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"Honour all men.. Love the brotherhood.--Fear God..
Honour the king."
PAOK. The Rights of Man
13 The Two Death-beds..... 21 You may go too far 15 Too late
22 "There shall be no Night there" 17 VARIETIES. POETRY.
Is God in this House?
23 The Uncertainty of Life
18 The Transitoriness of Life 23 NARRATIVES, ANECDOTES, &c.
That's the last of it.
24 The Voyage and the Pilot..... 19 A Soul for a World.
24 The Blasted Bower....
24 DAILY TEXTS FOR SUNDAY SCHOOLS AND FAMILIES.-Cover, p. 2.
JESUS, JUSTICE, AND THE SINNBR.-Cover, p. 3.
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DAILY TEXTS FOR SUNDAY SCHOOLS AND FAMILIES.
“O how I love thy law! it is my meditation all the day.”—Psalm cxix. 97.
THOU PREPAREST THEM CORN. (Psalm lxv. 9.) 2 Th Behold, the husbandman waiteth for the precious fruit of the earth, and hath
long patience for it, until he receive the early and the latter rain. (James v.7.) 3 F The coming of the Lord draweth nigh. (James v. 8.) 4s The harvest is the end of the word; and the reapers are the angels. (Matt.
xiii. 39.) 55 The LORD's Day.—Make a joyful noise unto the Lord, all ye lands. (Psalm
even of your lusts that war in your members ? (James iv. 1.)
for all these things must come to pass. (Matt. xxiv. 6.)
whose right is; and I will give it him. (Ezekiel xxi. 27.)
things in earth, and things under the earth. (Phil. ii. 10.) 10 F For he must reign, till he hath put all enemies under his feet. (1 Cor. xv. 25.)
But those mine enemies, which would not that I should reign over them, bring
hither, and slay them before me. (Luke xix. 27.) 12 S
The Lord's Day -Serve the Lord with gladness: come before his presence
with singing. (Psalm c. 2.) 13 M The soul that sinneth, it shall die. (Ezekiel xviii. 20.) 14 Tu Have I any pleasure at all that the wicked should die ? saith the Lord God:
and not that he should return from his ways, and live? (Exekiel xviii. 23.) 15 W Cast away from you all your transgressions, and make you a new heart and a
new spirit: for why will ye die ? (Ezekiel xviii. 31.) 16 Th For I have no pleasure in the death of him that dieth, saith the Lord God:
wherefore turn yourselves, and live ye. (Ezekiel xviii. 32.) 17 F
How often would I have gathered thy children together, as a hen doth gather
her brood under her wings, and ye would not. (Luke xiii. 34.) 18 S Come unto me, all ye that labour and are heavy laden, and I will give you
rest. (Matt. xi. 28.) 19 s The LORD's Day.-Know ge that the Lord he is God: it is he that hath
made us, and not we ourselves. (Psalm c. 3.) 20 M And fear not them which kill the body, but are not able to kill the soul : but
fear Him which is able to destroy both soul and body in hell. (Matt. X. 28.) 21 Tu For we must all appear before the judgment-seat of Christ; that every one
may receive the things done in his body, according to that he hath done,
whether it be good or bad. (2 Cor. v. 10.) 22 W Knowing therefore the terror of the Lord, we persuade men. (2 Cor. v. 11.) 23 Th When the Son of man shall come in his glory, and all the holy angels with
him, then shall he sit upon the throne of his glory. (Matt. xxv. 31.) 24 F And before him shall be gathered all nations: and he shall separate them one
from another, as a shepherd divideth his sheep from the goats. (Matt.
with praise; be thankful unto him, and bless his name. (Psalm c. 4.)
earth and the heaven fled away. (Rev. xx. 11.) 28 Tu And I saw the dead, small and great, stand before God; and the books were
opened: and another book was opened, which is the book of life. (Rev.
xx. 12.) 29 W And the sea gave up the dead which were in it; and death and hell delivered
up the dead which were in them: and they were judged every man accord
ing to their works. (Rev. xx. 13.) 30 Th
And whosoever was not found written in the book of life was cast into the
lake of fire. (Rev. xx. 15.) 31F Thou crownest the year with thy goodness; and thy paths drop fatness. (Ps.
THE RIGHTS OF MAN.
How often has this demand of the oppressed been first misrepresented and then silenced by mere physical force. The sufferers who have raised it have been first maddened into unjustifiable violence, and then put down by greater and still more unjustifiable violence. Still the cry in the revolution of ages ever and anon makes itself heard again; and, though despots and dominant classes repeat their old arts and practices, something is generally gained by each upheaving of the oppressed. So it was with the “peasant war” in Germany, and with the successive French revolutions, and so it will be assuredly with the present revolutions and reactions on the continent of Europe. Standing armies may, by reckless bloodshed and cruelty, uphold the despots for a time; but the days of standing armies, and of despots too, we consider to be numbered, and that the oppressed will, perhaps very soon, perhaps after many changes, attain the Rights of Man.
And they ought to attain them. We cannot even comprehend what is meant by the “Rights of the Crown,” and similar phrases, unless they mean a right to do what the people desire on the people's behalf. We suppose no sane man of the present day dreams of any other "Rights of the Crown;" and in this sense the phrase really means the rights of the people, i.e. the Rights of Man.
Now, it seems probable that all civilized nations (Russia we regard as semi-barbarian) will soon gain the grand "right" of having in their Government the expression of their own will. Men of all parties appear to think this state of things to be not very far distant. Shall we rejoice in the prospect ? We should do so without qualifi. cation but for one circumstance,- -one which assures us that great and prolonged convulsions may, and probably will, follow the attain. ment of the Rights of Man; and that is, that so little is thought or said of the Rights of God. Many reasons may be assigned for this, such as the impious assumptions of the ruling powers by which they have identified statecraft and priestcraft with their own selfish interests, and with opposition to the Rights of Man; also the tendency of the human mind to be fully in earnest about one great thing only at a time, and still more its tendency to absorb itself in what is visible and earthly, rather than in what is unseen and spiritual. But be the causes what they may, the fact is clear and painful. It cannot be supposed that the Great Governor will suffer his just, his never misused rights to be refused Him, because human princes are stripped of their too frequently much abused power. God's govern. ment, his absolute claim to entire, cheerful, unquestioning obedience, is the grand fact on which the peace and happiness of this world, and all worlds, depend. Princes have been “weighed in the balances and found wanting,” awfully wanting ! Ambition of rule, or lust of personal gratification, gratified at the cost of subjects' property and
blood, and at the still greater cost of subordinating Christ's religion
It is for these reasons that we are compelled to look for the acquisi. tion of solid and permanent national liberties, chiefly from the efforts of those who are successful in spreading the knowledge and the love of true religion. We do not think, indeed, that he can be a teacher of the true religion who refuses to his fellow-mortals any of the Rights of Man; but we also think that he who labours to secure these without diffusing at the same time a far higher regard for the Rights of God, is laying the foundations of the temple of civil liberty in a quicksand in the quicksand of human selfishness, which has, as history so loudly teaches, engulfed hitherto the greatest governments which have been erected upon it.
Meantime, reader, do you practically acknowledge for yourself the Rights of your God ? Do you ever think of them even? The peace and happiness of nations depend on their general acknowledgment by the people; but your eternal peace and happiress depend on their being acknowledged by you. Every man must give an account of himself to God. Now, permit me to ask you, in conclusion, to ponder the Rights of a God who has made you,—who has kept you hitherto in life,---who has spared his beloved Son as the sacrifice to atone for your past violation of his rights,—and who has raised his Son to be your living Saviour, and your Judge at last ?
* Daniel, ch. il.
YOU MAY GO TOO FAR.
It is quite possible and very disagreeable to go too far when yott are on a journey by coach or by rail, especially if you have made an en. gagement in the town at which you intended to stop. Yori may ĝo too far at your shop, in obtaining credit for the food you eat, or the clothes you wear; and this will be very annoying, if you are anxiour's to square your expenditure with your income. You may go too far in trifling with your health, and when it is too late, you may find that your constitution is irreparably broken. You may go too far in trying how far you can go on a dangerous road, or the edge of a rock, or in ascending an overhanging cliff. And
You may go too far in trying how far you can go in trifling with the forbearance of God. God's mercy is great; but there is a limit to his compassion. Do you doubt it ? Take your bible, and let us examine together, for a few moments, what it says. Turn to Gen. vi. 5, 7. It is Jehovah that speaks. What is the meaning of the language ? Surely nothing less than this, I have borne with this evil generation until I can bear with them no longer. Turn over a few pages, and read the 18th chapter of Genesis. Imagine yourself in the plain with that earnest pleader. His plea is prolonged, earnest, importunate; and what is the response ? “The cry of Sodom and Gomorrah is great, and their sin is very grievous;” therefore Jehovah will destroy it. Is it any thing other or less than this,—they have reached the limit of God's forbearance, and therefore they shall perish? Come into the New Testament, Matt. xxiii. 37. Think, before you read it, of the speaker. It is the Prince of Peace, the Messenger of Mercy, Incarnate Love, the Harbinger of Good to Man, that sits there on the edge of the hill over against the city. Watch the heavings of his breast. See the deep emotion expressed in his face. Track those burning tears as they course each other down his cheek. And then listen to the trembling agitation of his voice as he pronounces the last doom of the great city. That emotion and those tears are the seal that the sentence is irrevocable. Can you read the full, deep meaning of that sentence? If you can, you will not hesi. tate to admit the truth of the words I have uttered. There is a limit beyond which the mercy of God will not extend.
Do you ask now how you may know when this is the case with any one? I cannot do better than refer you again to your bible Isaiah v. 1-7. Think on this description. Its meaning is this, I have taken all possible care of this plant, and now when I expected to receive the reward of my toil, I find nothing but wild and useless grapes. I will watch it no more. I will guard it no more,—tend it
The dresser shall no more come near it. The bramble and the brier may grow by its side. My care has been lost upon it;