed time, are those who command the greatest respect. But on the contrary those who are slack in their dealings, buy goods with no probability of paying, make promises and scarcely ever fulfill them, are those who have but a little if any influence. Just so it is with the Christian. The slack course of many has been a living reproach to the cause. Some are poor and plead this as an excuse, but this is no reason why they should not be honest. Poverty is often caused by bad management. They rush presumptuously into things and before they are aware of the consequences, find themselves involved in difficulties from which they are unable to extricate themselves. This trouble might be avoided to a great extent by a little humility on the part of such. If they would counsel with their brethren of experience, that the lack of one might be supplied by the sufficiency of the other, they would save themselves much mortification, and the cause much reproach. Those who fill responsible positions in the church should especially be men of honesty. This principle was carried out in the days of the apostles. At the time time when the disciples were multiplied and the widows were neglected in the daily ministration, it was thought best to select seven men to take the oversight of that matter, and these were to be men of honest report and full of the Holy Ghost and wisdom. Acts vi, 3. The same principle is taught in Paul's epistle to Tim., in speaking of the qualification of the bishop. “A bishop then must be blameless;” and he says, “Moreover he must have a good report of them which are without, lest he fall into reproach and the snare of the Devil.” In speaking of the deacons he adds, “And let these also first be proved; then let them use the office of a deacon being found blameless.” Oh! what a mighty influence the church would have if all its members lived strictly honest and blameless lives. The cause would then move forward, and sinners, instead of living upon the faults of professed Christians, would fall in love with the holy principles of religion, and many be gathered into the fold of truth. In conclusion let me say with Paul, “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things.” Phil. iv, 8. RUFUS BAKER. Mackford, Wis.

THE WORTH OF A DOLLAR.

By ALMON BISBEE

[BRO. SMITH: The following incident I copy from an old tract. If you think it worth publishing, please do so. Yours, &c., ALMON BISBEE.]

About the year 1797, deacon M. was traveling from a town on the eastern border of Vermont to another on the western side of the same State. Passing over the mountainous part of the country between the Connecticut and Onion rivers, he perceived the heavens to be gathering blackness. The sound of distant thunder was heard, and a heavy shower of rain was to be seen approaching.

The traveler was then in a forest. No place of shelter appeared, and he hastened on until he arrived at a small cottage on the extreme border of the woods. The rain just then began to pour down in torrents. He sprang from his horse, pulled off his saddle, and without ceremony darted into the house.

Surprised to see no family but a single female with an infant, he began to apologize for his sudden appearance—hoped she would not be alarmed, but permit him to tarry till the rain abated.

The woman bade him welcome. He seated himself, and, as usual with him, began to question her in regard to her spiritual welfare. She confessed to be very ignorant of the Bible and of the way of salvation, but manifested an earnest desire to become acquainted with them.

He earnestly besought her to read her Bible daily, and to give heed to it as to a light shining in a dark place. She with tears in her eyes confessed she had no Bible. They had never been able to buy one.

“Could you read one if you had it?” “Yes, sir, and would be glad to do so.”

“Poor woman,” said he, “I heartily pity you—farewell.”

He took his saddle, went to his horse, and was preparing to pursue his journey. But he reflected: “This woman is in perishing need of a Bible. Oh! that I had one to give her. But I have not. As for money to buy one, I have none to spare. I have no more than will be absolutely necessary for my journey home. I must go. But if I leave this woman without the means to procure the word of God, she may, perhaps, perish for lack of knowledge. What shall I do?” A voice whispered, “He that hath pity on the poor, lendeth to the Lord. Cast thy bread upon the waters, for thou shalt find it after many days.” His heart responded, “I will trust the Lord.” He took a dollar from his purse, went back and desired the woman to take it, and as soon as possible to get a Bible. She promised to do so, saying she knew where she could obtain one. He again took his leave, and set off. As there were then few taverns on the road, he asked for lodging at the private house against which he found himself when night overtook him. He had but a small amount of change with him, but as a journey of two or more days was before him, he purposed to make his supper on a cold morsel which he happened to have with him. But when the family came around the table to take their evening meal, the master of the house very urgently invited the stranger to join with them—not only so, but craved God’s blessing on their meal.

He now began to feel himself among friends, and at liberty to talk freely on divine things. The family appeared gratified on listening to his discourse till a late hour. It was a season of refreshing to their thirsty souls.

In the morning, the deacon was urged to stay to breakfast, but declined, urging the distance he had to go, and requested to set off early. His benefactor would take no compensation, and he departed giving him many thanks.

He traveled on till late in the morning, when, finding no public house, he stopped again at a private one for refreshment. While waiting, he lost no time to recommend Christ, and him crucified to the family. When ready to depart, he offered to pay the mistress of the house, who had waited upon him very kindly, for his repast, and the oats for his horse; but she would receive nothing.

Thus he went on, calling for entertainment as often as he needed it, and recommending religion wherever he called, and always offering to pay his expenses, but no one would receive his money. What, thought he, does this mean? I was never treated in this manner before. The dollar given to the destitute woman recurred to his mind, and conscience replied, “I have been well paid.” It is indeed safe to lend to the Lord.

About one year and a half after this, a stranger called at the house of deacon M. for some refreshment. In the course of the conversation, he said that he lived on the other side of the mountains near Connecticut river. The deacon inquired for some gentlemen there with whom he was acquainted, and was pleased to find that the stranger knew them well. He then asked if the people in that vicinity paid much attention to religion. He replied, “Not much; but in a town twenty or thirty miles back from the river, where I am acquainted, there has been a powerful revival.” The commencement of it was very extraordinary. The first person that was awakened and brought to repentance was a poor woman who lived in a very retired place. At the time of her baptism, she related that some time before, a stranger was driven into her house by a storm, and talked to her so seriously that she began while listening to his discourse, to feel concerned about her soul. The man, she said, was much affected when he found that she had no Bible, and after he had left the house to go on his journey, he returned and gave her a dollar to buy one, and charged her to get it soon, and read diligently. She did so, and it had been the means of bringing her from darkness into light—from a state of stupidity and sin, to delight in the truth and ways of God. The name of this pious man, or the place of his residence, she knew not, but she believed that the Lord had sent him. Her neighbors were led to meditate on the goodness, wisdom, and power of God, displayed in this singular event of his providence. They were led to think of the importance of attending to their Bibles, and were finally awakened to a deep concern for the salvation of their souls. As many as thirty or forty are already converted and rejoicing in God their Saviour.”

The deacon, who had listened to this artless relation with a heart swelling more and more with wonder, gratitude, and joy, could refrain no longer, but with hands and eyes upraised to heaven he exclaimed, “My God, thou hast paid me again.”

THE FLIGHT OF TIME.

By Almeida Martin

The days, the days, how swift they fly! How fast the months and years go by! And bear us surely on; And we shall soon be gathered home, No more on these dark shores to roam, When all our work is done.

How soon our sorrows and our joys, That are at best but idle toys, All vanish and decay. Of these our life on earth's made up; The sweet and bitter in one cup, Is mixed from day to day.

Yet weep not then; for every blow That we experience here below, Is for our profit given. Old father Time with quickened pace Will bring us soon to see God's face, Around his throne in Heaven.

Then bravely let us trials meet, No wish the moments were more fleet, So swiftly speeding past. And bravely in the power we'll trust Of God, the merciful and just, To meet in Heaven at last.

The happy hours we here have spent, Are sweet drops with the bitter sent, To teach us God is kind, To let us know 'tis but in love, He chastens us, that from above, We all may mercy find.

And let us understand and know That all is vanity below, Except to do God's will. If we but mark our lives with good, In lowly meekness as we should, His word he will fulfill.

Then with the Saviour we will rest, And live forever with the blest, In glory bright and free, Where Satan and the work he's done, And sin and death no more shall come, Throughout eternity.

ALMEIDA MARTIN.

MAKING OTHERS HAPPY.

Have you made one happy heart to-day? How calmly you seek your pillow! how sweetly sleep! In all this world there is nothing so sweet as giving comfort to the distressed, as getting a sun ray into the gloomy heart. Children of sorrow meet us wherever we turn; there is not a moment that tears are not shed and sighs uttered, yet how many of these sighs are caused by our own thoughtlessness; how many a daughter wrings the very soul of a fond mother by acts of unkindness and ingratitude. How many husbands, by one little word, make a whole day of sad hours and unkind thoughts. How many wives, by recrimination, estrange and embitter loving hearts. How many brothers and sisters meet but to vex each other, making wounds that no human power can heal. Ah! if each one worked upon this maxim day by day—“Strive to make some heart happy!”—jealousy, revenge, madness, hate, with their kindred evil associates, would forever leave the earth.

The Commentary.

Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M'Cheyne.

Isaiah vi, 10.

Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes and hear with their ears, and understand with their heart, and convert, and be healed.

The orientals, in some cases, deprive the criminal of the light of day, by sealing up his eyes. A son of the Great Mogul was actually suffering this punishment when Sir Thomas Roe visited the court of Delhi. The hapless youth was cast into prison, and deprived of the light by some adhesive plaster put upon his eyes, for the space of three years; after which the seal was taken away, that he might with freedom enjoy the light; but he was still detained in prison. Other princes have been treated in a different manner, to prevent them from conspiring against the reigning monarch, or meddling with affairs of state: they have been compelled to swallow opium and other stupefying drugs, to weaken or benumb their faculties, and render them unfit for business. Influenced by such absurd and cruel policy, Shah Abbas, the celebrated Persian monarch, who died in 1629, ordered a certain quantity of opium to be given every day to his grandson, who was to be his successor, to stupefy him, and prevent him from disturbing his government. Such are probably the circumstances alluded to by the prophet: “They have not known nor understood; for he hath shut their eyes that they cannot see; and their hearts that they cannot understand.” Isa. xliv, 18. The verb rendered in our version, to shut, signifies “to overlay,” “to cover over the surface;” thus, the king of Israel prepared three thousand talents of gold, and seven thousand talents of refined silver, to overlay the walls of the Temple. 1 Chron. xxix, 4. But it generally signifies to overspread, or daub over, as with mortar or plaster, of which Parkhurst quotes a number of examples; a sense which entirely corresponds with the manner in which the eyes of a criminal are sealed up in some parts of the East. The practice of sealing up the eyes, and stupefying a criminal with drugs, seems to have been contemplated by the same prophet in another passage of his book: “Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed.”—Watson.

Continue reading: Notes on Genesis