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Review and Herald, Vol. XXXI, No. 6

PRAYER.

Review and Herald

Third-day, January 21, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Third-day, January 21, 1868

PRAYER.

By Jos. Clarke

BY JOS. CLARKE.
TEXT. “Lord, teach us to pray.” Luke xi, 1.
PRAYER is the yearning of the helpless child for its absent parent. It is the spirit of adoption, the cry of the helpless, dependent, but trusting soul clinging to its only hope, the infinite One in Heaven. All here is floating and uncertain. Vanity is written upon all earthly possessions. Sickness and death, pain and suffering, are everywhere. Riches and honor are of little value in themselves, and when attained, hard to be retained. Friendships, too often fickle, and oftener rendered uncertain by the ravages of death, and by the fever for change and removal, and the accustomed changes of society, suffice in a few years, to present us with new faces, and in some way to hide away from us most of those we once loved and esteemed.
Most painful of all considerations is this, that sin has marred the fair face of nature, and man, once so noble, and standing innocent and lovely before his Creator, has fallen; and with him the whole aspect of nature is changed, and wears a face of comparative gloom. To God alone the soul turns in its forlorn and disquieted situation, feeling, too, that within, as well as without, there is ruin and desolation.
Man, of himself, is powerless to assist you. In fact, most of your fellow-beings care but little to assist themselves. To help the sin-sick soul, few are willing; and a still smaller number are able to give you wise counsel. There are many blind guides you cannot trust, many worldlings, who would laugh at, and deride your anxious thoughts; many stupid ones, who would stare in blank astonishment at your foolish fears, as they would call them. Almost bewildered, the penitent soul turns away from the sickening confusion around, and turns to its Father in Heaven, who always sees clearly into its troubles and doubts; to the Creator, who cares for the falling sparrow. With relief and confidence the troubled soul looks up to him to aid directly and indirectly, in its emancipation from sin and its iron chain.
Is it possible that Jehovah has condescended to open a door of hope? Is there a ladder like Jacob’s which unites Heaven and earth? Do angels ascend and descend between Heaven and earth, to strengthen, defend and enlighten benighted souls? Can the poor soul find where that ladder is placed? Can he view it, even though its lofty hight is veiled in clouds, and its distant form is hid from his gaze? May he place his feet upon the lower round, or upon the next above? May he tempt its lofty hight? Has God forbidden him? Nay, may not angels stand beckoning you on higher and higher?
How great the privilege we possess, of coming to God in prayer. The worldling, in the hight of his prosperity and pride, thinks it beneath him to kneel before God. It would sink him in his own and others’ esteem, to bend the knee with Jesus’ humble followers in prayer. He could not stoop to this. But were he privileged to telegraph across the ocean, or around the world, this would not be to his discredit; he would at least be pleased to perform such a labor, and would correctly remark that the “telegraph is the greatest marvel of the age.”
Away in the distant heavens shine bright and beautiful stars, the abodes of intelligent beings. Among them we behold some far more beautiful and bright than others. Somewhere among these brilliant orbs, is located the home of the Creator, surrounded by a retinue of angels, and the highest order of beings. There Jehovah holds his court in majesty and untold glory.
The humble soul, prostrate before God, in secret and alone, calls for that help which man can not bestow. In a moment, perhaps, he realizes that he is in communion with that Being, whose face no man hath seen, or can see in mortal flesh; that Being, whose dwelling is so many millions of miles away from earth, has come by his Spirit to converse with him in his poverty and weakness. He has placed himself in communication with the Creator of the universe, whom angels revere and worship, personally asking his divine influence and protection.
How superior is the exercise of prayer to all the proud doings of the worldling. He may be in a useful and honorable employment; but if a spirit of pride rules his motives, his work is unacceptable before God, and a low or unworthy motive may render the noblest of traits and acts without merit and excellence before Him. But when the humble publican bows in penitence before the Judge of all, then he transfers his allegiance from the god of this world to his rightful Lord. This is what the Lord requires, and what he views with pleasure. So long as the soul does not make a complete and thorough reform, however amiable and noble may be its traits of character, God cannot accept it, for there is no whole bond of union; but when, by deep repentance and thorough reform, the soul turns to God, there is an opportunity to call upon Him with a prospect of his prayer’s being answered.
It is a marvel to us, that not a desire or aspiration of heart after God, not a word of prayer is uttered to Him, but he is perfectly acquainted with the nature of such desire or prayer, and his knowledge is so all-pervading, that not a prayer, be it ever so hidden and silent, is unknown to him, and when we consider that Heaven, his dwelling-place, is located at so vast a distance from us, from whence he personally superintends his vast domains, receiving the homage of angels, as well as that of the intelligent inhabitants of those sinless abodes in the far-off heavens, amid all his vast concerns, the all-wise Creator so veils his glory as to manifest his great love for fallen man in this sin-cursed earth, and notice all that takes place in this dark world, marking with the strictest scrutiny every word and act. How is this possible? says the finite mind. How does he keep this ever watchful, this sleepless supervision? Can you tell? Truly God is infinite, and his works are wonderful. Surely it is no matter of pride in man that God so manifests himself; but it is certainly a mark of blindness, to be ashamed of calling upon God, our Creator, for what we need, and rendering thanks to him for the countless favors we constantly receive at his hand.
Fervent, humble prayer begets within the heart of him who offers it, holy love, and saving faith, and an increase of all the Christian graces; so that the soul heretofore barren and unfruitful, becomes fruitful in all that is good and holy. Thus works mingle with faith; and watchfulness and circumspection necessarily accompany the prayerful soul; else it is soon turned from prayer to carnality, and from carnality to apostasy.
The prayerful soul is a diligent one; for it has many labors to perform, many things to look to, many sins to overcome, many inlets to evil to watch against, many difficulties to encounter. “In all things be circumspect,” is an injunction of Heaven upon all who would inherit the promised land, and to maintain a prayerful spirit, the most rigid watchfulness is necessary; for the Holy Spirit forsakes the unwatchful soul, and leaves it in gloom, in which state prayer is a difficult, and seemingly hopeless employment. Yet, even here, prayer is the only means of restoring the soul to watchfulness and active labor.
Thus we see works attending the prayer of the good man; not merely because it is so commanded, but by a natural affinity between faith and works; so that the faith which is without works is at least a dead faith, perhaps a false one, or one built up in self-deception. And not only do works help faith and prayer, but neglect of duty hinders prayer as much as actual sin hinders the same, and makes it void of fruit; while works, performed in humility, in love, and cheerfulness, do make prayer comforting and strengthening, and render it effectual and availing; and while this is so, watchfulness and circumspection guard the heart, and so protect faith. Faith itself is a main ingredientin prayer, and works strengthening faith do continually assist prayer.
Prayer is hindered often, by the coming in of worldliness, setting our hearts on worldly things, upon this or that thing acquired, our friends, our property, here a care, there a pleasure, or a want, or desire, or design, or disappointment, or failure. Each considered apart from God, and each demanding a portion of the affections, or the attention, time is wasted, and God is forgotten. Thus, by a law of the mind, the affections are gradually transferred to the world; for what we think most of, we soon learn to love most; and what is out of the mind, is soon out of the affections. But the watchful, praying soul will not do this; for in every gift and favor, it finds reason for praise to God, which is a part of prayer; and in every care, and design, and disappointment, it finds cause for prayer, for aid, or support, as the case may be; for all its plans are submitted to God for his acceptance; and disappointments and trials only drive the weary one to God for consolation.
Thus the devout soul finds prayer an antidote for worldliness, a preventive of ingratitude and self-dependence; and he who becomes lukewarm, finds this one of the first evidences of a relapse; that he has lost that spirit of fervent prayer which characterized the early portion of his experience, when his heart was warm with the love of God, and glowing with desire for the salvation of his fellow-men; and a distaste for, and a neglect of, prayer, marks the downward course of the apostate, from his early hopeful state, to his last fatal leap in the dark domains of unbelief.
It has been truly remarked that our prayers are too often aimless, and without plan, and even our most fervent prayers are so often forgotten by us, that, when the answer comes, we do not always recognize the hand of God in the matter, having forgotten that we had prayed for this blessing. This is a great neglect, and wrong. God would have us be very careful to mark his providence, and when we pray, let us bear in mind the prayer, and hold ourselves in readiness to praise him for the answer he has given. Indeed, we may say self-examination should always precede prayer, and thus prepare the heart for it.
Prayer is an evidence of faith; for when the Lord called upon Ananias to visit the persecutor, Saul, and restore his sight, he gave to this faithful man this evidence of Saul’s conversion: Said he of Saul, “Behold, he prayeth!” This he would have Ananias understand was an evidence of the conversion of that persecutor, that he prayed; not as scribes and Pharisees exhibited themselves in the attitude and with a form of prayer, but truly he would have Ananias understand that the lion was changed to the lamb; that the furious warrior was transformed into the humble, praying Christian. Behold, he prayeth! What a change! How much was conveyed in these few words! Reader, can this be said of you and me? Behold, he prayeth! not as the hypocrite, for display; not as the miser, for more of this world’s dust; not as the ambitious, for promotion; not as the worldling, for thrift; but for release from sin, and guidance in holiness; such prayer as the adopted child offers to his Father in Heaven, to bring him safely home from the howling wilderness of earth, where beasts of prey wait to tear and rend. Here is no home for such a child, and he can but pray for deliverance.
Such men as Elijah, fleeing from Ahab and Jezebel; or David, as he fled from the jealous Saul; or Jeremiah, in the miry dungeon; or Daniel, in the den of lions, could realize that this world was not a home for God’s people; and each individual of the millions of martyrs could realize personally the same truth. They each of them sent up to Heaven the same cry of distress, and of each it was said, Behold he prayeth!
Ah! such prayers as they offered! We know little of their experience. No doubt angels ministered to them, and often marvelously sustained them in answer to prayer; for, not only did they pray, but their brethren also prayed for them; and thus they were first prepared, and then sustained in their protracted sufferings. “Thy prayers and thine alms are come up for a memorial before God,” said the angel, as he addressed the noble Roman centurion, that humble servant of God who took such a lively interest in all that concerned the church; and Peter was sent for, and the Holy Spirit was poured out upon that praying saint, and upon all his house; and neighbors and friends participated in the blessing.
It was while prayer was made without ceasing by the church, that the massive iron door of the prison opened of itself, and a glorious angel set Peter at liberty, freeing him from his fetters, and strengthening his soul within him.
(Concluded next week.)

THE WEIGHT OF A TEAR.

A PAIR of scales before him, a rich man sat and weighed A piece of gold—a widow's all—and unto her he said: “Your coin is not the proper weight, so take it back again, Or sell to me for half its worth—it lacks a single grain.” With tearful eyes the widow said, “Oh, weigh it, sir, once more; I pray you be not so exact, nor drive me from your door.”
“Why, see yourself, it's under weight; your tears will not avail.” The second time he tries it; and it just bears down the scale; But little guessed that rich man, who held the gold so dear, That the extra weight that bore it down had been the widow's tear!

The Sermon.

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.

THREE RULES FOR AVOIDING CHURCH DIFFICULTIES.

By Dudley Marvin Canright

EVERY where we go we are constantly finding trials and difficulties between brethren and sisters to be settled. This has led me to study how they might be avoided. I find three rules, which, if followed, will save the churches from a greater part of these trials.
1. When a brother or sister in any way injures us, what shall we do? The common way is to tell it to your wife and children and get them all stirred up about it. Tell it then to all your brethren and sisters, except the offending person, dwell upon it, magnify it, and make it look as bad as you can, so that all who hear you shall be thoroughly satisfied that you are right, and the other inexcusably wrong. Then when the offending brother at last hears of it through some one else, say that you never cared much about it, and that if other people didn’t tattle there would be no trouble about it now.
This is the common practice, but very different from the Bible rule. “Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.” Matt. xviii, 15-18. This is an excellent rule, and given by the very best authority. If your brother in any way injures you personally, remember it must be against you, yourself, and not against any one else that the wrong is committed, then go to him alone and talk it over with him. Do this before you talk it to any one else. Generally this will put an end to the matter; if it does not, then take a couple of witnesses with you. If this does not settle it, then tell it to the church.
Whoever takes a different course from this, does wrong, and errs from the faith.
2. If we learn that our brother has anything against us, what shall we do? In this case, the general custom is to wait till he comes to us with it. We fall back upon our dignity and say, “If he has anything against me, let him come to me; I am ready to meet it; it’s not my place to run after him.” But will this excuse us if he neglects to do his duty by coming to us with the matter? No, it will not. It then becomes our duty to go to him about it. Matt. v, 23, 24: “Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” When we remember that our brother has aught against us, then before we offer our gift to God it is our duty to go to him and have an understanding about it. This rule again applies to personal matters between two individuals. Hence from these two rules we see, 1st. That it is our duty to go to our brother if he offends us personally, and 2dly. That it is our duty to go to him if he is offended with us personally. These are excellent rules, and commend themselves to every man’s common sense.
3. But if we shall hear some evil report about our brother, or learn that he has wronged some one else who is not a believer, what shall we do? Here again the usual practice is to talk this over, very confidentially of course, with all the family whether believers or unbelievers, then with all our brethren and sisters and ask them what they think about it, and, last of all, if at all, go to the accused brother with it. Now, this is all wrong. “Oh no,” says one, “I don’t believe in doing that way. When I hear any such thing from outsiders against one of my brethren, I think it is my duty to go right to him with it.” But, my good brother, that is entirely wrong. You are entirely out of your place; that is not your business. “Why, then,” says one, “would you have us pay no attention to such stories? am I not interested in this matter? does it not injure the cause generally? Suppose my neighbor comes to me and says, ‘I thought Mr. B. was called a Christian, is he not a member of your church? I haven’t a particle of faith in him; he cheated me out of five dollars the other day, thus and so. Now, what shall I do in that case? Is it not my duty to go to Bro. B. and tell him about it?’” No sir; you have chosen an elder to oversee the church, and all such affairs belong to him. Go to him with it. You may lack discretion, or may not have the right spirit to go to Bro. B. with it; or if you have, others may not have. Now you have chosen for your elder a man in whom you all have confidence. Lay it before him, and then it becomes his duty to investigate the matter, but you have no further responsibility in the matter. What is the use of having church officers, and then assuming their responsibilities ourselves?
If these three rules are enforced, I can see no excuse for tattling and backbiting among brethren and sisters.
D. M. CANRIGHT.

“DARE TO BE RIGHT.”

By E. R. F.

THIS is a short sentence, but filled with meaning. It implies a battle to be fought, and points to the victory won. The battle is not for the strong alone. All may engage in it; and, as expressed by the apostle, the contest is “with the world, the flesh and the Devil.” These are all mighty foes, but not invincible.
In what does true moral courage consist? Is it the mere acknowledgment of truth? When soldiers arrange themselves on the field of battle, with the enemy at hand, they have yet to make the trial of their courage. Many test it with their life-blood. So with those who engage in the contest with evil. When they see and acknowledge the truth, they have but marched out upon the battle-field. Their courage is yet to be proved. It is at this point, many draw back and show their lack of bravery. They cannot stand up stiffly and valiantly for the right, against the sneers of their enemies. My friends, if the frown of the world look so terrible, how do you expect to meet the penetrating gaze of the King of kings, when the “great day of his wrath is come?” Oh! I entreat you, gird yourselves anew for the battle, and cease not the warfare till the victory is yours. Many have already sealed their courage with their lives. Shouts of victory have ascended from the flames and the racks, and millions of martyrs rest from their labors, awaiting the crown, which, the apostle tells us, is to be bestowed at the coming of Christ. A person may be numbered among the world’s heroes, may stand unmoved in the thickest of the fight, and unterrified may face death at the cannon’s mouth, and yet be destitute of moral courage. Alexander the Great is an instance of this. The conqueror of nations, he had not the courage to resist the temptation presented through the medium of the appetite. He fell, and his glory is shrouded in shame.
What a striking and beautiful contrast to this, do we behold in the life and character of Jesus. In him we have a perfect example of true courage. He was tempted in all points like as we are, yet without sin. Despised and rejected of men, and buffeted by Satan, he ever kept in view his mission on the earth. He was a “Man of sorrows” and acquainted with grief, yet he overcame all, and is exalted to the right hand of God, making intercession for us. Blessed Saviour! we would look to thee for strength in the battle.
Brethren and sisters, Jesus is our Captain; and he bids us overcome even as he also overcame. We each have a work to do, and the promise is, that, if we act well our part, we shall sit with Christ on his throne. What greater honor could we desire? ’Tis more than we could claim, to be exalted to a place at his feet, but his great love lifts his people to a place at his side. Truly, if Alexander could demand of a cowardly soldier, bearing his name, to give that up or else imitate his courage, our Lord with greater emphasis, calls on us to give up his name or follow his example. If thereever was a time when the people of God should have courage, it is now, while the perils of the last days are thickening around us. Let us study more to be like Christ and to reflect his image. May the Lord help us who are young to heed the solemn testimonies given us, and to show forth the character of Christ in our lives. I have never felt more like being in earnest about my salvation than I do at the present time. Jesus is soon coming: We can engage in the battle but little longer. Our enemy is making every effort to deprive us of eternal life, but our Redeemer is mighty to save. Then let us possess courage in the Lord, fight nobly, and when the battle is over and the roll called, not one will be missing. May we ever live faithful, and be saved in the kingdom of God.
“Dare to be right, dare to be true, You have a work which no other can do. Do it so bravely, so kindly, so well, Angels will hasten the story to tell. Dare to be right, dare to be true, God who created you, cares for you too, Treasures the tears that his striving ones shed, Counts and protects every hair of your head.”
E. R. F.
Battle Creek, Mich.

IT MAKES NO DIFFERENCE.

By Susan Elmer

This is often said by people when the claims of the fourth command are urged upon them. I don't think, say they, it makes any difference which day we keep. Still, they are particular to keep the first day; and why? Because the masses keep it.
Some contend that the Sabbath has been abolished; others, that it has been changed from the seventh to the first day; others, that there is no Sabbath. Still, it comes to us from the lips of Jehovah, so plain that a child may understand it: “The seventh day is the Sabbath of the Lord thy God.”
Can we say it makes no difference whether we obey the Lord or not? Surely his law is not abolished; for we read that all his commandments are sure; “they stand fast forever and ever.” Ps. cxi. Again, we read concerning his testimonies, “I have known of old thou hast founded them forever.” What a pity so much time, paper, and ink, should be worse than wasted in order to prove that the seventh day is not the Sabbath. In vain do we seek for the abolition of a law when God has pronounced it unchangeable. It will not do to say that the first day is the Sabbath; for sin is the transgression of the law, and where there is no law there is no sin; and in vain do we search the Bible from beginning to end, for a command to keep it. We have abundant proof that Christ and his disciples kept the seventh day, as also Paul. We learn also in the last chapter of Isaiah, that it is to be kept in the new earth.
Still it is said, It makes no difference. Now, supposing a father on leaving home, should tell his son to do a certain piece of work; but instead, the son should, in spite of his father's command, do something altogether different. Would he receive the approbation of his father? And is the Almighty less particular? Should a man sow foul seed instead of wheat, and contend that it made no difference, would he not find that what a man soweth, that shall he also reap? We read that man shall not live by bread alone, but by every word that proceedeth out of the mouth of God; and is not the Sabbath a part of those words? Supposing Noah, after warning the Antediluvians faithfully to repent, for unless they did, the Lord would send a flood on the earth to destroy them all, should then turn around and tell them, But if you can't believe it, it makes no difference; would it therefore make none?
It makes no difference! Alas! look back and see what God's ancient people suffered on account of their disobedience. Nation is destroyed of nation, and kingdom after kingdom, to say nothing of the punishment of individuals. How careful we should be to keep the perfect law of God. In the great day of accounts, when called to answer for the deeds done in the body, we shall then realize the difference.
But list! what words are these, that fall so sweetly on the ear? It is the blessing falling from the lips of the great Lawgiver, pronounced on those who keep his commands: “Blessed shalt thou be when thou goest out, and when thou comest in. Blessed shall be thy basket and thy store.” Again, we listen to the words of our adorable Saviour in his closing benediction: “Blessed are they that keep his commandments, that they may have right to the tree of life, and enter through the gates into the city.”
Dear Jesus, it is enough. Thou hast died to purchase for us this inestimable treasure. With hearts full of gratitude we would keep the commandments, that to the words, “Behold, I come quickly,” we may utter the glad response, “Even so, come, Lord Jesus.”
SUSAN ELMER.
Ashfield, Mass., Jan. 6, 1868.

NEW YEARS.

By L. D. SANTEE

It may perhaps interest some to know how the church in this place spent New Years. It was determined to provide a basket dinner and recreation for the church and Sabbath-school scholars. Some wondered what could be done for amusement, as we do not believe in the popular amusements of the day. New Years came at last and all the children were on the qui vive, expecting a good time. The little folks began to gather in good season. The cold gave a rosy glow to their cheeks, and they formed a pleasing picture as they gathered around the fire. They amused themselves in various ways until dinner. One of the Sabbath-school scholars read the 150th Psalm, after which the children gathered around a large table spread with an abundance of healthful food, the older ones being served afterward. Dinner over, another short Psalm was read, when nearly all adjourned to a wide lane and engaged in simple and athletic games calculated to give tone and vigor to the system. It was pleasant to see those that had long been engaged in the struggle with the world, cast aside their sterner cares and become for a little while children.
After playing a suitable length of time, all returned to the house, where Bro. J. M. Santee addressed us for a short time on the debt of gratitude that we owe to our Creator and Preserver, and on the duty of children to their parents.
The company then dispersed well pleased with the day's entertainment. Some were with us who were not professors. They enjoyed the occasion much. May they be wise and seek by obedience for immortality and pleasures that shall last forever.
New Years eve we attended a prayer-meeting at Bro. Sock's. It was a solemn time. We all vowed to be more faithful in the year to come. May the Lord help us to pay our vows. Just one year ago we attended a prayer-meeting at the same place. Dear friends then met with us that are now separated from us. May they with us be sanctified through the truth, and bid a long farewell to mortality when Jesus comes. Will another New Year's dawn find us upon the earth? Shall we still be probationers? May the Lord help us to be patient, to stablish our hearts in every good word and work.
L. D. SANTEE.
Gridley, Ill.

THE CHANGEFUL—THE UNCHANGING.

“Jesus Christ the same yesterday, to-day, and forever.”
How beautiful thou art, O green, bright earth! How sweet thy tones of music and of mirth! Thou hast bright, laughing halos poured from heaven; Thou hast the cool, pale beams by moonlight given; And stars that flash out from their jewelled skies And smile on thee, O earth, with watchful eyes. <center>How beautiful! how beautiful!</center>
Thou hast small flow’rets and green forest trees, Old silent hills, and summer bird and breeze; Thou hast the melody, so clear and sweet, Of winds and waters when their voices meet; Thou hast bright faces round the clustered hearth, The infant’s laugh—the songs of love and mirth. <center>How beautiful! how beautiful!</center>
O earth! thou home of lovely things and fair! Hath CHANGE a dwelling midst thy beauty rare? Go ask yon angry cloud that veils the sky; Go ask yon bud that blossoms but to die; Go ask the storm-wreathed hills, the leafless trees— The turbid streams—the wildly surging seas! <center>How mournful! Oh, how mournful!</center>
Go ask each cherished home of happy years! The babe’s sweet laugh hath changed to troubled tears! The heart that clung to heart now clings no more; Forsaken is the joyful love of yore; Death calls the loving and the loved away, And others fill their vacant seats to-day. <center>How changeful! Oh, how changeful!</center>
And dost thou, CHANGE, bear universal sway? Can mortals pass not from thy realms away? There was a day of darkness and of doom, Which raised pale dwellers from the risen tomb; When angels trembled, and men fearless gazed; When on the quivering earth a cross was raised! <center>How awful! Oh, how awful!</center>
Upon that blood-red cross a MONARCH hung! An ELDER BROTHER’S bleeding brow was wrung! For man he bore the purple gauds of scorn, His kingly crown, a diadem of thorn! His heart, which thrilled with love, so deep, so strange, For man was probed! Thou wert not there, O CHANGE! <center>How wonderful! how wonderful!</center>
Ah no; He cannot change, that SAVIOUR, KING! Whose songs triumphal saints and angels sing; The same, when crushed to earth his cross he bears— The same, when soul-gemmed coronet he wears, The same, when coming in his bright array— The same forever, yesterday, to-day! <center>How glorious! how eternal!</center>

THE MINISTER'S SALARY.

A worthy miller—so Dr. Chaplain tells the story in Mr. Dunbar's memoir—was once pained by hearing that the minister was going away for want of support, the church having decided that they could no longer raise his salary. He called a meeting, and addressed his brethren very modestly, for he was one of the poorest among these comfortable farmers. He asked if want of money was the only reason for this change, and said if they all were united in desiring the services of the pastor, they could still keep him. The pastor was useful and beloved; but the flock was so poor.
“Well,” said the miller, “I have a p’an by which I can raise his salary without asking any of you for a dollar, if you will allow me to take my own way to do it. I will assume the responsibility for one year. Have I your consent?”
Of course they could not refuse this, although they expressed surprise, knowing the miller to be but a poor man.
The year drew to a close. The minister had been blest in his labors, and no one had been called on for money. When they came together, the miller asked the pastor if his wants had been supplied, and his salary promptly met? He replied in the affirmative. When the brethren were asked if they were any poorer than at the beginning of the year, each one replied “No,” and asked how they could be when their church privileges had been so mysteriously paid for. He asked again, “Is any man poorer for keeping the minister?” And the reply was the same as before.
“Then,” he said, “brethren, I have only to tell you that you have paid the salary the same as you always did, only more of it, with greater promptness. You remember you told me to take my own way in this matter; and I have done so. As each one of you brought his grist to mill, I took out as much grain as I thought your proportion, and laid it away for the salary. When harvest was over I sold it, and have paid the minister regularly from the proceeds. You confess that you are no poorer; so you have never missed it, and therefore made no sacrifice. Now suppose we stop talking about letting our minister go, and add enough to his salary to make us feel that we are doing something.
Mr. Dunbar used to say, “Oh, for a miller in every church!”

CHRISTIANS IN THE VALE.—

Some well meaning Christians tremble for their salvation, because they have never gone through a valley of tears and sorrow to arrive at regeneration. To satisfy such minds, it may be observed that the slightest sorrow for sin is sufficient if it produce amendment, and that the greatest is insufficient if it do not. Therefore, by their own fruits let them prove themselves; for some soils will take the good seed without being watered by tears or harrowed up by affliction.—Moore's Rural New Yorker.
RELIGION will always make the bitter waters of Marah wholesome and palatable, but we must not think it will continually turn water into wine because it once did.

Scripture Notes.

VICARIOUS SACRIFICES OF THE HEATHEN.

Lev. xvi, 22. And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.
Most ancient nations had vicarious sacrifices, to which they transferred, by certain rites and ceremonies, the guilt of the community at large. The white bull sacrificed to Apis, by the Egyptians, was of this kind; they cut off the head, and after having loaded it with execrations, that “if there be any evil hanging over them, or the land of Egypt, it may be poured out upon that head,” they sold it to the Greeks or threw it into the Nile.—Herod. Petronius Arbiter says, the ancient inhabitants of Marseilles, [a colony of Phoeacans from Asia,] whenever afflicted by pestilence, took one of the poorer citizens, who offered himself for that purpose, and having fed him a whole year with the purest and best food, adorned him with vervain, then clothed him with sacred vestments, led him round their city, loading him with execrations; and having prayed that all the evils to which the city was exposed might fall upon him, they precipitated him from the top of a rock. Suidas mentions a custom, to devote a man annually to death, for the safety of the people: throwing him into the sea with the words, “Be thou our purifier.” But the custom nearest to the Hebrew is found among the Hindoos, [with whom] a horse is used for a goat. See Halhed. Dr. A. Clarke.

HOW TO COMPUTE HEBREW NUMBERS.

1 Sam. vi, 19. And he smote the men of Beth-shemesh, because they had looked into the ark of the Lord, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the Lord had smitten many of the people with a great slaughter.
The Arabians, in dates and other large numbers, place the units first, then the tens, then the hundreds, then the thousands; thus, they speak of the year twelve and three hundred, which is not 1500 but 312,—and applying this method of notation to 1 Sam. vi, 19, The Lord smote 50,070 men, in the Heb. text seventy, two fifties, a thousand (in figures 70, 100, 1000,) equal 1170. As we can hardly suppose 50,070 persons had looked into the ark, the smaller number is more credible. The same method may be applied with the same success to 2 Kings, xix, 35. Perhaps, too, there were other methods of reckoning used in the sacred books, as by the abacus, &c., and if we cannot reckon their numbers properly, it follows not that they are erroneous, but that we are ignorant.

WEIGHT OF THE TABERNACLE.

Num. iv, 25. And they shall bear the curtains of the tabernacle and the tabernacle of the congregation, his covering, and the covering of the badger's skins that is above upon it, and the hanging for the door of the tabernacle of the congregation, &c.
Dr. A. Clarke computes that there were 14 tons, 266 lbs. of metal employed in this movable temple, besides the immense weight of the skins, hangings, cords, boards and posts.—Jenks.

EASTERN WRITING.

Num. v, 23. And the priest shall write these curses in a book, and he shall blot them out with the bitter water;
Write.] Probably with ink prepared without any calx of iron. The ink used in the East is almost all of this kind,—a wet sponge will completely efface the finest of their writings.—Clarke.

QUAILS.

Num. xi, 31. And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth.
Quails.] These visit Egypt in vast quantities about this time. (March and April.) Hasselq. It should not appear absurd, that these (driven across the sea, so the Heb.) fell in such a multitude about the camp, [20 miles or so] from it on each side, waiting, as it were, for the Israelites to come out and pick them up. Forskal notices from the letters of Michael, from Constantinople, that it was there known, and a circumstance of daily occurrence, that quails were so fatigued by flying across the sea, without a chance to rest, as to fall down immediately on attaining the shore. Two cubits high upon the face of the earth.] Vulg. they flew in the air at two cubits height above the earth: which the Heb. does not seem to admit. I think rather, that the Heb. indicates that piles of two cubits high were here and there collected, leaving vacant spaces, through which the people might walk to collect them. Rosenm. Though the phrase “stood up,” v. 32, (as Dr. A. Clarke, remarks) seems to indicate that they knocked them down, with clubs perhaps, in their low flight: for if they had lain about the camp, exhausted, they need not have hurried themselves. v. 32.—Jenks.
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