Earlier text: LIFE SKETCHESGod's Providences.
By James White
IN the advancement of the cause of the third angel's message, God's providential care has been manifested all the way. We would here mention one marked case with which we were connected. When the Seventh-day Adventist publishing association was incorporated at Battle Creek, Mich., some of the most ardent friends of the cause who designed to take stock had advanced money to the amount of two thousand dollars. This sum we placed in the hands of brokers, at ten per cent interest. While on a western tour in the autumn of 1860, we stopped at the house of Brother H. Pratt, of Markesan, Wisconsin, and while at family prayer we had a presentiment that our babe then six weeks old was sick. He appeared lying in his mother's lap, with head and face terribly swollen and inflamed. We immediately wrote to Mrs. W. that all was not well with the child, and when she received the letter, three days later, and as she read it with the apparently healthy child on her lap, she stated to those around her, that if husband was there he would not have faith in his presentiment. But that night the bed was dressed with damp sheets, the next morning the child was sick, indeed it was a marked case of erysipelas, affecting first the head and face. Now we will go back in this narrative to the house of Brother Pratt of Wisconsin. That night we dreamed that the brokers, with whom we had deposited the money for the Office, were selling shop worn shoes in an inferior store, and as we saw them we exclaimed They have come down! These words awoke us, and for a moment we felt a little concerned for the Lord's money which was in their hands. But soon both the dream and the presentiment passed from our mind. We had an appointment at Monroe, Wis., and at Clyde, Ill. We filled the appointment at Monroe the next week and then passed on to Clyde. We put up at the house of Brother E. Wicks. As we entered the house Brother R. F. Andrews, who has since entered the ministry, handed us a telegram from Mrs. W., stating that the child was at the point of death and requesting us to return home immediately. We then stated to those present that we were prepared to receive the news for God had shown us the sickness of the child while at the house of Brother Pratt. We were so confident in this matter that we told Sister Wicks that she would hear from us that the child's disease was in its head and face. When we returned home we found the child lying in his mother's arms, precisely in the same posture and condition in which it passed before our mind while bowed before the Lord at the house of Brother P. The child lived four weeks. The funeral was in the forenoon, in the afternoon we went to the Review Office, and as we stepped over the threshold the presentiment and the dream flashed before our mind. We then stated to the foreman in the Office that God had shown us in a figure that the money was not safe, and that we should immediately take it out of their hands, which we did to purchase stone, brick and lumber for the new building. The first of July we made a tour east, stopping at Rosevelt and Bucksbridge, N. Y. The day before we left we drew what remained of the principal and interest. When we reached the place of our second appointment we put up at the house of Elder Byington and while there we received a note from his son, a printer in the Review Office, that the day after we left Battle Creek, these brokers made an assignment. At that time not less than fifty thousand dollars from the citizens of Battle Creek and vicinity was in their hands on deposit, and there has never been any dividend whatever paid them. Many in Battle Creek knew that we had deposited with these men and they supposed that we had lost as others had done. And on our return from the east the question was frequently asked us, How much did you lose, Elder White, by these men? We had the pleasure of responding, Not one dollar. Well you were lucky, was the frequent remark. The providence of God has cared for this means that has been solemnly dedicated to the cause for which we have given the best of our life; we would then relate the facts in the foregoing narrative, and felt justified in making the strong statement, that God sent his angel to warn us as verily as he sent his angel to warn Joseph in a dream to take Mary and the infant Saviour and flee into Egypt from the wrath of Herod.
J. W. Jesus as an Householder.
By Ellen G. White
"Who then, is a faithful and wise servant, whom the Lord has made ruler over his household." Matt. 24:45. The Redeemer of the world asks who? and the question should come home to every heart, Lord, is it I? Christ is represented in the text as a man who took a far journey, left his house and gave authority to his servants, and to every man his work. Thus it appears that a work is given to every person, there is no exception, and the faithful performance of this work will bring to its doer the commendation of the Master. To ignore responsibilities makes men slothful servants, and the do-nothing in religious service will receive the condemnation of the Master. The work of each one corresponds with the ability given him of God. All responsibility does not rest upon the ministers who teach the truth but upon every one who believes the truth. Religion, in this age of the world, is made to connect with the day of rest, and the ordinary church service, but is divorced from the daily business transactions of life. Many professed followers of Christ are content with merely performing their formal religious duties. But when asked, What have you done for Jesus, what self-sacrifice have you made for his dear sake who made the infinite sacrifice for you, they must answer, Nothing. Christ identified his interests with suffering humanity. He laid aside his high command in heaven, where he was worshiped of the angels, and came to a world seared and marred by the curse of sin, in order to save man. He suffered, and died, the just for the unjust, that fallen man might be partakers of his glory hereafter. But this sacrifice of Christ in man's behalf does not lessen the necessity of man's denying himself, and making sacrifices for God on his own account, and in his own behalf. The life of Christ is for our example; we are to follow in his footsteps. Some ministers are dangerously misleading the people. They would have them accept the fatal sophistry of Satan that simple belief in Christ is sufficient for their salvation; that good works have nothing to do with it. Christ, by his example and precepts taught an entirely different doctrine. Men must not depend too much upon what the ministers tell them, but must themselves examine the law and the testimony. If religious teachers speak not according to this word, it is because there is no light in them. The word of inspiration shows us that beneficence is essential to the Christian character, and its growth in grace. Our means must be consecrated to God, and we must feel that it is not our own, but given us in trust, to be used in the Master's service. Our labors should be sanctified to God. We must do good, and use our means and influence for the benefit of our fellow creatures. In short, if we would truthfully bear the name of Christian, we must follow the example of Christ, who went about doing good. He gave his life to elevate and ennoble fallen man, and that he might exalt him to his right hand. We have here the pattern of the purest self-sacrifice for the sake of others. Worldliness, selfishness and pride are foreign to the character of a true Christian. Many professors of religion do nothing for Christ by personal effort.253 They are contented to have others do what properly belongs to themselves to perform, and, by lending a feeble influence for the workers, feel that they are doing good by proxy. Such persons do not possess that faith that works by love, and purifies the soul. They have no genuine religion, that enters into their daily business, and regulates every action of their lives. A living faith in Christ is demonstrated by good deeds in our families, and our neighborhoods, by thoughtful, and practical consideration of the poor, by visiting and comforting the widows and the fatherless in their affliction, by keeping ourselves unspotted from the world, and by using our means and influence for the advancement of the cause of God. This must not be done grudgingly or murmuringly, but freely and cheerfully as Jesus gave all for us. Nothing should be withheld from God; he claims the whole heart, talents, and property of those who profess his name. Those who ignore responsibility and their work for God are in a deplorable condition. The angel's record of their lives, as far as usefulness in the cause of God is concerned, presents one mournful blank. Such persons are as trees destitute of fruit, bearing only leaves. They are only cumberers of the ground, darkening with their unproductive boughs the ground that should be occupied by fruit-bearing trees, and excluding the sunshine from those that would be productive but for their shadow. Conformity to the world is positively forbidden in the word of God. The inspired apostle writes: "Be not conformed to this world." In order to prevent this the opposite course is enjoined upon the true believers: "Be ye transformed by the renewing of your minds." The all-powerful grace of God, uniting with the efforts and will of man, works the transformation in the life and character of man, and brings him into a position where he can prove what is that good, and acceptable, and perfect will of God. One who engages in the work of helping and blessing others is being transformed by the renewing of his mind, being a partaker of the divine nature, having escaped the corruption that is in the world through lust. The apostles are diligent in their injunctions not to love the world, neither the things that are in the world. "If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." Christ was ever severe in his denunciations of hypocritical professors, those who bore no fruit to his glory. He frequently declared that there was more hope for the veriest open sinner than for the pretender. Jesus would cleanse the temple of the soul from the defiling sins of selfishness, pride, envy, and love of the world. He would purify it for his own abode. God calls for workers. All who are his followers must work the works of Christ, deny self, and take up their cross daily. All may wash their robes of character, and make them white in the blood of the Lamb. This white vesture provided by the Lamb of God slain from the foundation of the world represents a life of purity and holiness, distinguished from the life of the worldling. Such a course will leave a bright track heavenward, which attracts all who would leave the vanities of the world for holier joys beyond. We would intreat the idle professor, the fruitless tree to be a fruit bearer, doing their duty to the world. A BROTHER asks, "Does the Bible teach family prayer? Does the Bible teach that a man must thank God every time he eats? There is a church here that call themselves Christians that say 'no, it would be too formal to do so.'" It is a strange idea that true thankfulness of heart to God expressed by our lips will lead to formality. We certainly believe in thanking God every time we partake of a meal for the bounties of his providence. We are told by the apostle Paul, "Whether ye eat or drink, do all to the glory of God," and "in everything give thanks." We think the Bible clearly teaches family prayer, for a curse is pronounced upon the families that call not upon God. This clearly implies in a family capacity, and not simply as individuals. But we present this subject in an article from Nevins. He says:- "There are families that call not on the name of the Lord. Nor is it a new thing. There were such so long ago as when Jeremiah lived. He takes notice of them. He has a prayer about them. It seems he was divinely inspired to call down the indignation of the Lord upon such families. 'Pour out thy fury,' he says, 'upon the families that call not on thy name.' I would not like to have been a member of one of those families; and much less the head of one of them. It must have been very offensive to the Lord that there were families in which he was not acknowledged and worshiped. And if there were such families among the heathen nations that offended him, how much more must it have displeased him that there should be such families even among his people Israel! families that did not in the family capacity invoke him! I do not know why it should be less offensive now. I do not believe it is. Families are now under as great obligations to God as ever they were. "Some persons ask why we insist on family prayer as a duty. They say that we cannot produce any precept enjoining it. That is true enough. But I wonder if that is not a duty, the omission of which is the subject of prophetic denunciation. I wonder if that is not by implication commanded, the neglect of which brings down the wrath of God on those guilty of the neglect. There are some things so manifestly reasonable, and of such self-evident obligation, that they need no law expressly enjoining them. It is not necessary that they should be taught in so many words. "But if we have no express precept on the subject, we have pretty good examples in favor of it. I suspect Abraham, who was so careful to instruct his household in the way of the Lord, did not neglect to pray with them. And David, I am quite confident, prayed in his family. It is said of him on one occasion, that 'he returned to bless his household.' No doubt there were both prayer and praise in that family. Certainly Joshua must have prayed in his house. How otherwise could he have fulfilled his resolution that his house, as well as himself, should serve the Lord? What! resolve that his house should serve the Lord, and not join with them in supplication for the grace to serve him! That is not at all likely. "Now I would ask if it is not proper and right that every head of a family should adopt the resolution of him who said, 'As for me and my house we will serve the Lord?' But can there be religion in a house without prayer? Is there not inconsistency in saying, 'I and my family will serve God, but we will have no family altar nor offering'? Is not prayer an essential part of the service of God? I wonder if any one ever lived who supposed that family prayer was not more pleasing to God than the omission of it? I wonder if any one ever omitted it for fear of being guilty of will-worship, or through dread that it might for some reason offend God. I wonder if the practice of family prayer ever distressed any conscience. The omission of it has troubled many. "It is admitted, I believe, to be the will of God that we should pray to him socially. The Lord's prayer was constructed for social use. The disciples were directed to use it when they should pray together; and it is accordingly in the plural number; not my Father, but our Father. Now, is God to be socially worshiped, and yet not worshiped in that first, most permanent, and most interesting form of society--the form of society instituted by God himself--the family? Is that to be believed? But the Lord's prayer seems not only intended for social, but for daily use. 'Give us this day our daily bread' is one of its petitions. It does not contemplate the morrow. It asks supplies but for one day. Now if, as it appears from this reasoning, social prayer should be daily, where but in the family, the society which is abiding, and which a single roof covers, can it with propriety be daily? Should there be public religious services daily, or daily prayer-meetings for this purpose? Then, how suitable it is that those who together share their daily bread, should together daily ask it! "How reasonable and comely is household religion--family worship! Common blessings, such as families daily share, call for common thanksgivings. Common wants, such as families together feel, call for common supplications. Is it not fit that families, in retiring to rest at night, should together commit themselves to the Divine keeping; and in the morning unite in praising the Lord for having been their protector? It is a clear case, it seems to me. Besides, fathers are directed to bring up their children 'in the nurture and admonition of the Lord.' But can they do this, while they pray not with them, and for them? I do not know how we are to comply with the apostolical exhortation to pray 'everywhere,' unless we pray in the family, as well as under other circumstances. "Is any one in doubt whether the practice or omission of family prayer will be the more pleasing subject of retrospect from the dying bed, or the eternal world? Parents should not forget that presently may come the long deferred and greatly dreaded season of taking the last look, and the last leave, of those whom their decease is to make orphans. Oh! then, what a sweet thought it will be to enter into the dying meditation, that they have been in the daily habit of bowing down with their children in prayer, and commending them to the care and grace of their heavenly Father, and that they may now, indulge the confident hope that he will infinitely more than supply the paternal place which they are to leave vacant! "But what need of more argument? I suspect everybody secretly admits the obligation of family prayer. I judge so from the trouble many are at to apologize for the neglect. It tries them not a little to satisfy even themselves with an excuse. The usual plea is inability. They have not the gift, they say. What gift? Can they not collect their family together night and morning? Have they not so much authority in their own house as that? And then can they not read a portion of Scripture to them; and kneeling down express their common desires to God? But what if it be hard at first, it will soon be easy if persevered in. The beginning of almost every good habit is difficult. The most of those who make this apology presume on their inability. They say they cannot before they have tried. But until they have tried, they do not know whether they can or not. What if some have tried once and failed. One failure should not dishearten them, nor two, nor even twenty. Demosthenes tried speaking many times before he became an orator. Besides, how do those who presume on their inability to conduct family worship know what assistance they might receive from God, if they were to make an humble and faithful experiment. "If any one shall condescend to read this who does not pray in his family. I advise him to commence immediately. He knows that he will never be sorry for it, if he does; but he is not so sure that he may not be sorry for it, if he does not. If there were no other reasons in favor of the practice, this alone would be sufficient. I think it is Jay who says that a family without prayer is like a house without a roof--it has no protection. Who would like to live in such a house?" "REMEMBER the words of the Lord Jesus, how he said, It is more blessed to give than to receive." Acts 20 : 35. If all believed this assertion, there would be less desire to receive, and more would covet to be givers. Yet it is doubtless true, whether it is believed or not. The apostle Paul calls attention to this saying of our Lord, which had otherwise remained unrecorded; and his life and labors were such as to convince all that he, for one, believed it true. His own hands had ministered to his own necessity and the necessity of those who were with him. He had set an example so that others might willingly labor to support the weak. And in harmony with this great truth concerning giving and receiving, he says to the Philippians, "Not because I desire a gift; but I desire fruit that may abound to your account." Phil. 4 : 17. Here the same principle is required. The fruit of giving abounds to the account of the giver. He is the gainer. All have the privilege of sharing in this fruit. The blessing is not confined to those who can give largely. The pureness of the motive is weighed, rather than the gift. The large gift given to be seen of men and admired by them, has its reward in human honor and applause. "Verily, they have their reward." They gain the object sought; but it is worthless. But the mites given by the poor, with an eye single to the glory of God, amount to more than all such; yes, and more than all that is given with good motives from those that have an abundance, and consequently feel not a sacrifice. And it should not be forgotten by ministers that the priests who received tithes from the people had the privilege of giving a tithe of the tithes thus received to the Lord. Those who receive means consecrated to God have the privilege of doing something that may abound to their account. If they fail to embrace this privilege, they are the losers; since they permit the blessing which might be theirs to rest upon others. If they receive much, they certainly cannot afford to lose this privilege; but if they receive but little, by withholding, they Selling Out Cheaper Than Esau
By Roswell F. Cottrell
sell it very cheaply. Can they afford to sell out cheaper than Esau did?
R. F. COTTRELL. (Condensed from Review and Herald.)
Peoria and Cleburne.—Brother Jenson writes: “Sabbath, July 20, I was with the brethren at Peoria, where we had a good meeting in their newly completed house. Here I heard of seven who had lately commenced to keep the Sabbath from reading. These reside between Peoria and Cleburne, twelve miles south-west of Cleburne. I was with them the 22d and staid several days speaking five times. Sabbath, July 27, these brethren and sisters joined us in a meeting at Cleburne. This was a profitable occasion, and we enjoyed much of the blessings of the Lord. The 30th I reached the place twenty-eight miles west of Dallas where I labored some last winter, and six took a stand on the truth. Two of these had moved away, one had given up the truth, and three are still faithful.” Sauk Center,—Brethren Curtis and Battin report August 6: “Eight have signed the covenant, and we believe that several more are keeping the Sabbath, and will come out after a time. Last Sunday and evening, the Methodist minister gave two discourses upon the Sabbath, taking the ordinary course, yet finally telling his audience that Christ ‘never gave a command for keeping any Sabbath;’ that there is not in the New Testament ‘a thus saith the Lord for a seventh-day Sabbath, nor a first-day Sabbath, nor any other Sabbath.’ He then proceeded to establish a first-day Sabbath on the authority of Christ, the apostles, and the early fathers. Last evening we reviewed him at the tent, before about a hundred quiet and attentive listners. His effort has helped us greatly.” Allegan and Douglas.—Elder W. H. Littlejohn writes: “On Sabbath, July 6, and Sabbath and Sunday, July 13 and 14, I was with the church at Allegan. On the latter of these two days, the regular quarterly tract and missionary meeting was held. The attendance was large when we take into consideration the fact that the meeting took place in the midst of the harvest. Elder U. Smith was present, and Brother J. M. Baker was ordained elder of the church. The labors of Brother Smith were appreciated, and added greatly to the interest and profit of the meeting. On Friday, July 19, I went to Douglas, where I spent the Sabbath and Sunday. The church in that place is small, but active and well united.” Sedalia.—Elder Butler reports August 8: “We have thirty-five names on the covenant. In some respects the interest has been greater this week than any time before. The Presbyterian and Methodist ministers have preached six or eight sermons against us, on the immortality question. The latter opened up last Sunday quite heavy in two discourses. He warned his hearers against this ‘rehash of German materialism,’ told them ‘this which came with the Bible was more dangerous than German atheism,’ was ‘worse than pantheism,’ etc. We thought it was best to give the gentleman the benefit of a special notice, so we got out a handbill for Tuesday night, for his benefit, as he is rather the leading clergyman of the place. We had the largest congregation we have had since the first Sunday night. Nearly a thousand people were out, and listened with close attention for an hour and three-quarters. The Lord specially helped me. I felt quite weary and worn from constant labor before the service, but had much freedom in showing up his fallacies. It was a great moral victory. Last night I spoke on spiritual gifts, confining myself to the Bible argument for their perpetuity.” Mooresville.—Tent labor closed in this place July 26. As the result of the labors of Brethren Chaffee and Woodruff six have embraced the truth, none of whom ever belonged to any church before. Reese’s Mills.—The attendance was good during the meetings held here. Elder S. H. Lane reports ten as taking a decided stand upon the truth. Besides these there are several living near who came out some months ago; and Sabbath meetings are established. He commenced meetings at Noblesville, August 2, with good congregation. True Heroism.
By Rev. I. M. Pines
ALL the great and noble characters of history have laid claim to heroism, and the common consent of mankind has, in all times conceded them the honor. But there is a dignity and beauty which invests the heroes of the Bible, and which lends a pleasing charm even to their failings. A contrast between the world's hero, and the true moral hero will show in what they differ mainly, and make manifest the beauty of the latter over the former. Heroism as set forth in the great of this world, means, in a great measure, the oppression of the weak, taking advantage of the ignorant and helpless, and the extent of its destruction of honor, property, and morals. War, is said by some one, to be the sport of death, and rejoices only in the extent of its spoils; and such as have been most skillful and successful in warlike operations have been reckoned the greatest heroes. If this were the legitimate course to true heroism, there would be high premium on vice and sinful ambition. But such is not the heroism of the Bible. The object of the world's hero is the gratification of a selfish ambition, at the sacrifice of ennobling principle for the sole purpose of securing the homage of the lauding populace. The object of the true moral hero is the glory of God, and welfare of men. The former seeks to enthrone and deify human might and ingenuity, the latter to conceal, and put in the far background the human, and assign to the proper place, the divine element of true heroism.—God's power through human instruments. Who has failed to see something in the life and character of Abraham far surpassing anything in the records of human greatness? When called out to offer his only son as a sacrifice to God, he came in contact with some of the strongest passions of the human soul; parental affection—the bond of the race, and the unseen end. The natural was brought into subjection to the higher law of God. To conquer the opposing circumstances in the way of God's glory, that he might become the father of the faithful, was an achievement which the world never understood, and more signal than any ever achieved on the battle-field or on the road to literary eminence. The world had never been blessed with an illustrious example of patience until the army of opposition and discouragements were driven back by Job's death-like grasp on the living Redeemer. "Though thou slay me, yet will I trust in thee,"—this very willingness to die proved the vanquishment of all his foes. The fixed and unchanging purpose of Daniel and the Hebrew children to be true to the living God, was even master of the king of beasts, and proved an extinguisher of "the violence of fire." Pre-eminent in true heroism stands the noble St. Paul, the vessel of the gospel to the Gentiles. If ever the combined forces of earth and hell were directed on a single man, it was on Paul. But his foot was planted on a rock, the Rock of ages, his heart was fixed to go at the call of his Master, whether that call led to Jerusalem to await bonds, imprisonment, or death, or in the gladsome mission of feeding the hungry with the bread of life. We are well acquainted with his victory shout as he fell on the field: "I have fought the good fight," etc. The gospel had in him an able advocate, and his writings will be a sacred legacy to the church for all time to come. In all these examples there is a daring and unchanging purpose linked with the omnipotence of faith and confidence in God, and these constitute true heroes. The object of worldly heroism being self-agrandizement and personal fame, the road to these necessarily lies across the rights and safety of the helpless and unarmed. Had the world a fair and impartial view of the moral phase of the principles and motives which prompt these heroes, it would tend to rob them of much of their glory. Men in public positions often dream that the chief end to be attained is the applause of their special friends, forgetting the public good. Thus they become the tools of cunning intrigues until they are accomplices in the most daring acts of corruption and dishonesty. Now in such characters there is not a single element of the true hero. The brave man would stand up in opposition to the solicitations to corruption around him, and in God conquer. In social life there is much need of being heroic—evil and destructive habits threaten the church, and the individual. To yield to these, and be led to the block, is the tamest cowardice. The heralds of the cross must have the courage to raise the alarm, and Zion's host the daring to enter the field and vanquish sin. The evergreen laurels of God's blessedness will be the crown of all his true and loyal heroes, and this will surely be enough for us to all eternity, but let us not forget that before the victory is celebrated, there comes the struggle for the mastery.—Rev. I. M. Pines, in Evang'l Messenger. Miss Lilly and Her Pupil.
My father was a farmer, and a practical man, who always had as good crops and large as the country produced. He wished his children to be educated well, so far as the stone school-house of the district afforded facilities. It pleased him to see them stand at the head of the spelling class, and to hear that they wrote the best hand in school. He was one of the trustees of the district and was very particular in selecting teachers, so much so that it came to be understood, that if Captain Humphreys was pleased, that was at once a passport to the favor of the whole district. A man was employed to teach the school in winter, when large boys and girls were in attendance, and a woman filled the post in summer. To the former four dollars a week was paid without a murmur, but to the latter one dollar was considered ample compensation. My father was usually a just and benevolent man, but like many others, he had never thought of the injustice done to a woman in the small compensation allowed her. When I was in my tenth year, full of fun and frolic, a perfect hater of fractions and syntax, and at enmity with teachers in general, there came to teach our summer school a delicate looking girl who could not have numbered more than seventeen years. Her fair face, deep blue eyes, and clustering auburn curls, her soft manners and graceful movements, at once won the admiration of the little girls, who treated her with the most gentle affection. The older heads of the district were shaken in doubt that one so youthful and gentle could control and teach the band of mischief-loving children that thronged the school-house. Miss Carey, or Miss Lilly, as she wished to be called, was soon so firmly enthroned in the hearts of all, both old and young, that their doubts gave place to earnest efforts for her success. A disobedient urchin soon found himself so unpopular, that he was glad to pay his way back to favor by becoming a pattern of propriety. I saw all this, yet I could not consent to yield my independence, as I thought, for I considered myself too much of a man to be longer under woman's government. I assumed a lawless air, and amused myself by playing various tricks upon my more obedient neighbors. Miss Lilly reproved me gently, but I was not willing to acknowledge the power of kindness. One day, in class, the word patch was given me to spell. In rapid succession I spelled patch, patched, patched dress, pointing at the same time to her well worn garment, which had been neatly darned in various places. Instead of the laugh which I expected to raise, a feeling of horror like an electric shock, pervaded every member of the school. Little faces, pale with anger, and eyes flashing indignation, were turned upon me from all sides. Miss Lilly first blushed to her eyes, then pale and trembling sank to her chair, while she forced back the tears that gathered in her eyes. Suddenly that little band gathered around her, twining their arms about her neck, kissing her face and hands, and showing every kindness that little sympathizing hearts could devise. It being the hour for dismissing the evening school, Miss Lilly sent all away with a kind kiss, until I alone remained; she then said gently, "Albert you may be dismissed." I was completely subdued, and quietly leaving the house seated myself under a tree by which she must pass. When she came, with tears trickling down my cheeks, I begged pardon for my misdeeds. She wiped the tears from my eyes, and seating me by her side, talked to me as I never before had heard woman talk. In that hour I felt myself a changed being; and ambition was born to become good, great and rich, that I might help such women as Miss Lilly. She told me of her infirm father, of her mother's labors to support her little ones, and of the effort she had made to give her, the eldest child, sufficient education to teach. She told me of her own efforts to assist her mother by sending her nearly all her little wages, and of her nightly studies to prepare herself for teaching a higher school. I went home that night with my head full of grave reflections and good resolutions, some of which I strictly kept. Ever after I was ready to fight any boy who showed the least disrespect to a female teacher. In after years, when wealth and opportunity were mine, I carried an open hand, heart and purse, for women striving against difficulties to gain honorable positions. Miss Lilly lived to earn wealth and fame, and a rich store of love from all with whom she mingled.—Sel. SAID a lively little boy to his mother, "I wish you would hire Sally again, I don't like to work so much." "And why not, my son? Work is good for us; work makes us happy." "It does not make me happy, and it does not make you happy," was the prompt reply. That mother saw her error. Tender and devoted as she was, she had often been grieved by the indifference which her children manifested when required to share with her those labors which her circumstances made it needful for her to perform. But the secret was now told; she had come herself with a disquieted mind to the performance of her task; and although she had not suffered her lips to utter the truth that labor was painful, the lineaments of her face, and the tones of her voice, had conveyed to their young minds this impression more deeply than any words she could have uttered. That children are good physiognomists, is a common remark; but few realize how well they read the mother in her eyes. Her looks make a deeper impression than her words—her spirit than her precepts; and when her instructions are neglected, her example is never forgotten. When all these are at variance, the quick eye of childhood detects the inconsistency; and true to the impulse of feeling, he at once decides that truth is falsehood, or that his mother is not sincere; and thus he early learns, either to despise the truth, or to reject that authority which he cannot respect. I believe many of our sons learn their first lessons in infidelity on their mother's lap; and far better had it been for those sons, had they learned those lessons in the school of Hume or Voltaire. Better put into our children's hands the writings of Paine, than fill their minds with objections to the truth derived from the inconsistency of parental example. When mothers learn to bear the necessary toils and trials of life, not only with meekness and patience, but with cheerfulness and composure, they will meet in the bright eye and happy faces of those for whom they labor, the reward of whatever of self-denial or self-control it may have cost them. The man whose hands are red with the blood of his fellow-man, is called a hero; many speak his praise; but the word of wisdom tells us that he that ruleth his own spirit, is greater than he that taketh a city—and those who have achieved this triumph, find in their own experience, that curse from which they may not escape, converted into choicest blessings.—Advocate and Guardian. I ASKED for grace to lift me high
Above the world's depressing cares.
God sent me sorrows. With a sigh
I said, "He has not heard my prayers." I asked for light that I might see
My path along life's thorny road;
But clouds and darkness shadowed me
When I expected light from God. I asked for peace, that I might rest,
And think my sacred duties o'er;
When lo, such horrors filled my breast
As I had never felt before. "And oh!" I cried, "can this be prayer,
Whose plaints the steadfast mountains move?"
Can this be Heaven's prevailing care?
And oh, my God, is this thy love!" But soon I found that sorrow, worn
As duty's garment, strength supplies;
And out of darkness, meekly borne,
Unto the righteous light doth rise. And soon I found that fears, which stirred
My startled soul God's will to do,
On me more real peace conferred
Than in life's calm I ever knew. Then, Lord, in thy mysterious ways
Lead my dependent spirit on;
And whensoe'er it kneels and prays,
Teach it to say, "Thy will be done." Let its one thought, one hope, one prayer,
Thine image seek, thy glory see;
Let every other wish and care
Be left confidingly to thee.
—Sel.