I AM reading through, with some attention, Prof. Bush's Notes on the Pentateuch, and finding many things which are interesting to me, I herewith make some selections for the benefit of the Review.
On Genesis i, 20, the phrase, "that hath life," Mr. Bush says:
"The original word implies 'breath,' and so denotes an animal which lives by breathing. It is chiefly applied in the Scriptures to creatures capable of sensation, and thus distinguished from inanimate matter. Though spoken of man, it does not by itself denote the intellectual or rational faculty, which enters into our ideas of the human soul."
On Chap. i, 29, God's grant of food to Adam, the words, "I have given you every herb bearing seed, . . . to you it shall be for meat," he remarks:
"There is no difficulty in supposing animal food not in use in the primitive times; for it can hardly be said to be so, generally speaking, in Asia, at the present day. The mass of the people have it only occasionally, and in small quantities, and many do not eat flesh-meat more than two or three times a year."
Gen. ii, 2, "On the seventh day God ended his work," is interpreted as follows:
"These words, literally understood, would seem to imply that the Almighty performed some part of the work of creation on the seventh day. But as we are elsewhere informed that six days only were actually thus employed, it would, perhaps, be equally proper to render the original 'had ended,' instead of 'ended,' as is done by many commentators."
On the ordinal word "seventh" he remarks:
"The original word for 'seventh,' comes from a root, signifying to be full, complete, entirely made up. 'Seven,' therefore, is often called a perfect number, being used for many, or for a full number, however large."
Chap. ii, 3, "God blessed the seventh day," has the following note:
"A peculiar eminence and distinction are here clearly attributed to the seventh day above the other six, for upon it alone was bestowed the express benediction of the Deity. As it cannot be conceived how any particular day can be said to be 'blessed,' otherwise than by being made the appointed time for the communication of some benefit or happiness to intelligent creatures, when God blessed the seventh day, he must have pronounced it to be the time for conferring his choicest blessings on man. He blessed it, therefore, by connecting inestimable blessings with the proper observance of it. He consecrated it as a day of holy rest and worship; as a season set apart for the devout contemplation of the Creator's works, and the divine perfections manifested in them, and whoever honors the day with a corresponding observance will not fail to experience the peculiar blessings of Heaven in consequence."
Gen. ii, 7, the history of man's creation, on the phrase, "Breathed into his nostrils the breath of life," we find:
"Heb. Nishmath chayim, (breath of lives); intimating, as some have supposed, that man possesses the vegetative life of plants, the sensitive life of animals, and that higher rational life which distinguishes humanity. Still it is not certain that this is the import of the plural in this word, nor is it possible to say with confidence what is. As to the action here attributed to the Creator, we are not to suppose that any such process was actually performed by him as breathing into the nostrils of the inanimate clay which he had molded into human form. This is evidently spoken after the manner of men; and we are merely to understand by it a special act of omnipotence imparting the power of breathing or respiration to the animal fabric that he had formed, in consequence of which it became quickened and converted to a 'living soul,' that is, a living and sentient creature. This act is indicated by the phrase, 'breathed into his nostrils,' because the function of respiration is chiefly visible in this part of the human frame."
On the phrase, "Became a living soul," Mr. Bush speaks like a candid critic, although a believer in the common view of the nature of man:
"The phrase 'living soul' is in the foregoing narrative repeatedly applied to the inferior orders of animals which are not considered to be possessed of a 'soul' in the sense in which that term is applied to man. It would seem to mean the same, therefore, when spoken of man, that it does when spoken of beasts, viz., an animated being, a creature possessed of life and sensation, and capable of performing all the physical functions by which animals are distinguished, as eating, drinking, walking," &c.
"Indeed it may be remarked that the Scriptures generally afford much less explicit evidence of the existence of a sentient immaterial principle in man, capable of living and acting separate from the body, than is usually supposed."
His note on the organic appearance of the serpent who was the medium in Eve's deception, Gen. iii, 1, is, in our opinion, the only consistent view of the matter. Proceeding on the hypothesis that it was some creature quite different from the common serpent, he says:
"We find a general belief both among the ancient Jews and the early Christians that the serpent before the fall was not only gentle and innocuous, but in form and appearance among the most beautiful of creatures. In Num. xxi, 6, it is said that 'the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.' Here the original phrase is seraphim, or burning serpents, probably from their resplendent color, in which they resembled an order of angelic beings called also seraphs, or seraphim. Isaiah also, chap. xiv, 29, speaks of a 'flying fiery serpent,' doubtless of a similar species. We know therefore of no insuperable objection to considering the serpent of Eden as a far more splendid and beautiful creature than the common reptile so denominated."
On the view that the serpent was but the passive instrument of Satan's malignity, Mr. Bush quotes the apostle's statement, "And no marvel, for Satan himself is transformed into an angel of light," and adds:
"We know from Scripture of no other period in the history of this arch-apostate when the transformation here predicated of him is so likely to have taken place as that now referred to when he perhaps assumed the form of a bright, glorious, and winged serpent, of that kind which in Scripture are called seraphs or seraphim, from their luminous, burning, glowing appearance, an appearance that might very naturally have suggested the phrase 'angel of light.'"
This is in beautiful harmony with Spiritual Gifts, Vol. III, pp. 39, 40, to which the reader is referred.
Gen. iii, 4, in the serpent's colloquy with Eve, on the phrase, "Ye shall not surely die," Mr. Bush gives the following worthy note:
"Heb., 'Ye shall not dying die.' Greek, 'Ye shall not die the death.' Improving the advantage he had already gained in securing Eve's ear to his suggestions, he proceeds to question in direct terms the grounds of her fears as to the penalty threatened. 'It is not so certain as you imagine that such a direful consequence will follow. True, indeed, God has said it, but you cannot suppose he was really in earnest. He made use of this language merely as an expedient to keep you in awe, or he had some mystical meaning in the words, different from that conveyed by the simple letters. Do not then give way to such unworthy thoughts of an infinitely kind and gracious Being. Do not suppose that for so trivial an offense as eating a little fruit he will doom you to perdition, and thus suddenly destroy the most excellent work of his hands.'
Thus the enemy proceeded to impugn the divine veracity, charging God with nothing short of a lie. And such is usually the method adopted by his artful emissaries. They begin by suggesting doubts, often in the form of specious interrogatories, and end in positive assertions, denying, ridiculing, or openly blaspheming the divine declarations. In allusion to the policy of Satan on this occasion, our Saviour says, John viii, 44, 'When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it.' Accordingly here, as far as we know, is his first-begotten lie.
Gen. iii, 7, in commenting on the result of eating the forbidden fruit, the Professor says:
"And the eyes of them both were opened. That is, the eyes of their minds. They had the mental perception of their guilt and misery. They had a sense, a discovery, of the consequences of their sin, which they never had nor could have before. A similar effect always follows the commission of known sin. A terrible light is let in on the soul to which, during the process of the temptation, it was a comparative stranger. It is in fact the experimental knowledge of the difference between good and evil."
Chap. iii, 14, where the degradation of the nachash, or serpent, is predicted, his Notes remark:
"Upon thy belly shalt thou go, and dust shalt thou eat. But another phrase for the extremest subjection and degradation. To what extent this sentence involved the doom of a change in the external form and motion of the serpent, it is not possible confidently to affirm. If the suggestions thrown out in a preceding note respecting the primitive shape and appearance of the creature here employed be well founded, there was doubtless a signal transformation made to pass upon him in consequence of the curse now inflicted. From having formerly moved by the aid of wings, or with the head and breast elevated above the ground, he was now reduced from this imposing posture, and become in the fullest sense of the term, a reptile, vile and loathsome, and incapable of eating any food but what should be more or less mingled with the dust."
We will complete our selections and remarks for this time by referring to one more passage with its usual interpretation. Gen. vi, 14, God's order to Noah, "Make thee an ark of gopher-wood," &c., Mr. Bush proceeds to say:
"Of gopher-wood. Heb. atze gopher, probably trees or rather woods of pitch, i. e., such as the pine, fir, cypress, turpentine, cedar, and other trees of a pitchy kind adapted to the purpose of ship-building."
"If any particular species of tree of this description be intended more than another, it is probably the cypress (kuprissos), as the radical consonants in the Greek and Hebrew words are the same, and as the cypress is eminently distinguished for its durability and the power of resisting the injuries incident to other kinds of wood, while its resinous properties would tend to render it impenetrable to water. Being a very compact and heavy kind of wood, and not liable to rot or become worm-eaten, it was much used in the construction of coffins among the Athenians, and of mummy-cases among the Egyptians. It is said, too, that the gates of St. Peter's church at Rome, which lasted from the time of Constantine to that of Eugene the fourth, that is to say, eleven hundred years, had in that period suffered no decay. This tree, therefore, if any, would seem to have the best title to the credit of having furnished the material for the ark, though it is highly probable that different kinds of pitchy or resinous wood would be employed in different parts of the structure."
Let the reader compare the foregoing with Spiritual Gifts, Vol. III, p. 66, and note the coincidence. We shall make more extracts hereafter from the same author, on various points, as occasion may furnish.
Rules for Christian Conduct
Be temperate in food, modest in apparel, careful in speech, civil in manners, prudent in counsel, strong in adversity, humble in prosperity, grateful for favors, cheerful under contempt, patient in affliction, discreet in all your actions.
To Whom It May Concern.
By D. T. Bourdeau
DEAR BRETHREN AND SISTERS: I doubtless express the minds of many, when I say that great were my surprise and sorrow when the Review brought to me the sad intelligence of the sudden attack of sickness upon our beloved Bro. White, whom God in his wise and good providence called to fill an important place in the momentous work of the last message of mercy, and who has been made near to the hearts of thousands by faithfully discharging those duties growing out of the relations that he has sustained to the cause of present truth. I have endeavored in my weakness to humbly present the case of our dear brother to the Lord, beseeching him to hear the prayers of his people in his behalf, that he may be permitted to live on and bless us with his faithful labors, and that the hearts of God's people may not be made to bleed in mourning and anguish by his death, at a time when his help is so much needed in the cause.
But while I, in common with you, have been thus exercised in behalf of our afflicted brother, the following questions have suggested themselves with force to my mind: Is prayer the only duty that we owe to Bro. White? While we pray the Lord to help our brother in an extraordinary manner, should we not also inquire into the cause of his sickness, and see whether we have not made it necessary for him to pursue a course which the Lord has permitted to bring him where he now is? If this is the case, can we with confidence ask the Lord to help in an extraordinary manner until we repent of our course, and resolve to use ordinary and commendable means in the future to preserve and prolong his life, if God in his infinite mercy sees fit to restore him to us again, according to our earnest desires, and fervent and importunate petitions?
Dear brethren: I verily believe these questions to be worthy of our most serious consideration, and pray God to enable us to answer them as in his sight, and to act accordingly in the future.
I fear that we do not fully realize the heavy responsibilities resting upon Bro. White, and the remaining members of the General Conference Executive Committee, and are not therefore in a condition to move as we should with reference to them. I have feared that they would succumb under the weight of their burdens, unless we performed our duties to them and to the cause. Though the Lord has in a special manner sustained them in the past, and there are times when we may be justified for overworking; yet light is increasing on the subject of health, and, as a general thing, we cannot expect that we can violate the laws of health without sustaining a loss. I know this to be true from sad experience. Though I expect that I shall recover in a great measure, yet I do not expect to be so strong as I should have been if I had always lived healthfully.
We can, and should, relieve the General Conference Committee, by bearing in mind their numerous and heavy responsibilities, and drawing upon their precious strength only when it is really necessary, yet laying ourselves open, and being ready for their help, that they may feel free to do their duty untrammeled. If we do this, we shall not feel tried, and feel that they are getting proud, and are neglecting us, if they do not always answer our calls for help.
We can greatly ease their burdens by being careful not to manufacture trials, by our unfaithfulness, for them to settle. The preachers and people can make the drafts of vitality upon these servants of God and the church lighter, by doing all the duties of their respective callings. A neglect of these duties adds to the burdens of God's servants.
To illustrate: Burdens which bring no profit or advantage, but rather dead loss and disadvantage, may be manufactured for Bro. and sister White and others, as follows: A church have a trial, which they can with humility and other qualifications that they should possess, settle; but they will not do their duty, but will roll the burden on the preacher. And if the preacher does not stand in the light, he will, in undertaking to settle the difficulty, make the matter worse, and perhaps himself get into a trial, and wait for Bro. and sister White, or others, to settle the whole matter. And when the servants of God come, instead of being cheered and encouraged by those who ought to hold up their hands, and by seeing the cause prosper, their hearts are made sad by what they see and hear. They must, in the fear of God, give a plain testimony, and perhaps be considered as enemies for doing their duty and telling the truth. And this is but a fraction of their burdens. Burdens of this kind can be manufactured for them in every department of the work. And let it be remembered that there is nothing more detrimental to health than mental depression, which has been the great cause of Bro. White's illness in the past. A preacher can endure much if he is cheerful, and sees the cause in which he is engaged prosper. Paul must have realized this when he wrote, "Now we live if ye stand fast in the Lord."
I have written frankly and plainly on this point, because of its important bearing on the prosperity of the cause. Brethren and sisters, shall we awake on this subject, that we may have good reason to believe that our prayers are accepted and approved in Heaven, and that we may see the cause of the Lord prosper beyond what we have yet witnessed, and according to our most sanguine expectations?
D. T. BOURDEAU.
"Our Home," Dansville, N. Y., Sept. 5, 1865.
Report from Bro. Loughborough.
By John Norton Loughborough
BRO. WHITE: After our meetings had closed at Wawkon, Bro. Geo. I. Butler, on sixth-day, July 28, took Bro. Brinkerhoff and myself into his carriage to convey us to my next appointment at West Union. We succeeded well on our journey till we came to Cleremont and found the bridge over Turkey river gone. The river was so high that the fords were impassable. The current was very rapid. All the means of crossing was in small row boats. We learned that a young man had been drowned in trying to cross there a short time previous. It was only two hours to the time of our first meeting, and it was about seven miles from the opposite side of the stream; but it was over twenty miles if we went to the nearest bridge. We soon decided to venture to cross in the skiff. Our baggage, the harness, and wagon seats, were first carried over. Then the wagon was drawn astride of a skiff with the wheels in the water. One man got into the boat to keep the wagon balanced. Another skiff with two men in it was rowed out, one man holding on to the tongue of our wagon, and the other rowing with all his might up the stream, while the rapid current carried them swiftly over. Next, they swam the horses over one by one. Last, with some trembling, we entered the skiff, and were soon on the other shore. Thankful to God for protection in peril, we hastened on our journey.
We had a meeting that afternoon at West Union to inquire concerning the standard of the church there. We learned from the church records and the testimony of those present, that there was much difficulty there, and that several illegal moves had been made in church business. On Sabbath, Bro. Brinkerhoff and myself each gave a discourse to attentive listeners. In the evening, had a meeting of three hours' length to investigate still further the causes of trial in the church, and to remedy the illegal moves that had been made. These illegal moves did not grow out of willfulness on the part of the brethren, but from a lack of an understanding of how they should move.
First-day morning I drew up a report concerning the matters of difficulty in West Union, and some resolutions, which we hope, if carried out, will preserve a better state of things there for the future. At a business meeting held first-day A. M., the resolutions were passed, and the matters of difficulty adjusted. In the afternoon, gave a discourse to an attentive congregation from Rom. viii. After this meeting, the brethren and sisters immediately repaired to the house of Bro. Hoyt, and held a meeting to re-organize Systematic Benevolence, which resulted in raising the figures from $101,00 to $172,00 per year, all to the Iowa Conference.
At West Union I parted with Bro. Brinkerhoff, he to go to Elgin, where he gave lectures last winter and a number embraced the truth, and I to go on to my appointments.
J. N. LOUGHBOROUGH.
Report from Bro. Lawrence.
By R. J. Lawrence.
Bro. WHITE: My last report was from home, August 1. I spent three days with my family, then went to Memphis, where I held seven meetings and attended the ordinances. Five were baptized. Meetings were well attended, and there was a general interest to hear.
Monday, came home. Received a letter from Lapeer that I was not expected there on account of your meeting at Memphis. Therefore I started on Sunday for Thetford, where I arrived Monday night. Found that the appointment was not circulated. I gave out meetings for Wednesday and Thursday, and went to Watrouville with Bro. Butler. There were nearly three hundred people out that evening. They were expecting a discourse on the immortality question the next evening from a Presbyterian minister from Oakland. The enemy is very much stirred here on account of the truth. Apparently, a good work is being done. The brethren were well, and in good spirits. May the Lord bless them, and their labors to the salvation of many.
Wednesday, the 16th, returned to Thetford, and had a126good meeting in the evening. Thursday, A. M., a meeting. In the afternoon baptized four. Held meeting in the evening. Some interest to hear.
Friday, we came to Lapeer. Sabbath, spoke three times. Sunday, the 20th, I went to the Methodist chapel, and heard two discourses on the Sabbath and its change, by Eld. Stalker—and a rich display it was of philosophy and vain deceit after the rudiments of the world, and the traditions of men, but not after Christ. Col. ii, 8. Dr. Acre was his authority. Tuesday evening I reviewed him in the Advent house of worship.
Wednesday I came home afflicted with a swelling under my right ear, with which I have had no rest day nor night, till last night.
I have not met with the church in Oakland, but hope to next Sabbath.
R. J. LAWRENCE.
Rochester, Mich.
Report from the Mich. Tent.
By I. D. Van Horn; Dudley Marvin Canright
BRO. WHITE: We have just closed our tent meetings in this place. We have been here just seven weeks, and have given sixty-eight discourses. Everything seemed to turn in our favor. We have had large congregations throughout, and the interest to hear seems to be as good to-day as it was the first week that we were here.
Yesterday, in company with about two hundred, we went four miles to attend to baptism. Twenty-three willing souls followed the example of their Lord in the act of baptism. It was a soul-refreshing scene. Last Sabbath we had one of the best meetings that we have ever enjoyed. About one hundred grown persons were present. The Lord gave remarkable freedom as we spoke on the subject of prayer. When we came to our social meeting, oh what a blessed season we had! The sweet, melting Spirit of the Lord was among us so manifestly as to be felt by every heart. Some who had long been convinced of the truth of our position, but had held back upon some slight objection, now, with tears, confessed that they could resist the power of the truth no longer. Many, also, who are just starting to serve the Lord, stood up and confessed the Saviour.
This meeting gave us fresh courage to labor on in the cause of God. It richly paid us for our whole summer's work. We organized a Sabbath-School of upwards of thirty scholars, and a Bible-class of upwards of seventy members. Just how many have commenced to keep the Sabbath, we do not know, but there are, at least, above seventy-five.
We have sold $100 worth of books, and obtained twenty-six subscribers for the Review, and sixteen for the Instructor. On the whole, we have never enjoyed a more pleasant and profitable meeting than we have had at Watrouville.
We shall not pitch the tent again this season, because, 1. We cannot expect but a few more days of warm weather, and 2. The tent will run another season if we lay it by before the fall rains come on. To-morrow, we shall begin a course of lectures at Centerville, eight miles northeast of this place.
The minister of this place, whom we mentioned in our former report as taking the infidel's position on the resurrection of the dead, has since explained that he made the statement on certain premises, which, however, he himself did not endorse, but only gave it as the opinion of others. This looks rather mixed, but if it is so, of course it materially alters the case.
I. D. VAN HORN,
D. M. CANRIGHT.
Life’s Middle State
This life is a middle state; we must soon go higher or lower, where we must spend upon the treasure we here lay up whether of wrath or glory.
An Ancient Poem.
By Editor
THE following poem, which we name as above, is a Roman Catholic production of the age of Queen Elizabeth. It is a celebrated piece of composition and is doubtless the original of that well-known hymn, "Jerusalem! my happy home." Although not oneself of a poetic turn, we pronounce it beautiful verse, equally rich in idea. There is a Catholic tinge in verses 23 and 24, which the reader will readily pardon, and also a little error in David's standing "harp in hand," "master of the choir," at present; Acts ii, 34; but locate these acts in the future, and it will be gloriously true. G.
I.
Jerusalem! my happy home!
When shall I come to thee,
When shall my sorrows have an end,
Thy joys when shall I see?
II.
O happy harbor of the saints,
O sweet and pleasant soil,
In thee no sorrow may be found,
No grief, no care, no toil.
III.
In thee no sickness may be seen,
No hurt, no ache, no sore;
There is no death, no ugly deil,
There's life for evermore.
IV.
No dampish mist is seen in thee,
No cold or darksome night;
There every soul shines as the sun,
There God himself gives light.
V.
There lust and lucre cannot dwell,
There envy bears no sway;
There is no hunger, heat, or cold,
But pleasures every way.
VI.
Jerusalem! Jerusalem!
God grant I once may see
Thy endless joys, and of the same,
Partaker aye to be.
VII.
Thy walls are made of precious stones,
Thy bulwarks, diamonds square,
Thy gates are of right orient pearl,
Exceeding rich and rare.
VIII.
Thy turrets and thy pinnacles
With carbuncles do shine,
Thy very streets are paved with gold,
Surpassing clear and fine.
IX.
Thy houses are of ivory,
Thy windows crystal clear,
Thy tiles are made of beaten gold;
O God, that I were there!
X.
Within thy gates no thing doth come
That is not passing clean,
No spider's web, no dirt, no dust,
No filth may there be seen.
XI.
Ah, my sweet home, Jerusalem,
Would God I were in thee,
Would God my woes were at an end,
Thy joys that I might see.
XII.
Thy saints are crowned with glory great,
They see God face to face,
They triumph still, they still rejoice,
Most happy is their case.
XIII.
We that are here in banishment,
Continually do moan;
We sigh and sob, we weep and wail,
Perpetually we groan.
XIV.
Our sweet is mixed with bitter gall,
Our pleasure is but pain,
Our joys scarce last the looking on,
Our sorrows still remain.
XV.
But there they live in such delight,
Such pleasure, and such play,
As that to them a thousand years
Doth seem as yesterday.
XVI.
Thy vineyards and thy orchards are
Most beautiful and fair,
Full furnished with trees and fruits,
Most wonderful and rare.
XVII.
Thy gardens and thy pleasant walks
Continually are green:
There grow such sweet and pleasant flowers
As nowhere else are seen.
XVIII.
There's nectar and ambrosia made,
There's musk and civit sweet,
There many a fair and dainty drug
Are trodden under feet.
XIX.
There cinnamon, there sugar grows,
There nard and balm abound;
What tongue can tell, or heart conceive
The joys that there are found?
XX.
Quite through the streets, with silver sound,
The flood of life doth flow,
Upon whose banks, on every side,
The wood of life doth grow.
XXI.
There trees for evermore bear fruit,
And evermore do spring;
There evermore the angels sit,
And evermore do sing.
XXII.
There David stands with harp in hand,
As master of the choir;
Ten thousand times that man were blest
That might this music hear.
XXIII.
Our lady sings Magnificat,
With tune surpassing sweet,
And all the virgins bear their parts,
Sitting above her feet.
XXIV.
Te Deum doth Saint Ambrose sing,
Saint Austine doth the like;
Old Simeon and Zachary
Have not their song to seek.
XXV.
There Magdalene hath left her moan,
And cheerfully doth sing,
With blessed saints whose harmony
In every street doth ring.
XXVI.
Jerusalem, my happy home!
Would God I were in thee,
Would God my woes were at an end,
Thy joys that I might see!
Self-Denial.
By H. A. St. John
ThE only true path for the Christian, is the path of self-denial. "If any man," says Jesus, "will come after me, let him deny himself, and take up his cross daily, and follow me." Luke ix, 23. It should be carefully observed, that the Saviour does not say, let him deny certain things concerning himself, but let him deny himself, and this is declared to be a daily work. Every morning, as we rise and enter anew upon the duties of life, we should have the same grand, and all-important object before us, namely, to deny self. This hateful self will meet us at every step in the divine life. Continual warfare on our part is necessary, that self bring us not into subjection. Ev-ery day, hour, and moment, self must be denied, judged, and subjugated.
Self must be denied in its grossness, its low habits, its roughness and rudeness, and not in these merely, but also in its refinement, its cultivated tastes, and its127polished forms. The edge of the sword of self-denial must be brought to bear, not only upon the most vile, but likewise upon the best of selfish propensities. Self must be denied in all its length and breadth. In these last days of sensuality and self-indulgence, to deny self in all its branches, is a work that cannot be performed, without first entirely eradicating the carnal mind which is not subject to the law of God, and second, firmly girding about us the armor of God, and go forth conquering and to conquer.
Our own observation and experience has already taught us that it is a comparatively easy matter to deny self in some things, when it is only for the purpose of pampering and gratifying self in other things.
To illustrate, a man may deny his appetite for the sole purpose of feeding a selfish, religious pride. A man may wear shabby clothes, and starve himself, to minister to his love of money.
Self acts everywhere, in all the vocations and duties of life. But in none does it appear as mean and hateful, as in religious matters. In all these, self must be denied. Surrender self in all things, truth in nothing. Says Paul, "Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." 1 Cor. viii, 13. "I am made all things to all men, that I might by all means save some." 1 Cor. ix, 22. "Let no man seek his own, but every man another's wealth." 1 Cor. x, 24. Be it distinctly understood that when Paul declares that he was "made all things to all men," it was not a matter of self-indulgence as some may suppose, but of pure self-denial. The noble and zealous apostle was not the man to indulge himself, or compromise a single iota of the truth of God. He became servant to all for their good, and God's glory. Here is an example for us. Oh that we may have grace to imitate it! And then in a little way from this, all selfish propensities of a degrading character, will be forever banished from God's dear children. Permanently located in the kingdom of God, all their inclinations and desires may, and will, be freely indulged, culminating in the one glorious object, namely, the glory and honor of God.
H. A. St. John.
Wandering Thoughts.
By J. Clarke
"BETTER is the sight of the eyes, than the wandering of the desire." Eccl. vi, 9.
The sick man becomes feverish, and his head is disordered, his mind becomes unsettled, and his detached and broken sentences manifest to his attendants that his mind is wandering. To himself he fancies, perhaps, that he never talked more sensibly; and after his recovery, he is surprised to hear from his friends of the strange and fanciful remarks which proceeded from his disordered imagination, during his period of illness.
Man, since the fall, has been morally diseased, as well as physically so; and this disarrangement has not become less, but more and more disastrous and fatal. If the apostle Paul could say, "When I would do good evil is present with me," how much more is this the case with the weak and erring.
How is it that a good and profitable train of thought is so easily displaced, and transient or chaffy thoughts take its place?
How is it that the work of repentance is often only begun, when some other subject comes in to lull the mind to rest?
Why is it that after a plan for good is almost matured in the mind, that some seemingly plausible topic of thought comes in, and the almost matured plan for good is forgotten?
Why is the lamp of experience so often like the path of the ship in the sea, soon lost, and seen no more?
Ah, the force of evil passions, weakening the memory, and all the noblest powers, and tastes, and capacities of the human intellect; evil passions breaking out in various ways for six thousand years, transmitting infirmities from father to son, until now we find very many wholly incapable of holding the mind for any length of time to a well-connected train of thought. Often the mind of the thoughtful is troubled with wandering thoughts. This moment, perhaps it is fixed in contemplation of noble objects, when suddenly the attention is diverted, and only the impression of the better thought is left, as he wakes as from a dream, and find that fancy had led him by a flowery by-path away from the straight and well-beaten, but narrow path, of wisdom. Oh for the happiness and peace of him who keeps his mind from wandering! whose mind is like a well-written book, printed in regular unerring order; or like a household ordered in all things in wisdom and prudence!
Diet will do much, cleanliness will do a great deal, industrious, regular habits will effect much, a happy, well-appointed home will have a good influence, faithful friends will be a great help; but all these do but prepare the way for the most calming, ennobling influence of the grace of God. J. CLARKE.
Receiving Advice Gently
By Richter
A MAN takes contradiction and advice much more easily than people think, only he will not bear it when violently given, even though it be well founded. Hearts are flowers; they remain open to the softly-falling dew, but shut up in the violent downpour of rain.—Richter
SIMPLICITY OF THE BIBLE.
By Charles Wesley
The Bible was written for the people—the common people—the mass; and if God had not meant the word of faith to be understood in a common sense way, he would have prepared the Bible with a dictionary, and have explained the nature of believing, but as there is no such explanation given, we infer that we are to understand it just as it is understood in ordinary language among men.
Shall we believe, almighty Lord,
Whose presence fills both earth and Heaven,
The meaning of the written word
Is by thy inspiration given?
Thou only dost thyself explain
The secret mind of God to man.
Charles Wesley.
Making Sacrifices.
PROFESSING Christians are sometimes heard to speak of the sacrifices which they have to make in the cause of religion. Sacrifices, forsooth! What if these persons had lived in the early age of Christianity, when to avow oneself to be the friend of Jesus Christ, subjected him to the loss of property, of liberty, and of life? Then, if they had boldly professed the Christian religion, and as a consequence had been despoiled of their goods, driven from their homes, and immured in dungeons, they might have talked of sacrifices. But now, in this nineteenth century, and in this Christian land where religion is popular, to speak of the sacrifices which they make in the cause of their Redeemer, is almost ridiculous. Do they deprive themselves of the luxuries of life, that they may have the more to give for the upbuilding of his kingdom? Do they lose the favor and patronage of valuable friends, by espousing his cause? Do they encounter the jibe and jeer of the ungodly because they are his? And do they surmount natural diffidence, and disinclination by addressing unconverted sinners on the subject of their salvation, and faithfully rebuking sin? They may, perhaps, do these things, and if they do, these are the sacrifices which they make, and of which they speak. But many do not deny themselves even so much as this.
Observes Dr. Livingston, the English missionary, and explorer of Africa, who, like the apostle Paul, for the love he bears to Jesus, has been "in perils of water, in perils of robbers," in perils of wild beasts and wild men, and been subjected to privations of the severest kind: "Nought that I have endured do I regard in the light of sacrifices, for I do not think that word ought ever to be applied to anything we can do for Him who came down from Heaven and died for us." And yet if some persons abstain from sensual gratifications, pomps, and vanities, give a tenth of their earnings to the Lord—attend church all day on a stormy or sultry Sabbath, and appropriate one evening during the week to religious services—we hear them speaking of "the sacrifices which they make!"
Do we expect to reach Heaven without making any sacrifices? "Shall we be carried to the skies on flowery beds of ease?" What says the Master? "If any man will come after me, let him deny himself, and take up his cross daily and follow me." "He that loveth his life shall lose it."
Railroad Piety.
WHILE riding, recently, on a railroad, a serious accident happened to the engine, which might easily have resulted in great injury to the whole train, and loss of life to the passengers. As the crowd gathered around to look at the wreck, one of them exclaimed, "That's just the luck of this road. On any other, that accident would have cost two or three cars, and ten or a dozen passengers' lives. Just the luck of this road; never hurts its passengers." The next day, mentioning the accident to a friend, and repeating the remark, he told us that he could say something better about it than that. "That train," said he, "has a consistent and praying Christian engineer, fireman, and conductor. I have had some happy evenings with them myself. They used to meet, and perhaps may yet, every morn in the upper room of the repair shop, for prayer."
A railroad train, with three of its chief operators daily in prayer for God's care and his blessing on their work! "The Lord shall preserve thy going out, and thy coming in." Be sure of that care, and they may trust luck that please.—Sower.