Seventh-day Adventist Missionary Society · Oakland, California · Oct 14, 1880
General Articles.
By Mrs. E. G. White
DEATH OF AARON.
BY MRS. E. G. WHITE.
A SHORT distance from the encampment of the Israelites at Kadesh were the borders of Edom, and through this country lay an easy and direct route to the promised land. Edom had been settled by Esau and his descendants, and the Israelites were directed not to molest this people, for the time to drive them out had not yet come. Moses, however, greatly desired to pass through the country; and he accordingly sent a friendly message to the king of Edom:—
"Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us; how our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us and our fathers; and when we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost part of thy border. Let us, I pray thee, pass through thy country. We will not pass through the fields, or through the vineyards; neither will we drink of the water of the wells; we will go by the king's highway; we will not turn to the right hand or to the left, until we have passed thy borders."
To this courteous request, a threatening refusal was returned,—
"Thou shalt not pass by me, lest I come out against thee with the sword."
Another earnest appeal was sent to the king, with the promise,—
"We will go by the highway; and if I or my cattle drink of thy water, then I will pay for it; I will only, without doing anything else, go through on my feet."
"Thou shalt not go through," was the answer. Vast armed hordes of Edomites were already guarding the difficult passes, so that any peaceful advance in that direction was impossible, and the Hebrews were forbidden to use violence. They must make the long journey around the land of Edom.
Accordingly, the hosts of Israel again turned toward the south, and made their way over sterile wastes, that seemed even more dreary after a glimpse of the green spots among the hills and valleys of Edom. From the mountain range overlooking this gloomy desert, rises Mount Hor, whose summit was to be the place of Aaron's death and burial. When the Israelites came in front of this mountain, the divine command was addressed to Moses,—
"Take Aaron and Eleazar his son, and bring them up unto Mount Hor; and strip Aaron of his garments, and put them upon Eleazar his son; and Aaron shall be gathered unto his people, and shall die there."
Together these two aged men and the younger one toiled up the mountain height. The heads of Moses and Aaron were white with the snows of six-score winters. Their long and eventful lives had been marked with the deepest trials, and the greatest honors that had ever fallen to the lot of man. They were men of great natural ability, and all their powers had been developed, exalted, and dignified, by communion with the Infinite One. Their lives had been spent in unselfish labor for God and humanity; their countenances showed great intellect, depth of thought, firmness, and nobility of character.
Many years had Moses and Aaron stood side by side in their cares and labors. Together they had breasted unnumbered dangers, and had shared together the signal blessing of God; but the time was at hand when they must be separated.
They moved on very slowly, for every moment in each other's society was precious. There were many steep acclivities to surmount; and as they often paused to rest, they communed together of the past, and the future. Before them, as far as the eye could reach, was spread out the scene of their desert wanderings. In the plain below were encamped the vast armies of Israel, for whom these chosen men had spent the best portion of their lives; for whose welfare they had felt so deep an interest, and made so great sacrifices. Somewhere beyond the mountains of Edom was the path leading to the promised land,—that land whose blessings Moses and Aaron were never to enjoy. No rebellious feelings found a place in their hearts, no expressions of murmuring escaped their lips; yet a solemn sadness rested upon their countenances as they remembered that it was their own sin which had debarred them from the promised inheritance.
Aaron's work for Israel was done. Forty years before, at the age of eighty-three, God had called him to unite with Moses in his great and important mission. He had co-operated with Moses in leading the children of Israel from Egypt. He held up the great leader's hands when the Hebrew hosts gave battle to Amalek. He was permitted to ascend mount Sinai, to approach into the presence of God, and to behold the divine glory. The Lord had conferred upon the family of Aaron the office of the priesthood, and had honored him with the sacred consecration of high priest. He had sustained him in the holy office by the terrible manifestations of divine judgment in the destruction of Korah and his company. It was through Aaron's intercession that the plague was stayed. When his two sons were slain for disregarding God's express command, by putting common in the place of sacred fire upon the censers, he did not murmur, nor rebel. Yet the record of his noble life had been marred. Aaron committed a grievous sin in yielding to the clamors of the people and making a golden calf at Sinai; and again, when he united with Miriam in envy and jealousy against Moses. And he, with Moses, offended the Lord at Kadesh by disobeying the command to speak to the rock that it might give forth its water.
God designed that both these great leaders of his people should be representatives of Jesus Christ. Aaron bore the names of Israel upon his breast. He communicated to the people the will of God. He entered the most holy place on the day of atonement, "not without blood," as a mediator for all Israel. He came forth from that work to bless the congregation, as Christ will come forth to bless his waiting people when his work of atonement in their behalf shall be finished. It was the exalted character of that sacred office as representative of our great High Priest that made Aaron's sin of so great magnitude.
With deeply sorrowful feelings, Moses removed from Aaron the holy vestments, and placed them upon Eleazar, who thus became his successor by divine appointment. Aaron knew that God was just; and he uttered no complaint, but humbly submitted to the divine will. It is a solemn truth, which should be deeply impressed upon every heart, that a wrong act can never be undone. It may take more than the work of a life-time to recover what has been lost in a single moment of thoughtlessness, or temptation. Had these servants of God, when they stood before the rock at Kadesh, borne unmurmuringly the burden which he had placed upon them, had they not offended him by hasty temper, and the arrogation to themselves of glory which belonged to him, how different would have been their future!
With deep anxiety, the children of Israel awaited the return of their leaders. As they looked upon that large congregation, they saw that nearly all the adults who left Egypt had perished in the wilderness. The penalty pronounced against Moses and Aaron had been made known to the people, and now their absence excited in every heart a foreboding of coming evil. Some were aware of the object of that mysterious journey to the summit of Mount Hor; they knew that the death of Aaron was in consequence of the people's sin; and their solicitude for their leaders was heightened by bitter memories, and many self-accusings.
Heavy indeed seemed the sentence that those who had for forty years patiently shared the penalty of Israel's sin, who had borne with their murmurings, and by earnest intercessions had so often averted from their guilty heads the swift judgments of God,—that these chosen men, overcome at last with the ingratitude and complaining of the people, and letting go for a moment their hold of the divine strength, should be prohibited from sharing the joyous, triumphal entry of the promised land,—that they must, with the rebellious multitude, perish in the wilderness.
By this judgment, God would impress upon his people the lesson, that, whatever the temptation, there is no excuse for sin. Those whom he has called to do a great work for him, he will endow with all the strength required to execute their divine commission. Those only will fail who rely upon their own strength and wisdom, instead of trusting in the mighty God of Israel. A man may explore all the treasures of science and literature, he may reach the very summit of earthly power and greatness; but if he becomes self-sufficient; if he fails to connect with Heaven, and by faith appropriate to himself the promises of God; if he does not become strong in divine strength to battle for the right,—all his exaltation446will avail him nothing. The knowledge that fallen man may gain by connection with God will impart a dignity which sits with heavenly grace, and which leads him to place a proper estimate upon his work, and upon all his faculties. He is a co-laborer with God, bearing a commission from the Most High, and working, with all patience, heartiness, and love, for the Master.
God designs that all his servants shall let rays of light shine forth from their holy lives, filling the world with the light of his glory, not their own. Men who live and work for God will possess patience, humility, and meekness, coupled with a reverent, sacred dignity, reflected from the character of Christ. They will manifest simplicity and tenderness, propriety of conduct, and purity of motive and action, which are not earth-born. The Spirit of the Holy One dwells in their hearts, and directs their conduct. And the Divine Presence within, shining forth in the life and character, gives them influence with their fellow-men. This sacred presence must be an abiding power with all who work for God, or he will not accept their labors.
For one sin, Aaron was denied the privilege of officiating as God's high priest in Canaan in offering the first sacrifice in the goodly land, and thus consecrating the inheritance of Israel. Moses was to continue to bear his burden in leading the people to the very borders of Canaan. He was to come within sight of the promised land, but was not permitted to enter it. Here the children of Israel saw that God was no respecter of persons; that the sins of men in exalted stations will no more be permitted to pass unpunished, than if committed by men in lowly positions.
The watching, waiting people, at last see Moses and Eleazar slowly returning; but Aaron is not with them. Upon Eleazar are the sacerdotal garments, showing that he succeeds his father in the sacred office. With quivering lips, and sorrowful mien, Moses tells them that Aaron died in his arms upon Mount Hor, and they there buried him. The congregation break forth into expressions of genuine grief; for they all loved Aaron, although they had so often caused him sorrow. As a token of respect for his memory, thirty days were spent in services of mourning for their lost leader.
The burial of Aaron, conducted according to the express command of God, was in striking contrast to the customs of the present day. When a man in high position dies, his funeral services are attended with the greatest pomp and ceremony. When Aaron died, one of the most illustrious men that ever lived, there were only two of his nearest friends to witness his death, and to attend his burial. And that lonely grave upon Mount Hor was forever hidden from the sight of Israel. God is not glorified in the great display so often made over the dead, and the great outlay of means in returning their bodies to the dust.
Although the whole congregation sorrowed for Aaron, they could not feel his loss as keenly as did Moses. The death of Aaron forcibly reminded Moses that his own end was very near; he would soon lay off the armor, and lie down in death. But short as the time of his stay on earth must be, he deeply felt the loss of his constant companion,—the one who had shared his joys and sorrows, his hopes and fears, for so many long years. Moses must now continue the work alone; but he knew that God was his friend, and upon him he leaned more heavily.
PRAYER.
"WHAT THINK YE OF CHRIST?"
By John Newton
What think ye of Christ? is the test,
To try both your state and your scheme:
You cannot be right in the rest,
Unless you think rightly of him.
As Jesus appears in your view,
As he is beloved or not;
So God is disposed to you,
And mercy or wrath is your lot.
Some take him a creature to be,
A man, or an angel at most;
Sure these have no feelings alike,
Nor know themselves wretched and lost;
So guilty, so helpless am I,
I dare not confide in his blood,
Nor on his protection rely,
Unless I were sure he is God.
Some call him a Saviour in word,
But mix their own works with his plan;
And hope he, his help will afford,
When they have done all that they can,
If doings prove rather too light—
A little they own they may fail—
They purpose to make up full weight,
By casting his name in the scale.
Some style him the pearl of great price,
And say he's the fountain of joys;
Yet feed upon folly and vice,
And cleave to the world and its toys;
Like Judas, the Saviour they kiss,
And while they salute him, betray;
Ah! what will profession like this
Avail in his terrible day?
If asked what of Jesus I think,
Though still my best thoughts are but poor,
I say, He's my meat and my drink,
My life, and my strength, and my store;
My Shepherd, my Husband, my Friend,
My Saviour from sin and from thrall,
My hope from beginning to end,
My portion, my Lord, and my all.
—John Newton.
PRAYER.
By Baptist Banner
PRAYER should never be forgotten. Not only should we breathe it forth when in "the congregation of the righteous," but even when alone, it should go up to God as incense from our souls. As we pursue our vocations—whatever our station in life may be—we may be trustfully leaning upon the arm of God.
Secret prayer is too much neglected. Doubtless we are in earnest when we join in prayer at the public meeting; but we suffer our daily cares to make us forget too much our secret devotions.
We need to go to God in secret and alone. Jesus loved secret prayer. On one occasion, we call to mind, he went up into a mountain by himself and continued all night in prayer to God. We have his Spirit. Let us follow its promptings and be like him. Let us pray in secret, that our reward may be public.
Prayer in the family should not be neglected. Twice a day at least the family should solemnly gather themselves together, hear God speak from his word, and offer solemn prayer to his name. Strange it is that this delightful service is so much forgotten, when it so greatly lightens life's burdens and brightens Christian life.
But some men say they can't offer a vocal prayer. No man ought to be that far from God. No man ought to be so afraid of men as to fear to speak to God—as to be ashamed to kneel before him and ask him for his mercies. We ought to talk to God because he is our friend and father. We ought to ask him for his love and care, and thank him for his blessings.—Baptist Banner.
NOT GOOD METHODISM.
THE Cincinnati Daily Times of May 29, 1880, speaking of the late session of the Methodist General Conference in that city contained the following:—
The law of the M. E. church, as amended at the present General Conference, reads as follows: When a minister or preacher disseminates, publicly or privately, doctrines which are contrary to our articles of religion or established standards, let the same process be observed as in cases of gross immorality; but if the minister or preacher so offending does solemnly engage not to disseminate such erroneous doctrines, in public or private, he shall be borne with, till his case be laid before the next annual Conference, which shall determine the matter.
The words "established standards," as used above, refer to sermons and notes of John Wesley, and possibly to certain writings of other early Methodists, which, by the recent action of the General Conference, are made the infallible interpreters, to the denomination, of the Bible.
The Times then proceeds to the inquiry whether the faith of modern Methodists on the subject of the punishment of the wicked is according to the "established standards." And to determine this it quotes a sermon from Wesley "On Hell," in which the literality and eternity of hell-fire is insisted on in the very strongest terms, after which the article continues as follows:
Whatever Methodist preacher disseminates, publicly or privately, a doctrine contrary to the above "established standard," must be treated as if he had committed theft, adultery, falsehood, murder, or any other gross immorality. Observe that the doctrine need not be contradictory to the established standard; it need not be a denial; if it be only contrary to, i. e., other than, and divergent from, the established standard, its dissemination, publicly or privately, even in the most confidential discourse in the most intimate friendship, must be inquired into, as was recently done in a Methodist ministerial trial, and treated as a case of gross immorality, subjecting the offender to expulsion from the ministry and membership of the church. It may be mentioned incidentally that the above "established standard" was actually quoted by the counsel for the church at the trial above referred to, and divergence therefrom in private and public utterances was the caput criminis which resulted in expulsion from the ministry and membership of the M. E. church.
The uncompromising heresy-hunter of the Times, having a few unwonted moments of leisure Thursday, started to run down a rumor that there was a certain member of the General Conference who was disseminating doctrines not only contrary but contradictory to the established standard above quoted.
He accordingly laid in wait, auribus arrectis, with pencil and paper in hand, for any Methodist preacher who should wander into the lobby of the hall where the Conference sessions are held. To all such he propounded the following question: "Do you believe there is material fire in hell to torment the wicked?" The answers were as follows:
E. Q. Fuller, D. D. (Georgia Conference) editor of the Methodist Advocate at Atlanta—I do not.
C. H. Payne, D. D., President of the Ohio Wesleyan University, and a member of the Cincinnati Conference—I do not. I don't know of more than two men of the Methodist Episcopal church that do, and one of them is dead.
Rev. Dr. W. H. Ferris (Northern New York Conference)—I do not believe in the punishment of the wicked by material fire, but I do, of course, believe in the punishment of the wicked.
O. H. Warren, D. D., editor of the Northern Christian Advocate and member of the Central New York Conference, said, "I believe it will not be a material fire. My belief is very positively negative on that point."
J. W. Thompson, D. D., of the Troy Conference—No, I don't believe a word of it.
Rep.—Do you preach to the contrary?
Mr. T.—Oh, yes; I denounce the idea of material fire.
Rev. Dr. William Bush, D. D. (Austin Conference)—I do not believe in it, and nobody else does nowadays.
A. S. Graves, D. D. (New York East Conference)—Oh, pshaw; nobody believes that.
R. M. Hatfield, D. D. (Rock River Conference)—I do not know what it is, but I don't believe it consists in material fire. The language of the Bible, both in regard to Heaven and hell, is figurative, designed to indicate that the first is a state of blessedness and the other is a state of misery, both to the very last degree.
Charles C. Stratton, D. D., President of University, San Jose, California—Oh, no, I don't believe in material fire.
R. S. Rust, D. D. (Cincinnati Conference)—No, sir.
Rev. Dr. A. Wheeler (Erie Conference), editor of the Pittsburg Christian Advocate—No, sir; I don't believe in material fire.
C. O. Fisher, D. D. (Savannah Conference)—I would not say outright that there will be material fire in hell, yet I see nothing in the way of it.
Rev. Dr. J. P. Newman (New York Conference)—No, sir. I don't think there will be material fire in hell. I believe as Milton says of the devil: "Where'er I am is hell, Myself am hell." I think the same idea is conveyed in the Scriptures in the words: "Where the worm dieth not, and the fire is not quenched." I believe that hell is in a man.
Rev. Dr. Abijah Marine (North Indiana Conference)—No, sir; I do not.
A. Webster, D. D. (South Carolina Conference)—No, oh, no; I do not believe in material fire in hell. I think that and the golden pavements and the pearly gates are all figures. Fire is that which burns in the soul,—the fire of remorse.
J. A. Price, D. D. (Baltimore Conference)—I don't hold to the materiality of the fire, yet I would not dispute it.
Rev. Dr. W. McK. Hester (Indiana Conference)—I don't believe there is any literal fire in hell. The punishment is more like the smitings of the conscience while living. It is the eternal remembrance of guilt.
The reporter ran across Bishop Haven in the lobby, and stopped him with the question,—
"Bishop Haven, do you believe that there is material fire in hell?"
"Well, I rather think not," said the bishop, with a bland smile.
H. B. Ridgaway, D. D., pastor of the Walnut Hills M. E. Church—I have always regarded the language as figurative, though it is impossible to fully determine it.
Rev. Dr. J. C. Hartzell (Louisiana Conference), editor of the Central Christian Advocate, St. Louis—I do not believe in literal hell-fire. These are all figures to express to us the intensity of the suffering there. I don't believe in this furnace business. I do not believe that God runs a furnace anywhere.
B. St. James Fry, D. D. (St Louis Conference)—I don't think anybody holds that idea. It used to be preached. I heard J. B. Finley preach it when I was a boy, and it frightened me so that I hardly slept for a week, thinking of how I was going to be scorched. But now nobody preaches it.
447Rev. Dr. J. G. Eckman (Wyoming Conference)—No, I do not believe it. The punishment is expressed in the most painful things we can find in material things to express it. Therefore, I conclude that the punishment of the wicked is the most painful which it is possible for us to endure.
Rev. Professor C. H. Payne of the Syracuse University—I do not know anything about it.
Bishop Harris—That's too hot a subject to discuss to-day, I think. Don't you?
J. D. Hammond, D. D., of Nevada—No, I do not believe it. I present the view of separation.
Rev. Dr. A. R. Bartlett (Detroit Conference)—No, I don't think it is a material fire.
Horner Eaton, D. D. (Troy Conference)—I don't believe in material hell-fire, but I believe in something worse.
J. S. Smart (Detroit Conference)—No, sir. I do not.
It may be said to all such heretics, It is only the forbearance and indolence of the church which permits you to remain; for not long ago a powerful Conference of the M. E. church fired out a member for a less heresy. He did not deny the materiality of the terrible physical torment of the wicked, but only its eternity, while the arch heretics mentioned above deny even its existence.
ON WHAT AUTHORITY?
FOR what reason do men prefer the first day of the week to the ancient Sabbath of the Lord? On what authority do men continually violate the day which God sanctified, and commanded mankind to keep holy? Papists have for Sunday observance the authority of their church. Protestants deny the authority of the church of Rome, and attempt to vindicate the change of the Sabbath by an appeal to the Bible. This is what we wish them to do. We ask them, therefore, to present a single text in which it is said that God has changed his Sabbath to the first day of the week. The advocates of the change have none to offer. If they cannot present such a text, will they give us one which testifies that God ever blessed and sanctified the first day of the week? Its observers admit that they have none to present. But will they not give us one text in which men are required to keep the first day holy, as a Sabbath unto the Lord? They acknowledge that they have none.
On what authority, then, do they exalt the first day of the week above the Sabbath of the Lord, which the commandment requires us to remember and keep holy? There is one reason urged for the observance of the first day of the week, which we will notice. “John was in the Spirit on the Lord’s day.” Rev. 1:10. It is claimed that “the Lord’s day” here mentioned is the first day of the week. But we ask, What right have they to assume the very point they ought to prove? This text, it is true, furnishes direct proof that there is a day in the gospel dispensation which the Lord claims as his own; but is there one text in the Bible which testifies that the first day of the week is the Lord’s day? There is not one. Has God ever claimed any day as his, and reserved it to himself? He has. “And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God had created and made.” Gen. 2:3. “To-morrow is the rest of the holy Sabbath unto the Lord.” Ex. 16:23. “The seventh day is the Sabbath of the Lord thy God.” Ex. 20:10. “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day.” Isa. 58:13. “Therefore the Son of man is Lord also of the Sabbath.” Mark 2:28.
Then the seventh day is the day which God reserved to himself when he gave to man the other six; and this day he calls his holy day. This is the day which the New Testament declares the Son of man to be Lord of. Is there one testimony in the Scriptures that the Lord of the Sabbath has discarded his holy day, and chosen another? Not one. Then that day which the Bible designates as the Lord’s day is no other than the Sabbath of the fourth commandment.
CONVERSION.
By R. F. Cottrell
The great work of conversion is crucifying the old man—putting to death the carnal mind, which is enmity against God and his law. When this is fully accomplished, there will be peace with God, and his law will be our delight; for it will be fully written in our hearts.
The great battle is with our sinful selves. And there should be no cessation of hostilities, till every root and fiber of the carnal mind—evil surmisings, jealousies, hatred, envy, and the like—are so completely dug out that they will never spring up again. Self-love and self-dignity, which are so easily provoked, can never enter Heaven; for if they should, they would make trouble there. That quality in us that is so quick to see imaginary affronts and slights, putting the worst construction on the words and acts of others, and is so ready to stand up for our rights, taking the defensive so strongly as to be really offensive, must be taken out of us before we pass the gates of the holy city; and the sooner this is done, the better for us. The fact is, our old man has no rights that we, as Christians, are bound to respect. Let us remember this, when he clamors for his rights. We should give him no quarter till he is dead, dead, DEAD. If we suffer him to live, if we give him encouragement and nourishment, he will destroy our peace here, and shut us out of Heaven at last.
There can be no real peace, under the best circumstances to be found in the world, to the suspicious, envious heart. "That ghastly, green-eyed monster which doth make the meat it feeds on," will find food in the most Christian society of this world; and it would be the same, could it find entrance, in the world to come. This is the reason we must be converted and become as little children, in order to enter the kingdom of Heaven.
Brethren, let us engage in this work. Let us fight in this warfare till the victory is fully gained. May the writer and the reader be successful in putting to death the carnal mind. May we be so fully converted to God that his law will be our delight, and that love be fully established in our minds that is void of vain glory, prefers others in esteem, is not easily provoked, thinketh no evil. Rom. 12:10; Phil. 2:3; 1 Cor. 13:5. If we are thus converted, we shall enjoy a peaceable state of mind here, and there can be no doubt of our final salvation; for the Lord will not be willing to leave us out of his peaceable and peaceful kingdom. R. F. COTTRELL.
HOW TO BE CHEERFUL.
There is no better receipt for cheerfulness, in such a world as this, than the habit of taking everything to God in prayer. This is the plain advice that the Bible gives both in the Old Testament and in the New Testament. This was the practice of all the saints whose history we have recorded in the Scriptures. This is what Jacob did when he feared his brother Esau. This is what Joshua did when Israel was defeated before Ai. This is what the church did when Peter was in prison. This is what Paul did when he was cast into the dungeon at Phillippi. It is trying to carry their own burdens which so often makes believers sad. If they will only tell their troubles to God, he will enable them to bear them as easily as Samson did the gates of Gaza.—Sel.
HIGHER STANDARDS.
By Eliza H. Morton
EVERY one who succeeds in life has in his mind an ideal standard, which he strives to reproduce in his work; and the more perfect the ideal in the mind the more perfect will be the work produced. The painter finishes a glorious picture, and men admire and praise it; yet he who painted it knows that the vision which first came to his soul far excelled the imperfect work of his hand. The poet writes a simple song, which sinks deep into the hearts of many; yet the poet feels that his brightest dreams cannot be expressed in words. The sculptor sees an angel in the stone, and unvails what seems to other eyes a form of perfect beauty; but the sculptor looks deeper, and sees many an imperfection. The architect erects a splendid mansion; yet it answers not his ideal of beauty.
It is ever thus in life. Our ideals flit on and above us. There is ever something higher and unattained which our hands vainly strive to grasp. It is not given to mortal man to realize his brightest aspirations. We ever reach after some unknown good; but when we obtain immortality, then we shall "know as we are known." Our restless hearts will be satisfied, and our brightest hopes realized. Heaven will more than fill our yearning souls. The bliss and immortal glory of that far-off shining home will give us peace, joy, and perfect happiness.
The artist, sculptor, and poet will there find forms of beauty, songs of glory, and visions of surpassing loveliness. The architect will there see the city that "hath foundations, whose builder and maker is God." The golden streets and pearly gates of the New Jerusalem will more than fill his highest ideals of architectural beauty. The weary ones of earth will lay down their burdens to rest on the banks of the river of life, and all will be satisfied.
Oh, blessed thought! to dwell in the "green pastures and beside the still waters" of our Saviour's love. No more conflicts with sin, no more aches and pains, no more weary days and restless nights, but all joy and light, and we redeemed, purified, and saved.
ELIZA H. MORTON.
"DEM SUPPOSES."
THOSE who are so anxious about the future as to be unhappy in the present, may learn a lesson from a poor colored woman. Her name was Nancy, and she earned a moderate living by washing. She was, however, always happy. One day one of those anxious Christians who are constantly "taking thought" about the morrow, said to her—
"Ah, Nancy, it is well enough to be happy now, but I should think your thoughts of the future would sober you. Suppose, for instance, that you should be sick and unable to work; or suppose your present employers should move away, and no one else should give you anything else to do; or suppose"—
"Stop!" cried Nancy, "I neber supposes. De Lord is my Shepherd, and I knows I shall not want. And, honey," she added to her gloomy friend, "it's all dem supposes as is makin' you so mis'ble. You orter give dem all up, an jes' trus' in the Lord."—Presbyterian.
UNDISCIPLINED TEMPERS.
By Bishop Temple
Of all things that are to be met with here on earth, there is nothing which can give such continual, such cutting, such useless pain, as an undisciplined temper. The touching and sensitive temper, which takes offense at a word; the irritable temper, which finds offense in everything, whether intended or not; the violent temper, which breaks through all bounds of reason when once roused; the jealous or sullen temper, which wears a cloud on the face all the day, and never utters a word of complaint; the discontented temper, brooding over its own wrongs; the severe temper, which always looks at the worst side of whatever is done; the willful temper, which overrides every scruple to gratify a whim—what amount of pain have these caused in the hearts of men, if we could but sum up their results! How many a soul have they stirred to evil impulses; how many a prayer have they stifled; how many an emotion of true affection have they turned to bitterness! How hard they sometimes make all duties! How painful they make all daily life! How they kill the sweetest and warmest of domestic charities! Ill temper is a sin requiring long and careful discipline.—Bishop Temple.
ADVICE TO GIRLS.
SOMEBODY gives the following advice to girls. It is worth volumes of fiction and sentimentalism:—
Men who are worth having, want women for wives. A bundle of gewgaws bound with a string of flats and quavers, sprinkled with cologne and set in a carmine saucer—this is no help for a man who expects to raise a family of boys on veritable bread and meat. The piano and lace frames are good in their places, and so are ribbons, frills and tinsels; but you cannot make a dinner of the former, nor a bed blanket of the latter—and awful as may seem such an idea to you, both dinner and bed blankets are necessary to domestic happiness. Life has its realities, as well as fancies, but you make it all decorations, remembering the tassels and curtains, but forgetting the bedstead.
Suppose a man of good sense, and of course good prospects, to be looking for a wife, what chance have you to be chosen? You may cap him, or you may trap him, or catch him, but how much better to make it an object for him to catch you. Render yourself worthy of catching, and you will need no shrewd mother or brother to find you a market.
A COMPREHENSIVE PRAYER.
THOMAS A KEMPIS, who died just one hundred years before the German Reformation, is said to be the author of this prayer: “Give me a clear understanding against all error, a clean heart against all impurity, a right faith against all doubtfulness, a firm hope against all difficulties, fervent charity against all indifference and negligence, great patience against all disturbance, holy meditation against every filthy imagination, continual prayer against the devil’s assaults, good occupation against the tiresomeness and drowsiness of the heart, and lastly, a devout remembrance of thy holy passion against the wounding of the soul by vices. Assist me, O my God, with all these, thy good gifts, and confirm me in all thy holy words. Amen.”—Alliance.