TEN GOLDEN RULES. NEVER put off till to-morrow what you can do to-day-" procrastination is the thief of time."

2. Never trouble another for what you can do yourself.

3. Never spend your money before you have it.

4. Never buy what you do not want, because it is cheap.

5. Pride costs us more than hunger, thirst, and cold.

6. We seldom repent of having eaten too little.

7. Nothing is troublesome that we do willingly.

8. How much pain the evils have cost us that have never happened!

9. Take things always by the smooth handle.

10. When angry, count ten before you speak; if very angry, a hundred.

HOW TO PRESERVE HEALTH. MEDICINE will never remedy bad habits. It is utterly futile to think of living in gluttony, intemperance, and medicine. Indulgence of the appetite, indiscriminate dosing and drugging, have ruined the health and destroyed the lives of more persons than famine or pestilence. If you will take advice, you will become regular in your habits, eat and drink only wholesome things, sleep on a mattress, and retire and rise very regularly. Make a free use of water to purify the skin, and when sick take counsel of the best physician you know, and follow nature.Golden Rule.



MRS. ELIZABETH MAYBERY was the only daughter of the Rev. David Rees, the respected minister of Als Chapel, Llanelly, Carmarthenshire. In looking at her short earthly career, and the brief span of life allotted to her in this world, we are constrained to say that "her sun has gone down while it was yet day." But, short as her earthly journey was, it made an impression, yea, a deep impression, on the circle of her friends and acquaintances. In her character, from her infancy, were seen the adorning traits of meekness and amiability. As she grew up, her


early disposition took the form of cheerful activity and obligingness, which exceedingly endeared her to those that knew her. Her happy and contented piety constantly reminded her friends that the "ways of wisdom are pleasantness, and all her paths are peace." She greatly loved God's people, and had a special regard for His servants, the ministers of the Gospel, as a great number can testify, from both North and South Wales, who were in the habit of calling at the hospitable house of her parents on their various journeys. When she had attained


thirteen years of age, her parents determined to send her from home for education. For this purpose she was placed in a very excellent school at High Wycombe, near London. During her stay at this place, and when only fourteen years of age, she was admitted a member of the church of God. The letter she wrote home to her parents at this time, describing the pleasure she enjoyed in commemorating for the first time the death of Christ, in the sacrament of the Lord's Supper, produced pleasing emotions in the minds of her pious parents.

After finishing her studies at school, she returned home, and took an active part in the duties of the family. She also devoted herself with much energy as a member of the English church at Park-street. As she was endowed with considerable musical talent, she presided at the harmonium, and led the singing for years in that chapel. A weekly singing-class was also established by her for the instruction and improvement of the female portion of the congregation. For this portion of the work of the sanctuary she was well adapted; not only her knowledge was very proficient in the theory of music-she had also a powerful and melodious voice.

Mrs. Maybery took an active part in the Sabbath school. She had a class of females under her care when very young. This work afforded her much pleasure, and she followed it with perseverance and fidelity, with but little interruption, to the end of her days. Her class generally consisted of ten or fifteen, averaging from ten to eighteen years

of age. She was highly respected, and much beloved by them. In this department her services were greatly blessed, as most of those under her care were generally admitted church members.

On August 31st, 1858, she became united to her now bereaved husband, Joseph Maybery, Esq., of Llanelly. On December 17th, 1860, during the time of her confinement, she caught a slight cold, which increased to inflammation, and in spite of all medical skill she died on the 24th of the same month, of what is called puerperal fever, leaving behind her a very affectionate husband, two children, a dear father and brother, and a great number of faithful friends to lament her loss.

Her father, in a Welsh periodical, writes, in allusion to his former bereavements, viz., the death of three sons, and an amiable wife, in a very pithy and feeling manner-" Allow me once more to appear before you in sackcloth, to pen a few lines in memory of my only dear daughter, who has been taken from us so very unexpectedly. She never caused us any sorrow or anxiety of mind."

On the Monday following, she was buried in the family vault, where already were lying her dear mother and three brothers, and where, afterwards, was buried her babe, three weeks old. On the day when the funeral service was held, Mr. Bevan, of New College, London, and the Revs. Messrs. Perkins of Park-street, and Davies of Siloah officiated. As the funeral procession passed through the town, nearly all the shops were closed. On Sunday, Jan. 6th, Mr. Perkins improved her death at Park

street Chapel, in English; and on the 13th of the same month, a funeral sermon was preached in Welsh, by the Rev. J. Evans, of Zion Chapel. Mr. Evans took for his text, Gen. xxxv. 16-19, "And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. And it came to pass, as her soul was in departing (for she died) that she called his name Ben-oni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem." The text states that Jacob was now on his journey from Bethel to Ephrath-that is, BethlehemEphrath. On this journey he sustained a severe loss; he lost his affectionate Rachel, but he had his darling Benjamin. Such is the journey of life; it is a mixture of losses and gains. The losses of some are greater than others. Such is and will be the state of things in our world, as long as it will continue the scene of births and deaths. Generally speaking, there is joy in connexion with births, and sadness with deaths. This joy and grief happen sometimes in the same family, and perhaps on the same day. In glancing at society at large, we find there is a vast difference between people in this world. They differ much in constitution, experiences, mental attainments; and as there is so much difference in the mode of living, so, likewise, there is a vast difference in the manner of dying.

All die, but not in the same manner. Rachel died, Leah died, and so did Jacob, but not in the same manner. We notice, therefore, that people differ materially in the manner of their death. The death of some is more painful than that of others. The manner of death is no criterion of its nature. Some pious people suffer much pain in dying, and some of the most ungodly die almost without feeling any bodily pain. Some people are prone to judge the eternal state of persons from the manner in which they die. My brethren, we must take our stand to pass our opinion on characters, not from the manner of their death, but from the tenor of their lives. For this difference may arise from the nature of the disease under which they labour, or from the weakness or strength of the constitution. The death of a strong young man is likely to cause more bodily pain than that of the weak and aged. A disease may terminate fatally in a day or two, while it may take its course for two years in other constitutions. In consequence of this, some may suffer more bodily pain in two days than others will in two years. An easy death, my friends, is very desirable, but does not prove, in the least degree, the good or bad quality of the character. A painful death never deprived any one of his religion, neither has an easy death given religion to any one.

The death of some is more sudden than that of others. Some die without even a day, an hour, or a moment of affliction. The dart of death is thrown so unexpectedly, there is no time to use any means to prevent its approach; the person is

dead before a physician or a friend knows anything of it. In such a case there is no time allowed to pray, repent, or think anything of preparation for eternity. He enters the river of death without seeing it. Others are kept on its banks for months and years; they die when all around expect them to go hence; they have been afflicted so long that even the circles in which they used to turn, did not feel their loss. Generally, a sudden death causes more grief to friends and relatives. A child of God wishes to see the river of mortality before he enters it-he desires to take leave of his friends in a calm and composed manner before he enters the mansions prepared for him.

after she was married. In this she certainly has given a noble example for her religious sisters.

The death of some causes more grief than that of others. This grief will be in proportion to the amount of our affection for the departed. Great was the lamentation at Jerusalem after Josiah, the king of Judah. Never was such lamentation witnessed at Jerusalem. It is called the "mourning of Hadadrimmon in the valley of Megiddon." Sorrow may sometimes spring more from a sense of love than loss. Such is the grief of parents after their children, and friends after friends, &c. It is possible for even good people to live so long until both usefulness and affection wither away; their children, their friends and acquaintances are gone; not one is left to drop a tear on their grave. Our much-respected young sister died surrounded with the strongest affections and sympathies; we can witness a tender father, a kind husband, a loving brother, and a host of other friends bathed in tears of affection to-day.

The death of some is more hopeful than that of others. All pious people do not die as victorious as they ought. Some die in the best period of their lives in the very zenith of their usefulness, while others die in their weakness, perhaps under a cloud; they die, not on the mount of triumph, but in the valley of gloom. In some period of their lives they were more hopeful than they are now. A great blessing, my brethren, to a Christian is to have to die in the brightest period of his religious life, for then he will feel the strongest and most hopeful. David longed

The death of some is a greater loss to society than that of others. According to the measure of one's usefulness in life will be the amount of his loss in death. We witness sometimes the most useful taken away from us the earliest. Great was the loss to Judah after the death of King Josiah. Such a king had not reigned in Jerusalem since the days of David; but he died young, in the midst of his usefulness. Many kings lived longer than he did, to be more of a curse than a blessing to Judah. It is so yet; many of those who are the most useful in the church of God, the Sabbath school, and the family, die young; while many who are less so are allowed to live long. Our departed sister, Mrs. Maybery-her loss will be severely felt in the family-in the church-and in the Sabbath-school at Parkstreet. She continued to be a teacher

for this when he said, "O spare me that I may recover strength, before I go hence and be no more." Solomon did not die in the brightest period of his religion. There are seasons in the life of man that are more advantageous to die than others. Such as when the children are reared, the house prepared, the circumstances settled-when the purpose of life is attained-when the mind is weaned from the world, and the affections fixed on spiritual objects "within the veil."

The lessons for our instruction we see in connexion with the text are:That personal comeliness is not a sufficient shield to avert the darts of death. Rachel was comely, much more so than Leah; yet this did not prevail against death. Death is altogether blind to this. In general, the loveliest face has the most fragile constitution. Yea, the fairest flower is the most tender and shortest lived.

That to bear near relation to pious people is not a sufficient barrier to keep death away.-Rachel was the wife of Jacob, and he had been very pious through life. God had manifested Himself to him at Bethel and in Mesopotamia, in order to renew the covenants He made with Abraham, and Isaac his father. He had the blessing-had gained a new namehad wrestled with the Angel and conquered; but though his strength was great, he was too weak to keep Rachel alive. If he proved himself stronger than the Angel, death was infinitely more than a match for him.

That death cannot destroy the soul. It is said of Rachel that her "soul departed." This is the name by

which death is called in the text. This means not her breath, but her spirit-her soul; and this proves the immortality of the soul. Death cannot injure the pious; only dissolve the union that exists between the soul and body. Though death can throw the body to the grave, it cannot prevent the soul from entering heaven. Though it keeps the keys of the grave, it has nothing to do with the keys of heaven; and there is a period coming that death must deliver up the keys of the dark chamber of the grave to Him who vanquished it.

That we ought to avoid those things that have a tendency to augment our grief after departed friends. We should neither think nor speak too much of them. We should avoid everything in connexion with them, that has a tendency to excite our feelings. So did Jacob. For after Rachel named her son Ben-oni, that is, the "son of my grief," Jacob called him 'Benjamin, that is, "the son of my right hand." Jacob changed his name that he should not be reminded of the death of the mother every time he called his son.

We should consider that God has a wise purpose in all He does. He never did anything without a special purpose. Sometimes He effects several purposes by a single act. Perhaps the death of Rachel was a Scourge to Jacob, because of his inordinate affection for her. It may be that Leah was as wise and as pious as Rachel. The death of Rachel had a tendency to humble Jacob after the wonderful manifestation he lately had. It was needful

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