FROM these considerations, it is evident that the head which received the mortal wound was none other than the papal head. This conclusion cannot be shaken. We have now only to inquire when the papal head was wounded to death. It could not certainly be till after its full development; but after this, the prophecy marked out for it an uninterrupted rule of 1260 years, from its establishment in 538 till the revolution of 1798. Then the papacy was, for the time being, overthrown. General Berthier, by order of the French Directory, moved against the dominions of the pope in January, 1798. February 10, he effected an entrance into the self-styled eternal city, and on the 15th of the same month proclaimed the establishment of the Roman republic. The pope, after this deprivation of his authority, was conveyed to France as a prisoner, and died at Valence, Aug. 29, 1799.309
This would have been the end of the papacy had this overthrow been made permanent. The wound would have proved fatal had it not been healed. But, though the wound was healed, the scar, so to speak, has ever since remained. A new pope was elected in 1800, and the papacy was restored, but only to a partial possession of its former privileges.
Rev. Geo. Croly, A. M., speaking upon this point says:—
"The extinction of torture and secrecy is the virtual extinction of the tribunal. The power of the pope, as a systematic persecutor, has thus been annulled by the events growing out of the Republican era of 1793."—Croly on the Apocalypse, p. 257.
Let the reader look carefully at this event. It furnishes a complete fulfillment of the prophecy; and it is the only event in all Roman history which does this; for though the first six heads were each, in turn, exterminated, or gave place to a succeeding head, of no one of them could it be said that it received a deadly wound, and was afterward healed. And as this overthrow of the papacy by the French military must be the wounding of the head mentioned in Rev. 13:3, so, likewise, must it be the going into captivity, and the killing with the sword, mentioned in verse 10; for it is an event of the right nature to fulfill the prophecy, and one which occurred at the right time, namely, at the end of the time, times, and a half, the forty-two months, or the 1260 years; and no other event can be found answering to the record in these respects. We are left, therefore, with any discretionary power in the application of this prophecy; for God, by his providence, has marked the era of its accomplishment in as plain a manner as if he had proclaimed with an audible voice, Behold here the accomplishment of my prophetic word!
Thus clearly is the exact time indicated in the prophecy when we are to look for the rise of the two-horned beast; for John, as soon as he beholds the captivity of the first or leopard beast says, "And I beheld another beast coming up." And his use of the present participle, "coming" up, clearly connects this view with the preceeding verse, and shows it to be an event transpiring simultaneously with the going into captivity of the previous beast. If he had said, "And I had seen another beast coming up," it would prove that when he saw it, it was coming up, but that the time when he beheld it was indefinitely in the past. If he had said, "And I beheld another beast which had come up," it would prove that although his attention was called to it at the time when the first beast went into captivity, yet its rise was still indefinitely in the past. But when he says, "I beheld another beast coming up," it proves that when he turned his eyes from the captivity of the first beast, he saw another power right then in the process of rapid development among the nations of the earth. So, then, about the year 1798, the star of that power which is symbolized by the two-horned beast must be seen rising over the horizon of the nations, and claiming its place in the political heavens. In view of these considerations, it is useless to speak of this power as having arisen ages in the past. To attempt such an application is to show one's self utterly reckless in regard to the plainest statements of inspiration.
Again, the work of the two-horned beast is plainly located, by verse 12, this side the captivity of the first beast. It is there stated, in direct terms, that the two-horned beast causes "the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." But worship could not be rendered to a beast whose deadly wound was healed, till after that healing was accomplished. This brings the worship which this two-horned beast enforces unmistakably within the present century.
Says Eld. J. Litch (Restitution, p. 131):—
"The two-horned beast is represented as a power existing and performing his part after the death and revival of the first beast."
Mr. Wesley, in his notes on Rev. 14, written in 1754, says of the two-horned beast:—
"He has not yet come, though he cannot be far off; for he is to appear at the end of the forty-two months of the first beast."
We find three additional declarations in the book of Revelation which prove, in a general sense, that the two-horned beast performs his work with that generation of men who are to behold the closing up of all earthly scenes, and the second coming of our Lord Jesus Christ; and these will complete the argument on this point.
The first is the message of the third angel, brought to view in the 14th of Revelation. It is not our purpose to enter into an exposition of the three messages of that chapter. We call the attention of the reader to only one fact which must be apparent to all; and that is, that the third of these messages is the last warning of danger, and the last offer of mercy, before the close of human probation; for the event which immediately follows is the appearing of one like the Son of man on a white cloud, coming to reap the harvest of the earth, verse 14, which can represent nothing else but the second advent of the Lord of Heaven. Whatever views, therefore, a person may take of the first and second messages, and at whatever time he may apply them, it is very certain that the third and last one covers the closing hours of time, and reaches down to the second coming of Christ. And what is the burden of this message? It is a denunciation of the unmingled wrath of God against those who worship the beast and his image. But this worship of the beast and his image is the very work which the two-horned beast endeavors to enforce upon the people. The third message, then, is a warning against the work of the two-horned beast. And as there would be no propriety in supposing this warning to be given after that work was performed; as it could appropriately be given only when the two-horned beast was about to enforce, and while he was endeavoring to enforce, that worship; and as the second coming of Christ immediately succeeds the proclamation of this message, it follows that the duties enjoined by this message, and the decrees enforced by the two-horned beast, constitute the last test to be brought to bear upon the world; and hence the two-horned beast performs his work, not ages in the past, but among the last generation of men.
The second passage which shows that the work of the two-horned beast is performed just before the close of time, is found in Rev. 15:2, which we have shown to refer to the same company spoken of in chapter 14:1-5. Here is a company who have gotten the victory over the beast and his image, and the mark and the number of his name; in other words, they have been in direct conflict with the two-horned beast, which endeavors to enforce the worship of the beast and the reception of his mark. And these are "redeemed from among men" (14:4), or are translated from among the living at the second coming of Christ; 1 Cor. 15:51, 52; 1 Thess. 4:16, 17. This again shows conclusively that it is the last generation which witnesses the work of this power.
The third passage is Rev. 19:20, which speaks of the two-horned beast under the title of the false prophet, and mentions a point not given in Rev. 13, namely, the doom he is to meet. In the battle of the great day, which takes place in connection with the second coming of Christ, verses 11-19, the false prophet, or two-horned beast, is cast alive into a lake of fire burning with brimstone; and the word "alive" signifies that this power will be at that time a living power, performing its part in all its strength and vigor. This power is not to pass off the stage of action and be succeeded by another; but it is to be a ruling power till destroyed by the King of kings and Lord of lords, when he comes to dash the nations in pieces with a rod of iron.
The sum of the argument, then, on this matter of chronology, is this: That the two-horned beast does not come into the field of this vision previous to the year 1798; that it performs its work while the last generation of men is living on the earth; and that it comes up to the battle of the great day a living power in the full vigor of its strength.
As it was shown in the argument on the location of the two-horned beast that we were limited in our application to this western continent, so we are limited still further by its chronology; for it must not only be some power which arises this side of the Atlantic but one which is seen coming up here at a particular time. Taking our stand, then, in the year 1798, the time indicated in the prophecy, we invite the careful attention of the reader to this question: What independent power in either North or South America was at that time "coming up" in a manner to answer to the conditions of prophecy? All that part of North America lying to the north of us was under the dominion of Russia and Great Britain. Mexico, to the southwest, was a Spanish colony. Passing to South America, Brazil belonged to Portugal, and most of the other South American States were under Spanish control. In short, there was not then a single civilized, independent government in the New World, except our own United States. This nation, therefore, must be the one represented in the prophecy; for no other answers the specifications in the least degree. It has always taken the lead of all European settlements in this hemisphere. It was "coming up" at the exact time indicated in the prophecy. Like a lofty monument in a field all its own, stands the United States on this continent, grand, unique, unexplainable. So far as God's providence works among the nations for the accomplishment of his purposes, it is visible in the development of this country as an agent to fulfill his word. On these two vital points of location and chronology, the arguments which show that our country is the one represented by the symbol of the two-horned beast are absolutely conclusive. U. S.
Trust and Disloyal Friends
“Commit not thyself to the hands of him who speaketh lightly of his friends. For he who regardeth not the reputation of his own friend, cannot safely be trusted with anything where his own self-interest may be at stake.”
Eld. J. N. Andrews.
By Editor
THE article on Polygamy, in this week's SIGNS, is a translation from the French paper printed in Bale, Switzerland, from the pen of Bro. Andrews. A note from Bro. A., with the manuscript, informs us that he is yet very feeble, not able to leave his bed much of the time. He has to dictate to an amanuensis; yet he promises frequent translations from the French paper. We shall always be glad to receive MS. from him, and deeply regret his feeble condition. There is no field which needs labor more than that where he now is, and the friends in Italy and Egypt have been expecting help from him,—looking with great anxiety to his return from the United States. We ask our readers in America to unite their prayers with those of the brethren and sisters in Europe and Africa. for his recovery.
California State Health and Temperance Society.
A MEETING was called, Sept. 22, 1879, on the Healdsburg camp-ground, for the purpose of taking steps for the organization of a California State Health and Temperance Society. The meeting convened at 8 o'clock, A. M. Eld. S. N. Haskell was called to the chair.
On motion W. J. Bostwick was chosen to act as secretary of the meeting.
The Committee on Constitution, which had previously been appointed, consisting of Eld. J. H. Waggoner, J. E. White, and J. D. Rice, being called for reported that they had examined the Constitution and By-Laws for State Health and Temperance organizations, and found it to be a satisfactory constitution for this organization, with some few changes, viz.:
In Article 3 of the Constitution, by the addition of the words, "a Vice-President," and, "these officers shall constitute the State Executive Committee," making that article to read: The officers of this Society shall consist of a President, a Vice-President, and a Secretary, who shall be elected by vote of a majority of those present at any regular annual meeting. These officers shall constitute the State Executive Committee.
By an additional section in Article 1 of the By-Laws, to be known as Section 2, as follows: The Vice-President shall act in the absence of the President, and shall co-operate with him in this work.
By changing the original Section 2 to Section 3, and striking out the following words: "In case of the inability of the President to perform his duties, he (the Secretary) shall perform the duties of that officer."
By striking out the words "President and Secretary" from Section 1 of Article 3, and inserting the words "Executive Committee," making that section read as follows: An annual meeting of the Society shall be held at such time and place as shall be appointed by the President. Special meetings may be called by the Executive Committee.
By striking out of Section 1 of Article 5 the words "President and Secretary," and the word "three," and inserting the words "Executive Committee," and the word "two," making that section read as follows: The Executive Committee, with two additional persons who shall be annually appointed by the President, shall constitute a Committee of Discipline.
It was then voted unanimously that the Constitution as amended be adopted as a whole. [Below we give the Constitution as adopted by the State Society. Let the officers of the local societies preserve it for future use.]
CONSTITUTION AND BY-LAWS OF THE CAL. STATE H. AND T. SOCIETY.
ARTICLE I.—NAME.
THIS organization shall be known as the California State Health and Temperance Society.
ARTICLE II.—OBJECT.
1. To promote the health of those who become members of it.
2. To advance the interests of the cause of temperance in its truest and broadest sense, by the circulation of health and temperance literature, by securing popular lectures upon those subjects in various parts of the country, and by the wide circulation of suitable pledges and earnest efforts to secure numerous signers.
ARTICLE III.—OFFICERS.
The officers of this Society shall consist of a President, a Vice-President, and a Secretary, who shall be elected by vote of a majority of those present at any regular annual meeting. These officers shall constitute the Executive Committee.
ARTICLE IV.—MEMBERSHIP.
SECTION 1. Any person of good moral character may become a full member of this Society by paying an initiation fee of twenty-five cents and signing the Constitution and one of the three pledges.
SEC. 2. Any person may become a pledge member of this Society by signing one of the three pledges.
SEC. 3. Two grades of membership shall be recognized, as designated in Sections 1 and 2 of this article.
SEC. 4. Every person who becomes a member of this Society shall be required to sign one of the following pledges:—
TEETOTAL PLEDGE.
I do hereby solemnly affirm that with the help of God I will wholly abstain from the voluntary use, as a beverage, or in any equivalent manner, of alcohol, tea, and coffee, and from the use of tobacco, opium, and all other narcotics and stimulants.
ANTI-RUM AND TOBACCO PLEDGE.
I do hereby solemnly affirm that with the help of God I will wholly abstain from the voluntary use of alcohol in any form, as a beverage or in any equivalent manner, and from smoking, chewing, or snuffing tobacco, or using it in any other form, and from any way encouraging the use of these poisons.
ANTI-WHISKY PLEDGE.
I do hereby solemnly affirm that with the help of God I will totally abstain from the voluntary use, as a beverage, or any equivalent manner, of all liquids or substances containing alcohol.
ARTICLE V.—ANNUAL DUES.
Each full member of this Society shall annually pay into the State treasury the sum of ten cents, to create a fund to defray the incidental expenses of the Society, and such other sums, not exceeding twenty-five cents annually, as may be assessed by the Executive Committee when authorized by a two-thirds vote of those present at any annual meeting of the General Association.
ARTICLE VI.
All full members in good standing, present at any annual meeting of the State Society, shall be entitled to participate in the proceedings of the meetings.
ARTICLE VII.
This Constitution may be amended by a two-thirds vote of the full members present at any annual meeting of the Society, provided said amendment does not in any way affect the relations of this Society to the General Association; otherwise the consent of the Executive Committee of the General Association must be obtained before the amendment can be made.
BY-LAWS.
ARTICLE I.—DUTIES OF OFFICERS.
SECTION 1. The President shall preside over the meetings of the Society, shall take active measures for the formation of clubs in various parts of the State, and shall perform such other duties as usually devolve upon such an officer.
SEC. 2. The Vice-President shall act in the absence of the President, and shall co-operate with him in this work.
SEC. 3. The Secretary shall perform the duties usually required of such an officer, and in addition shall perform the duties of Treasurer, collecting initiation fees and assessments, and appropriating the funds of the Society as directed in Article IV. of these By-Laws, unless otherwise directed by the Executive Committee of the General Association.
ARTICLE II.—DUTIES AND PRIVILEGES OF MEMBERS.
SECTION 1. It shall be the duty of each member of this Society to keep most religiously the pledge which he signed upon becoming a member of the Society; to exert himself to the utmost of his ability, as consistent with other duties, for the advancement of the interests of this Association, in the promulgation of correct ideas of health and temperance, by the circulation of health and temperance literature, by the circulation of pledges, and by all other proper means.
SEC. 2. Members who have paid the initiation fee of twenty-five cents will receive a certificate of membership and will be entitled to all the rights and privileges of members.
SEC. 3. None except those who sign the teetotal pledge will be eligible to office.
SEC. 4. Those who sign the pledge but do not pay the initiation fee will be considered as "pledge members," and will not be entitled to hold office nor to take part, as members, in the proceedings of the Association. They can become full members at any time by paying the initiation fee.
ARTICLE III.—MEETINGS.
SECTION 1. An annual meeting of the Society shall be held at such time and place as shall be appointed by the President. Special meetings may be called by the Executive Committee.
SEC. 2. The meetings of the Society shall be devoted to the discussion of health and temperance topics, listening to lectures on these subjects, reports, etc.
ARTICLE IV.—USE OF FUNDS.
Whatever moneys shall accrue from the collection of initiation fees, annual dues, and assessments, shall be used in meeting incidental expenses, any surplus being expended for health and temperance literature for gratuitous distribution.
ARTICLE V.—VIOLATION OF PLEDGES.
SECTION 1. The Executive Committee, with two additional persons who shall be annually appointed by the President, shall constitute a Committee of Discipline.
SEC. 2. When a person has committed a breach of discipline, by violation of his pledge or otherwise, his case shall be referred to the Committee of Discipline, which shall consider the case, and shall report upon it to the Society. If the decision of the committee is in favor of dismissal, the member may be dismissed from the Society by a two-thirds vote of the members present at any regular meeting.
SEC. 3. Persons who have been dismissed from this Society for violation of the pledge may be taken back on trial, on recommendation by the Committee of Discipline, and a vote of two-thirds of the members present at any regular meeting.
ARTICLE VI.
These By-Laws may be amended by a two-thirds vote of the members present at any regular meeting.
Eld. Waggoner then read and commented upon the various pledges, after which a call was made for those who had already signed the teetotal pledge, when 42 responded by rising to their feet. This number, however, does not represent the whole number of signers in the State, as fully 100 more had signed who were not present at the camp-meeting.
Canvassers were then called for, who passed through the congregation soliciting signers to the various pledges, during which time Eld. Waggoner and Dr. Kellogg spoke of the physical effects of the use of tea, coffee, and tobacco upon the system; their remarks were well received and appreciated by the listeners.
The canvassers having completed their labors, and the list being examined, the result was found to be as follows:—
Total No. Signers to Teetotal Pledge, 220
" " " " Anti-Rum and Tobacco Pledge, 3
" " " " Anti-Whisky Pledge, 1
Grand Total, 224
Total Am't Money Received, $45.75
On motion the former committee on constitution was changed to a committee on nominations, and instructed to report on candidates for permanent officers.
SECOND MEETING.
Sept. 23, 9 o'clock, A. M.
The Secretary's report of the former meeting being read and adopted, the report of the Committee on Nominations was called for, who reported as follows:—
For President,—Eld. S. N. Haskell; for Vice-President,—J. E. White; for Secretary and Treasurer,—Barbara C. Stickney.
On motion the above candidates were unanimously elected.
Elder Haskell then urged the immediate organization of auxiliary Societies in every church in the Conference, after which Solicitors were appointed for the various Churches as follows:—
For Arbuckle,—P. Grinnell; Bloomfield,—Frank Lamb; Church's Colony,—E. L. McCapes; Central Colony,—C. F. Hudson; Christine,—John Richardson; Fairview,—W. M. Smith; Guenoc,—James Hicks; Gilroy,—E. A. Briggs; Healdsburg,—Geo. W. Mills; Hanford,—Mary Willard; Lone Oak,—E. E. Bush; Lemoore,—J. E. Yoakum; Lafayette,—Henry Brown; Locust Grove,—R. F. Eagle; Nevada City,—Alice Papworth; Oakland,—W. J. Bostwick, J. I-Tay, Emma L. White, Mrs. O. F. Metcalf; Petaluma,—Florence Carey; Placerville,—Geo. Vickery; Pacheco,—Lillie Butts; Rocklin,—G. P. Davis; Red Bluff,—L. E. Wilkins; San Francisco,—Andrew Brorsen, Sr. Almena Parker, Sr. Lottie Chittenden; Santa Rosa,—J. G. Hurley, Alice Morrison; Sacramento,—J. E. Fuller; San Jose.—J. W. Cronkrite; San Rafael,—J. B. Dymot; San Pasqual,—Sarah Judson; St. Helena,—J. Cramer, E. J. Church, Geo. Drew; Vallejo,—Willis Whitney. Solicitor at large for Mendocino and Lake counties,—Wm. E. Price.
The President here spoke of the duties of the Secretaries; that the State Secretary should keep up a regular business correspondence with the local Societies, and that the local Societies should make known their wants to the State Secretary. Adjourned.
W. J. BOSTWICK, Secretary.
Deacon Baker's Experience.
THE LEADING HAND.
DEACON BAKER laid down his religious weekly, raised his "specs" until they rested on the top of his shiny bald head, grasped firmly the arms of his Elder Brewster armchair, crossed his legs, and looked meditatively into the fire.
Whenever Deacon Baker raised his "specs," assumed that position, and said he had something to say, we knew it would be worth hearing.
The Deacon's household was a primitive one; in it many of the old customs were preserved. There old fashioned chairs, settles, fire-places and occupations. There were clothes for every day, and Sabbath garments—the latter laid away during the week, folded and perfumed, made one think there might be a religion in dress. There was a Sabbath observance that made one feel that there still remained
"A day of rest and beauty,
"A day of peace and love."
There was nothing stilted nor forced, and we boys, who had been sent up from the city to get exercise and health on the farm, took in the simple piety that abounded there as we did the sunlight and the healthful air of the hills.
Father had been there before us, and he often said he owed much of his success in life to the wholesome teachings of the good Deacon—teachings that came, as come springtime and autumn, in their course.
There was the opening of a furrow here, the dropping of a seed there, and at length a reaping of good resolves and purposes that astonished even ourselves; for we hardly knew whence they came.
My brother Ben was quicker in perception than myself, and he always said the Deacon was of the same sort as other people, and that away back he possessed the same frailties and failings; only he had mastered them—compelled them to yield.
"I have heard people in prayer meetings," said Ben, "tell about being 'monuments of God's saving grace,' 'brands plucked from the burning,' and all that; I don't put the Deacon in that line, but I am certain that at some time, and in some place, he has gone wrong."
I always tried to make out why Ben could think so, and I always ended as I began—in wonder. The evening of which I write; it all came out.
"I have just read a little circumstance," continued the Deacon, "that puts me back a matter of fifty years. You can read for yourself what I allude to; but what I am going to tell you has never been in print.
"Fifty years ago, come April, I was fourteen years old—I remember the day, and more particular the night, as 'twere an hour since. I see my old home as 'twere before me now—the sloping roof, the big flat stone at the door, the maple trees, the orchard, the well-sweep; I see the shadows they cast, for the moon was up; I see myself standing in the road and looking back; I hear the words I said—they have always sounded in my ears more or less, coming back from the past as the echo from the hills: 'The world is wide,' I said, 'and I mean to try it; I will go where I can do as I like, where I can be my own master.'"
"Poor fool that I was! I left a pleasant home, a dear mother and a good father—ran away. My only stock in life was a defiant will and a purpose to do as I had a mind. I had rebelled because my father insisted on my obeying him without question. I found other things wide besides the world. I found there was a great distance between the starting out and the getting to; that a poor boy with a bundle, and a good place with kindness and pay in it, were out of sight of each other, as is our country on the one side, and China on the other. I found it was one thing to plan what I would do, and another to do it.
"I have often heard people say that I was good because I was born so—that 'twere the nature of things. I am not of them sort who call themselves 'vile worms of the dust;' I trust I have attained to some measure of grace, and I have got it by hard discipline. I would like to tell all my life from fourteen to seventeen, but there is no time to-night, but there is a particular circumstance I want to dwell on.
"I can't say I had no principle at seventeen years old; but I can say the good in me was about all covered up. I have often thought of myself then as a piece of ground run over with weeds. My plans were how to deceive my employers, how to get the most of the least, and to get square with the world I had set myself against it. My mother had forgiven me for running away and had gone to her rest; my father had brought home a new wife, who had no call for me, and there seemed no hand to hold me back. And this is what struck me so forcibly in that piece in the paper: that there is a leading hand of providence; that it is ever stretched out and above us; that its grip is often loose—that it lets one go and go, as it were—but at last it reaches one and snatches one back—as I would snatch you from the edge of the falls—and flings him upon a hight.
"I was seventeen years old when the Hand reached me. I had about touched bottom: I had contemplated, but, thank God, not committed crime. I had planned with two companions to rob my employer. We had engaged passage on an East Indiaman to sail at break of day; when the robbery would be discovered we would be on the high seas. In those days there was no telegraph to get ahead of us and we had no fear of being caught. I was to remain in the store, secreted among some old boxes; at a certain hour I was to let in my companions, and together we would do the desperate deed. Well do I remember that night; it was dark, and outside it was still; inside there was noise enough. I could hear my heart beat like taps on the door; the blood forced into my head with a whizzing sound; there were strange, unnatural whispers in my ears, and I could have sworn I heard the clanking of chains and opening and closing of prison doors. My own breath became painfully audible and was fanned back into my face like a hot flame. I could endure darkness no longer; I crept out from the boxes; I groped about until I found a candle; I lit it, and seeing a piece of writing paper, I took it up and read it. It seemed to me then like the hand-writing on the wall. Some time I will show it to you; I have it laid away. This is what was written:—
"'It may be thou art on the verge of ruin; if so, turn back; from a sinful purpose is never too late to retreat. The path of evil thou hast well trodden; forsake it; disused, the grass will grow upon it; thou wilt perceive it no more.'"
"Some would say it was chance laid that paper in my way; I tell you, boys, it was the hand of providence; it grasped me and flung me clean out of my wicked ways. I kept guard in that store all night; my comrades, seeing the light, thought I was caught, and would tell on them, and so they shipped in the East Indiaman, and in the morning were far away. With my bad surroundings gone, I began a new life.
"I have heard it is said, 'The sins of youth become the smarts of old age.' That may all be; but the sting is taken out of my smart; I have bound up my bad days like a book fastened with clasps, and I hold, what God has forgiven, man may forget. But that little piece in the paper brought it all back to my mind clear as noonday."
"Deacon Baker," said brother Ben, grasping the old man's hand, "I knew it—I knew you had fought with temptation, and beat it."
"O boys, I often think of those days at home before I ran away. I can never make out what possessed me to do as I did, and turn my back on them that loved me. I tell you it's an awful thing to go out in the world from the home that has held you so long and so tenderly, without a leave-taking and a God bless you.
"Boys," said the Deacon, when he bade us good-night, "I hope you will never have to be pulled back with the force I was, and never forget there is above you a leading Hand."—Observer.
Old and Young Christians.
By Mrs. J. D. Chaplin
LITTLE Dick Seaman, young as he was, knew that he was not ready for Heaven; and the thought that he did not love God whom he desired to love, now broke in on all his studies and his plays. He grew restless and unhappy, and all his efforts to "grow good" usually ended in a quarrel with Aunt Hepsy, his adopted mother, which almost broke her heart, and which did not certainly make him any better. Good uncle Nathan was always wise enough not to meddle in these little broils, and so usually ended them by sending Dick to the postoffice or the store. Neither of these good people understood the depths of the child's nature; so they played at cross-purposes in training him, one discouraging him through conscientious sternness and the other spoiling him with injudicious indulgence.
Dick often cried at night when he said his prayers; but much as he craved sympathy he dared not ask it at home. But one day at school, he felt as if he must have help or he could not endure it any longer. So asking to be dismissed for the afternoon, he took his way over the fences and the fields to the cottage of his old friend, mother Gale, and to her he told all his perplexities. After a long and comforting talk he set off for home, which he reached half an hour before school was out. Aunt Hepsy's first words were, glancing at the clock, "who told you to be dismissed at this time of day?"
Dick resolved to tell the whole story. "I haven't been to school this afternoon. I've been up to mother Gale's 'cause"—
"Up to mother Gale's? Well that's fine work! Dick you are a very bad boy. Do you know that?"
A cloud gathered over Aunt Hepsy's face, and seeing it ready to break, he felt that now was the time to make peace. Going toward her, as she sat darning very vigorously on one of uncle Nathan's great stockings, he put his arms round her neck, kissed her and said, "mother, I love you; don't be angry. I went up to ask mother Gale how to please God. I wanted to love him, and didn't know how."
Aunt Hepsy sprang to her feet and let stocking and ball fall to the floor. She looked the boy earnestly in the face to make sure that she was not trifling with her. When she saw the great tears dropping from his eyes she stooped and kissed him, and said in a tone he had never heard from her before, "My son, I have always loved you; O Dick, did you have to wander about town to find some one to lead you to God when you had a mother at home? Have I been tilling my neighbor's garden and letting my own run to waste?"
Dick did not comprehend the allusion, but he asked no explanation.
The little fellow had yielded his stubborn will, and taken up what was his "cross," and was thenceforth one of the "little ones" in the kingdom of God.
Aunt Hepsy was not a little humbled and mortified to find that the child, seeking to please God, had been to people hardly known away from their own fire-sides, for help; while she who was so active abroad, and a pillar in the church had been ignorant of the struggles, and would hardly believe the change genuine which had taken place under her roof and without her aid. But whenever, afterwards, she saw evidence that little Dick was human still, she would draw a deep sigh, as if grown-up Christians also did not fall short of the perfect rule in spirit, in word, and in deed.
Once when aunt Hepsy covered his new writing-book with coarse pink and yellow wall paper, like that in the kitchen, "to make it wear well," Dick cried, because he wanted to see the man on the cover teaching the boys to hold their pen. It was, in his esteem, a pretty picture; and all the other boys had it in sight. But she was inexorable. After a sore inward struggle Dick wiped his eyes and set off with the unsightly thing for school. "There now, Nathan!" exclaimed the good woman when the door had closed behind the boy, "can that child be converted, and act so about such a trifle?"
"It's no trifle to him. You and I hain't worked so hard in ten years to conquer our spirits as that boy has just now, and I think he's come off conqueror," said uncle Nathan.
Aunt Hepsy groaned. "It would make me almost wild if I thought he was deceiving himself. You must see, Nathan, that he's just as wild and noisy as he was before."
"Glad of it!" was the laconic reply of the farmer.
"Just to hear him hoot from the top of a tree, or scream down the road after the Wilson boys! I never did such things after I was converted," replied aunt Hepsy.
"No, nor before neither; and if you had, they'd put you in the crazy-house; for you was a woman grown," said the good man. "Religion don't make grown folks out of little children, nor angels out of men. I've seen enough grace in that boy a'ready to put me to shame, after trying to please Christ for thirty years! I don't want to find fault with you, but I do think that you was harsh about that ten cent copy-book. Suppose he had turned the corners of the covers up? It'll be thrown by as soon as it's full, at any rate. I'd rather give ten dollars than to have his little spirit ground that way when he's struggling so hard to conquer it! Don't discourage him, or bring clouds over his mind, so that he'll say, 'It's no use trying to be like Christ in this house.'" And not feeling quite sure of the effects of such unwonted words, uncle Nathan added, "I declare! it's time I sent that corn to mill," and darted out of the kitchen.
He had scarcely reached the barn when aunt Hepsy put on her hood and shawl, and walked off at a brisk rate towards the school house. Arrived there she put her head in at the door and asked if she might see "her boy" a moment.
"Dick, dear," she said, "I've been thinking about that copy-book, and I guess it isn't worth while to cover it. You may take the paper off."
"I don't care so much about it, now, mother," replied Dick, "and I'll keep it on if you want me to."
"No, I want you to take it off. Fetch it here."
He did so, and aunt Hepsy took up the scissors which hung by a string at her side, cut off the offending thing, crumpled it up in her hand, and threw it to the wind. Then she gave Dick a paper of maple sugar from her pocket, smiled on him, and went her way.
That cover proved a means of grace to them both; each saw that the other was trying to do right, and confidence was deepened on both sides. Dick went on manfully, "fighting himself," as he said, and doing for others, at great sacrifice of ease and play-hours, such things as little boys can do; and the community, as well as the family, soon felt that there was a great change in the headstrong child, and that although he was far from being perfect, he was one of the "Saints of Eastwood," and the years have proved it true. — Mrs. J. D. Chaplin, in Christian Banner.
The Home Circle.
THE SONGS OF NATURE.
The harp at Nature's advent strung
Has never ceased to play;
The song the stars of morning sung
Has never died away.
And prayer is made, and praise is given,
By all things near and far;
The ocean looketh up to Heaven,
And mirrors every star.
Its waves are kneeling on the strand,
As kneels the human knee;
Their white locks bowing to the sand,
The priesthood of the sea!
They pour their glittering treasures forth,
Their gift of pearl they bring,
And all the listening hills of earth
Take up the songs they sing.
The green earth sends her incense up
From many a mountain shrine;
From folded leaf and dewy cup
She pours her sacred wine.
The mist above the morning rills
Rise high as wings of prayer,
The altar curtains of the hills
Are sunset's purple air.
The winds with hymns of praise are loud,
Or low with sobs of pain,
The thunder-organ of the cloud,
The dropping tears of rain.
With drooping head and branches crossed
The twilight forest grieves,
Or speaks with tongues of Pentecost
From all its sunlit leaves.
The blue sky is the temple's arch,
Its transept earth and air,
The music of its starry march,
The chorus of a prayer.
No; Nature knows her reverent frame
With which her years began,
And all her signs and voices shame
The prayerless heart of man.