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now better pleased than you would have been, if
would have been, if you had hidden the poor man's shoes ?”>
“Ah, my excellent and dear professor,” replied the young man, “you have taught me a lesson which I shall never forget ; and I now feel the true worth and meaning of the words, which, until this day, I have never rightly understood. “To give is better than to receive. We should never approach the poor, except with the wish to benefit them."
Observe.—It is very fortunate for young people, when they have at their side an upright friend, such as professor Durand was to the young Englishman, to warn them from that which is evil, and admonish them, on the other hand, to that which is good. But suppose, dear reader, thou hadst no visible companion with thee-lo! thy conscience will, in all cases, do thee this service, if thou will but regard its voice, and follow its counsel.
Observe. It is a source of true gratification and delight to be able to be a helper and benefactor to the truly needy and suffering, especially when unseen and unobserved ; and thus to become an instrument, in the hands of God, for the relief and happiness of our fellow-men.
Observe.—Genuine confidence in God, at prayer and labor, will never be put to shame. He often appears, before we are prepared, and showers his bounties upon us, unexpectedly. But a heart that trusts in Him, is grateful also, when it has been blessed with the divine aid, and does not act like those nine lepers, who, when cleansed of their leprosy, returned not to give glory to God, but forgot their helper and physician.
NOVEL READING.-A writer in the American Messenger makes the following just and weighty objections to novel-reading :
1. Novel-reading produces undue mental excitement. 2. Novelreading enfeebles the mental powers. 3. The novel-reader is apt to imbibe erroneous and corrupt sentiments. 4. Novel-reading tends to unfit one for a happy and useful life. 5. The practice of novel-reading unfits one for the duties of religion.
WHERE IS H E A VEN?
Oh, where is Heaven, where angels dwell ?
That goal of man's desire !
All to that world aspire.
Some planet, all alone
And changes are unknown ?
Where sun's unclouded shine ?
'Mid scenes and joys divine ?
That man should turn his eye
And think it in the sky !
With earth's polluting things,
And upward stretch her wings.
TO REMOVE THE SMELL OF PAINT.-In the room which is to be purified strew some hay, slightly moistened. The hay is to be sprinkled with chloride of lime, and left for some hours, taking care to keep the room closed. The decomposing action of the carbonic acid in the air causes the chlorine to exude from the chloride of lime, which being diffused in the room, destroys the smell of paint.
THE SABBATH AND THE FAMILY.
BY REY. J. X. DANFORTE.
That was a happy thought of one of our great American divines, to apply to the expression, Laws of Nature, that more scriptural and descriptive expression, Ordinances of Heaven. Some of these ordinances are applicable to the material, others to the moral world. Among the former may be reckoned the laws of gravitation and ascension ; among the latter are comprehended all those laws or ordinances which relate to the moral being of the intelligent creatures of God. In a world composed of beings, whose nature is compounded of body and spirit, the ordinance of the family constitution is a necessary law. Equally necessary to the well-being of man is the ordinance of the SABBATH. It was "made for man." Here then we have two institutions, both necessary and beautiful, having their origin in the bosom of God; their synchronism with Creation itself; their objects parallel through all time; their period the end of all things earthly. On each of these ordinances is stamped the image of divine wisdom and benevolence; admirable means, adapted to a worthy and glorious end : love endeavoring to train the soul for a higher and holier sphere. In the well-ordered, sanctified family of earth we behold a type of the “ whole family in heaven," of which God is the adored Father, and all beatified saints the affectionate and adoring children—united together by the golden bond of love, and bound to the mediatorial throne by the ties of an imperishable faith. In the institution of the Sabbath, and especially in its holy observance, we contemplate a current type of the rest that remaineth for the people of God, and of the holy employments of heaven. Thus, even the sweetness, the beauty, the blessedness of the celestial state, are drawn down into the shadowy vale of our mortal existence, by the heart of faith, which loves to antedate the triumphs of glory, and honor the pledges of a covenanting God
in advance, by opening the soul to that fulness of joy, which springs from his presence.
The foundation of all true happiness, whether of earth or heaven, is laid in the knowledge of God. For as the higher life of the soul is the main thing to be sought-the interior spiritual existence being the chief proposal of heaven, in its scheme for the redemption of man, it becomes our first duty to study the Eternal, to acquire “that which may be known of God,” though Infinity has unfathomable depths, not to be sounded by our line. “This is life eternal, to know thee, the only true God, and Jesus Christ, whom thou hast sent." The business of a "candidate for eternity" is to be “increasing in the knowledge of God.” Here he is met by the institution of the Sabbath, which shed its benignant light on the morning of creation, hallowing Paradise itself, and inspiring into the bosom of man a certain gladdening hope of the future. So, also, it meets every child of mortality, in lands blessed with the light of Christianity, at the threshold of his existence, and offers to conduct him to glory. This, indeed, is the blessed light which
“Streams from the depths of ages on mankind.” What multitudes of the just and holy, now radiant in other spheres, have rejoiced to walk in that light!“I," saith Jeho
gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.” Ezek. 20 : 12. Again, we hear the heavenly injunction, uttered with imposing solemnity: “HALLow my Sabbaths, and they shall be a sign between me and you, that ye may know that I am the Lord your God.” But how could this command be obeyed without the kindred institution of the family, which is the constituted school of virtue, piety, and preparation for heaven? Little do we appreciate our mercies; we, to whom the Sabbath is a birthright; on whose cradled infancy it shed its precious, primal blessings ; whose ears first caught those soft accents from maternal lips, echoing the voice of God: “Remember the Sabbath day to keep it holy,” followed by that other admonition :
Remember now thy Creator in the days of thy youth.” We were thus watched, instructed, prayed for, wept over, that we might
know God; and knowing, love him with all our heart, and mind, and might.
This was in the bosom of the family, and chiefly on the Sabbath. What tender recollections arise in the mind of one born to such an inheritance as this. How can we forget the authoritative paternal injunctions; the scarcely less powerful example of meekeyed piety, as expressed in maternal deportment; the morning devotions; the early lessons; the sacred stillness of the day diffusing a mysterious charm over all; then, at the appointed hour, the church-going bell ringing out its cheerful tones, to call us to the house of God, or, perchance, giving forth its solemn toll for the dead ;* these are impressive reminiscences, linking the Sabbath and the family in sweet and cordial union, while they remind us of the sanctity of the one and the preciousness of the other. Who would seek to impair the moral force of such a union? Infidelity attempted it, and drenched a nation in blood. Atheism sealed and sanctioned it with a deeper curse, and the gates of hell flew open to receive its victims. Never was that law, “ settled in heaven forever,” “Evil shall slay the wicked," more fearfully executed, than on the regicides, the fratricides, and parricides of France, who, in that long paroxysm of voluntary insanity, at the close of the last century, sought to abolish the Sabbath, and to divorce the very rite of marriage itself from the humanity which it guarded. What a train of woes unutterable followed that explosion of human depravity! The vibrations of that tremendous shock are felt to this hour. “That abrogation of the Sabbath,” says Chancellor Walworth, “was accompanied by a general corruption of morals, and even by the breaking up of the conjugal relation, under a law allowing an unlimited divorce, at the mere will of the parties; when, as the Abbe Gregoire states, upwards of twenty thousand divorces were registered in the short space of eighteen months, and those in the city of Paris were nearly equal to the number of marriages.'
Now, see the Pilgrim Puritans, keeping the Sabbath in the very
• The old church bell had this inscription :
"I to the church the living call,
And to the grave I summon all.”