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Readings for the Young.

ZIP'S VOW.

JAKE me out, fader, under the big pine-trees; I'se so hot, so tired!" The big, brawny man bent down and took up tenderly the little thin figure, so helpless but so patient. He bore her out from the small, close shed they called their home, to the grand church of God, whose doors were never closed to them. He laid her at the foot of one of its noblest pillars, a stately pine, where had been gathered a bed of soft grey moss, which formed an easy couch for the sufferer. The fever which was consuming her life forces burned even through her swarthy skin; the lips were parched, and the eyes quivered with an intense fire. The father gazed at her, as the clear light of day showed more distinctly to him the ravages the disease had made.

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'I want to be an angel,

And with the angels stand,
A crown upon my forehead,
A harp within my hand.'

The tears rained down the cheeks of the father, as he listened, in awe-struck wonder, to the song of the dying child. He feared her spirit would leave her body singing, her voice seemed to have such power and fulness,-more like a woman's than the child she was. But she seemed to gain strength with every word, and was less exhausted at the close than when she began. When she paused, she looked up in her father's face and said: Miss Clarice told me that, fader, when moder and I lived up at the house. She was so good: all my hymns, and eberyting that comforts me, she teached me. Them was happy times, fader; Miss Clarice was so good!'

'Good as any slaveholder can be, Clar.' 'She's brung up to it, fader, and didn't know better then; but she won't do it no more. And now, fader, I want to say someting; and you mustn't be angry with your little Clar, 'cause she is " goin' to be an angel." Last time I went to meetin', fader, the minister read about one of the parables Massa Jesus gave to the poor people off there where He lived. It was jus' as if Massa

Jesus saw men standin' idle, doin' noting, fader, jus' like you, and He say, "Why stand you here idle all the day?" And dey say, "Because no man has hired us." And I couldn't help cryin', fader; 'cause, if Massa Jesus should ask you why you don't work, you couldn't give Him any reason, 'cause Miss Clarice wanted to hire you.'

'This old chile worked for her all his life for noting, and nobody ought to spect him to work no more, Clar.'

'How are you goin' to live, fader? What's you goin' to eat? Do you spect oder people to work for you?'

'De gubernment mus' do dat, Clar.'
'Why for, fader?'

"'Cause I'se been a slave allays.'

They've gin you freedom, fader, and dat's better dan all de rice and corn in de world.' 'What do I owe 'em, Clar, and whar did you git all dese tings?'

'I hear Massa May talk about 'em up to meetin', and 'pears he knows jus' what we ought to do. He says, gubernment make us free, but gubernment can't make us real men, to stand straight in the world, and be like white folks, if we bracks don't work for it. And, fader, one more ting Massa May read from the good book: "Whosoever shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and he were drowned in the depths of the sea;" and he said that meant anybody who tried to lead any one to do wrong when they wanted to do right, was just as wicked as they could be; and I thought-I'se couldn't help it, fader-how I heard you talkin' to old Mose, and tellin' him he oughtn't to work for Miss Clarice, -he was a fool to do anyting more, he'd worked nuff in his life; and you mocked him for goin' to larn, and preachin'. Oh, fader,' she burst out with a great sob, 'I couldn't go 'cross Jordan widout tellin' you dese tings.'

The man's strong frame shook with emotion.

'I neber seed it so afore. But, Clar, I can't let you go; I'se got nobody now. He took your moder; and now, if He takes you, I can't lib. If He let's you lib, I'll be so 'dustrious and larn, and be as 'spectable as a white man.'

'Don't ask me to stay here. I'se almost done gone. I can see moder and all the shining ones.' The voice was very low, and there was a pause; then the little figure bounded up as agilely as if in health. Promise, fader; moder hears you; promise to do your duty as a free brack man, and not to be idle, and to larn, and to pray to God, and He will bress you.'

Kneeling, but with an upward look, as if following an irresistible impulse, Zip said, with an awed tone: 'I promise to God, and Nan, and our Clar, to try and do right; but oh, please, God, leave me my chile!'

It was too late. Her arms were thrown about his neck with a clasp of love; but in a moment their grasp was relaxed, and the freed spirit was borne upward.

THE SORROWING HEART MADE GLAD. It was a lovely evening in summer. The sun, which had shone so powerfully during the day, was sinking quietly to rest, and a soft refreshing breeze murmured through the leafy foliage of Beachen Grove, as though inviting the weary mind to lay aside the day's duties, and enjoy the evening calm.

In the spacious pleasure-grounds belonging to B- Seminary might be seen groups of merry, laughing girls. One or two were walking up and down the wide gravel paths; whilst others were occupying the various class-rooms, with nothing better to do than to talk of the new pupil, who had joined their circle a few days before.

sorrow of our hearts.' And, as she spoke, she drew the weeping girl towards her with all the fondness of a sister.

Encouraged by her gentle tone, Annie spoke, without reserve, of the cause of her grief. She told her that both her beloved parents had been taken from her, in one short week, by the hand of death; and that, ever since, her heart had ached sadly and wearily for some one to love her-some one whom she could love. seems nothing without them!' she exclaimed passionately. 'I do not care for anything, now they are gone; and I am sure no one cares for me.'

Life

Again the same sympathizing tones greeted her ear. 'Do not talk thus, dear Miss Lee. I love you already; and many more would love you, but perhaps they think you do not care for their affection. And, after all, it is not their love that can make you happy, or satisfy your soul's immortal cravings; it is the love of Jesus that you want. Till you possess that, your search for happiness will be all in vain. God, in his mercy, has taken away those who were dearest to your heart. Perhaps He saw that they were filling the place which He had reserved for him

But apart from all these sat a pale young girl. Her head was bent over her book, as though in deep thought; and when, attracted by a merry peal of laughter, she raised it for a moment, it needed not a very close observer to notice the look of sadness which overspread her intelligent countenance. The deep mourning dress that she wore seemed to tell all the sad tale; and yet not all surely not even the loss of the dearest friend could cause that look of deep-seated despond-self; and so, by a gentle stroke of his chastening ency; for the hope of meeting again would have exerted a sweet, soothing influence, which it was but too evident she did not possess.

Alas! no. Annie Lee was sorrowing as those who are without hope. Her parents, to whom she had clung with all the affectionate fondness of an only child, had been taken from her by fever, leaving her alone in the world, without an earthly protector, without a heavenly guide. She could not look forward to meeting them again in the better land, for her hopes and wishes were all bounded by this present world. She had no share in the Saviour's love-that love which alone was able to prove all-sufficient strength for the time of trial; and now, in the deep anguish of her heart, earth seemed to offer no object, heaven no charm. Of what use was all her wearisome study? No eye would beam more brightly, no heart be made more glad, at her success. There might be kind words and smiles for others, but there were none for her. She was alone in the world; and the bitter tears would come as she thus thought.

Many of her companions passed and repassed the window where she was sitting, but no one noticed the motherless girl; and it was a relief when they all left the room, and she was able to indulge her grief unrestrained.

Not long, however, did she enjoy her solitude. The door opened again, and footsteps approached her; but so violently was she sobbing, that she did not even raise her eyes to see who was the intruder. There was a moment's silence, then a hand was laid softly on her shoulder; and on looking up, she encountered such a glance of sympathy, as she had not seen for many a long month.

It was Annie Lee's first introduction to the new pupil. 'You are in sorrow, Miss Lee. As a stranger, I suppose I cannot be permitted to share it; yet it may even be a stranger's privilege to point to One who knows every grief, every

rod, would bid you set your affections on those things which are above. But though they are gone, and no other friends seem left, you need not tread the path of life alone. He will go with you; He will direct your wandering footsteps, if you will only take Him for your guide. Him your restless, weary heart will find the rest it has so long been seeking; and living to his glory, the noblest, truest end of your existence will be answered.'

In

The bell rang for evening prayer, and then they separated for the night, the one to pray for a blessing on the words which she had spoken, that they might be the means of leading the wandering one to Christ; the other, in the silence of her chamber, to indulge such thoughts as before had seemed to savour of melancholy and sadness.

The right chord had been touched, and, in its vibrations, there seemed to come o'er her soul a peaceful calm, hitherto unknown. At last she was understood; she was loved; a new life seemed to dawn upon her; and even her deep sorrow was tinged with gladness. Day after day, at that calm sunset, how would she sit and listen to the sweet tale of pardoning love, till she was enabled to rest all her hopes of happiness on a crucified Redeemer, and in simple trust to say, 'Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee!' No longer did she sorrow as those who are without hope. The oil of joy had been given in exchange for mourning; whilst in faith she could look forward to meeting again those whom she loved, in that land where there is no sin, no sorrow, and where partings are unknown. Till then, she felt that there was a work for her to do on earth; and, with a simple-minded consecration of herself to the service of her Lord and Master, she determined that henceforward she would live for Him, her one aim to lead other sorrowing ones to the same Saviour.

Words in Season.

BIBLE THOUGHTS.

BY THE EDITOR.

1 SAM. XVII. 25.

HERE are two men, and in these men two nations, two religions; two bodies or companies,-the seed of the woman, and the seed of the serpent. Israel and Philistia are now brought face to face. There must be war, not peace; not even an alliance, not even a truce. The world's table is not spread for the church, nor the church's table for the world. The 'earth' may sometimes help the woman, and swallow up the floods which would overwhelm her; but friendship with the earth is not to be cultivated or sought after. The friendship of the world is | enmity with God.

Here are two men, the one the personification of power, the other of weakness; the one of selfreliance, the other of confidence in God. We see man, nothing but man, in the one; God, nothing but God, in the other. In the Philistine we see man fighting against God, in David man fighting for God. What the world admires and prizes is to be found in the one, what it despises in the other. One thing marks them both: they are full of courage and of confidence; both equally sure of success, though the one boasts, and the other boasts not. The sources and grounds of their confidence are very different; but their confidence itself seems in both very much alike.

The object of each is, in one respect, different; in another, the same. They meet for battle,-each bent on the overthrow of the other. But Israel has not provoked nor challenged the conflict; nor is Israel desirous of seizing Philistia. She has Jerusalem why should she seek Gaza? But Philistia would fain have Israel and her land in her power, and makes continual inroads for this end. She is not content with Gaza and Ashkelon; she must have Jerusalem and Bethlehem.

But it is not the Gentile giant that I ask you specially to notice, but the Jewish boy, the stripling of Bethlehem. In him we have

I. The rejection of human weapons.-He was fully aware (1) of the greatness of the issue depending on this combat; (2) of the strength of the adversary; (3) of his own weakness; (4) of the great things to which he had pledged himself. Yet he declines to avail himself of any of those things, which would have helped to make up his deficiency, and made him, as man would say, adequate for the struggle. He takes only that which is expressive of feebleness,-which would make him incur the imputation of being a fool, like the apostle in after years. He had to become weak, as well as a 'fool,' that he might be both wise and strong. His taking unlikely and unsuitable human weapons was more expressive of his faith than if he had taken none; for, through such, God got the opportunity of showing his power,-his power, not as directly coming down from heaven, but as coming through the feeble instrumentality of a shepherd, and a shepherd's sling. It was God identifying himself with David, and using the sling as his own two-edged sword. Thus the true beginning of all strength is weakness; the starting-point for success is the abnegation of self-power and human

appliances. How often is it true, of individuals, and of churches, and of societies, that they are too strong for God to work by or with; too well equipped, or too well organized; too rich, or too numerous, or too great, for God to get glory from! He must have his work done by hands, regarding which there will be no mistake as to who is the doer of the whole work, and the author of all the success. David did not reject these weapons because they were sinful. He often used the sword, and the spear, and the shield, in fighting the battles of the Lord. He had builded a house for an armoury, wherein there hung a thousand bucklers, all shields of mighty men. But, in certain cases, that which is lawful is not expedient. Lawful instruments sometimes become, if not unlawful, at least inexpedient and useless, when they give God no room to make bare his arm. We are, generally speaking, far too solicitous about our strength, and forget that it is always by this weakness that God works. We are too solicitous about intellect, learning, numbers, money, as if we could have no hope of success without these. No one is too weak to work the work of God; many are too strong. We are slow to believe this, slow to act on it. Yet it is one of the great truths on which God has set his seal during the ages past.

II. The adoption of divine weapons.-David leaves the human weapons to the Philistine; he prefers the divine. The sight of human weapons in his adversary had not made him afraid to do battle with him, nor made him say, Oh that I had a sword like his! And as he drew nearer, and saw his whole strength and array, his confidence does not sink; it rises. He sees in the giant an enemy of the living God, and his weapons as, therefore, directed against Him. That sword, that spear, that shield, are used against Jehovah, God of Israel. David is not dismayed, but goes forward triumphantly, assured of being more than conqueror. He has a weapon,-only one,-forged on no human anvil, brought out of no human armoury. It is called 'the name of the Lord.' With this he can face not only Goliath and the Philistian armies, but Satan and the hosts of hell. This 'name' is our weapon still. It is sword, and shield, and spear. Armed with it, we can do any work, fight any battle, engage any foe. Only let us be sure that we are on God's side, and our enemy against Him, we can go forward with confidence. 'If God be for us, who can be against us?' is one side of the maxim. If we be for God, who can be against us ?' is the other. In using this name as a weapon, or as a plea, I come as if God and I were one; as if God, and not I, were on the battle-field. We stand in God's stead, and He in ours. We fight in God's stead, and He in ours. It is not so much we that work as He. Using his name, is simply confiding in his revealed character and sure word, and in nothing of ourselves,-making use of no arm of flesh, no power of man's arm or man's intellect, but Jehovah's alone, the Lord God of Israel. Have faith in God! Not in man, nor in the flesh, nor in genius, nor in science, nor in numbers, nor in rank, nor in influential names, nor in great schemes, but in the living GodDavid's God and ours.

W

INCARNATE LOVE DELIGHTING IN A SINNER'S LOVE.

BY THE REV. JOHN COX, IPSWICH.

'She loved much.'-LUKE VII. 47.

HAT the name of this person was, where she lived, and what her after history was, we know not; but this we know, that she loved much.' Nor have we on record a single word uttered by her. No confessions indicating deep penitence-no hymns of wondering rapturous praise are preserved and handed down to posterity. She says nothing; but the Lord speaks for her, and says that she loved much.' How brief, how wonderful, how blessed the history of this woman who was a sinner!' She just flits before us for a little while; her whole history does not take five minutes to read; and yet what an impress has she left on all time what a beneficial influence has she put forth on tens of thousands! When Elisha had restored the dead child to life, and called in the waiting, longing mother to receive her son, it is beautifully added, ‘that she came in, fell at his feet, and bowed herself to the ground, took up her child, and went out.' With what a burden in her arms, and what a blessing in her heart, did this mother go out! So this woman, who was a sinner, bereft, as she had been, of character, of joy, of hope, of all human sympathy, having found pardon and blessing in Jesus, took up her great load of peace, a burden which should ever after unburden all other burdens,' be as wings to her soul, and strength to her heart,—she took it up at Christ's bidding, and went out. It is true she was hissed at as she went out, by the scornful murmurers at the feast; but she heeds them not, for the Lord says of her, 'She loved much;' and He also says to her, 'Go in peace.'

Yes, this woman that was a sinner, this woman without a name, without a home, without a character, without a single word to say on her own behalf, without any recorded afterhistory, this sinning, silent, weeping, ministering, adoring woman, LOVED MUCH. Ah! how many who think themselves righteous, who have a name among men, who possess a home full of earthly joy, and by whom words have been uttered that are recorded and praised-how many of earth's favoured ones lack such a love as calls forth the Saviour's approval!

She came to Jesus at his call, and was wel

comed. She was owned by Him, delighted in by Him; she is, and ever will be, used by Him for his own glory and the good of others. This path to safety, happiness, honour, and usefulness is still open. Jesus still stands and cries, 'Come, ye weary, and find rest; come, ye thirsty, and drink the living water; come to me, loose your burdens, and find rest; come to me, quench the thirst of sin, and be made a fountain of blessing!' Few give heed to Him. Concerning most He has to say, 'Ye will not come unto me that ye might have life.' Over many He uttered this lament when on earth; but not over all. There were glorious exceptions, and this is one.

There is some reason to conclude that this beautiful incident related by Luke, occurred immediately after the Lord's discourse, recorded in Matt. xi. There the Lord speaks of himself as 'the Son of man, who came eating and drinking;' that is, He spake of himself as a social person, as indeed He ever manifested himself to be. On that occasion He also uttered the ever memorable words: 'Come unto me, all ye that labour and are heavy laden, and I will give you rest.' As usual, there were scribes and Pharisees, publicans and sinners, among his auditors. A Pharisee invited Him to his house to meat, and Jesus went. 'A woman in the city, who was a sinner,' came also to that feast, quite unbidden, and very unwelcome, as regards the Pharisee and his friends. It may be that she had heard the 'woe' of Jesus against the impenitent, and trembled; and the 'Come unto me' of Jesus to the weary, and had trusted; and, behold, she is soon at his feet weeping. Blessed station for the worst of sinners; thither the vilest may still go!

In contemplating the path of Jesus, and tracing his history, we see Him having to do with many slow-of-heart followers, and some of the very worst of sinners. Who could be slower of heart and weaker of purpose than some of those who were constantly with Him, such as Thomas, Philip, and Peter? Who could be in a worse condition physically, than the raving maniac, whom a legion of devils once inhabited? Who nearer to hell than the dying thief? Who more

Words in Season.

BIBLE THOUGHTS.

BY THE EDITOR.

1 SAM. XVII. 25.

HERE are two men, and in these men two nations, two religions; two bodies or companies,-the seed of the woman, and the seed of the serpent. Israel and Philistia are now brought face to face. There must be war, not peace; not even an alliance, not even a truce. The world's table is not spread for the church, nor the church's table for the world. The 'earth' may sometimes help the woman, and swallow up the floods which would overwhelm her; but friendship with the earth is not to be cultivated or sought after. The friendship of the world is enmity with God.

Here are two men, the one the personification of power, the other of weakness; the one of selfreliance, the other of confidence in God. We see man, nothing but man, in the one; God, nothing but God, in the other. In the Philistine we see man fighting against God, in David man fighting for God. What the world admires and prizes is to be found in the one, what it despises in the other. One thing marks them both: they are full of courage and of confidence; both equally sure of success, though the one boasts, and the other boasts not. The sources and grounds of their confidence are very different; but their confidence itself seems in both very much alike.

The object of each is, in one respect, different; in another, the same. They meet for battle,-each bent on the overthrow of the other. But Israel has not provoked nor challenged the conflict; nor is Israel desirous of seizing Philistia. She has Jerusalem: why should she seek Gaza ? But Philistia would fain have Israel and her land in her power, and makes continual inroads for this end. She is not content with Gaza and Ashkelon; she must have Jerusalem and Bethlehem.

But it is not the Gentile giant that I ask you specially to notice, but the Jewish boy, the stripling of Bethlehem. In him we have

I. The rejection of human weapons.-He was fully aware (1) of the greatness of the issue depending on this combat; (2) of the strength of the adversary; (3) of his own weakness; (4) of the great things to which he had pledged himself. Yet he declines to avail himself of any of those things, which would have helped to make up his deficiency, and made him, as man would say, adequate for the struggle. He takes only that which is expressive of feebleness,-which would make him incur the imputation of being a fool, like the apostle in after years. He had to become weak, as well as a fool,' that he might be both wise and strong. His taking unlikely and unsuitable human weapons was more expressive of his faith than if he had taken none; for, through such, God got the opportunity of showing his power,-his power, not as directly coming down from heaven, but as coming through the feeble instrumentality of a shepherd, and a shepherd's sling. It was God identifying himself with David, and using the sling as his own two-edged sword. Thus the true beginning of all strength is weakness; the starting-point for success is the abnegation of self-power and human

appliances. How often is it true, of individuals, and of churches, and of societies, that they are too strong for God to work by or with; too well equipped, or too well organized; too rich, or too numerous, or too great, for God to get glory from ! He must have his work done by hands, regarding which there will be no mistake as to who is the doer of the whole work, and the author of all the success. David did not reject these weapons because they were sinful. He often used the sword, and the spear, and the shield, in fighting the battles of the Lord. He had builded a house for an armoury, wherein there hung a thousand bucklers, all shields of mighty men. But, in certain cases, that which is lawful is not expedient. Lawful instruments sometimes become, if not unlawful, at least inexpedient and useless, when they give God no room to make bare his arm. We are, generally speaking, far too solicitous about our strength, and forget that it is always by this weakness that God works. We are too solicitous about intellect, learning, numbers, money, as if we could have no hope of success without these. No one is too weak to work the work of God; many are too strong. We are slow to believe this, slow to act on it. Yet it is one of the great truths on which God has set his seal during the ages past.

II. The adoption of divine weapons.-David leaves the human weapons to the Philistine; he prefers the divine. The sight of human weapons in his adversary had not made him afraid to do battle with him, nor made him say, Oh that I had a sword like his! And as he drew nearer, and saw his whole strength and array, his confidence does not sink; it rises. He sees in the giant an enemy of the living God, and his weapons as, therefore, directed against Him. That sword, that spear, that shield, are used against Jehovah, God of Israel. David is not dismayed, but goes forward triumphantly, assured of being more than conqueror. He has a weapon,-only one,-forged on no human anvil, brought out of no human armoury. It is called 'the name of the Lord.' With this he can face not only Goliath and the Philistian armies, but Satan and the hosts of hell. This 'name' is our weapon still. It is sword, and shield, and spear. Armed with it, we can do any work, fight any battle, engage any foe. Only let us be sure that we are on God's side, and our enemy against Him, we can go forward with confidence. If God be for us, who can be against us?' is one side of the maxim. 'If we be for God, who can be against us ?' is the other. In using this name as a weapon, or as a plea, I come as if God and I were one; as if God, and not I, were on the battle-field. We stand in God's stead, and He in ours. We fight in God's stead, and He in ours. It is not so much we that work as He. Using his name, is simply confiding in his revealed character and sure word, and in nothing of ourselves,-making use of no arm of flesh, no power of man's arm or man's intellect, but Jehovah's alone, the Lord God of Israel. Have faith in God! Not in man, nor in the flesh, nor in genius, nor in science, nor in numbers, nor in rank, nor in influential names, nor in great schemes, but in the living GodDavid's God and ours.

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