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earthly career. After various changes in the state of her health, she was obliged to relinquish her employment; and was informed by her medical attendant that, without a great alteration, her affliction would shortly terminate in death.
From this time she fully resigned herself into the hands of the Almighty. Her body became weaker and weaker, but her soul daily increased in strength. The friends who visited her always found her in a peaceful state of mind. Her conversation generally had reference to heavenly things, or to the Sabbath-school and her scholars. She bore her affliction without a murmur. Being asked if she felt Christ to be precious in affliction, she replied, “ Yes!—
My Jesus to know, and to feel His blood flow,
When drawing near to her end, she said to her mother, “What a blessing it is that I have not my sins to grapple with on my death-bed!”
A few days before her death, she became insensible; but early on Sunday morning, January 21st, 1849, she recovered her consciousness for a moment, and said, “I am going !" and expired; and
“ Angel bands conveyed
Her spirit to its home.". On Sunday, February 4th, her death was improved by the Rev. J. Carveth, in a sermon on Luke xii. 40. “Be ye, therefore, ready also: for the Son of Man cometh at an hour when ye think not."
THE DAILY SERVICE IN THE TEMPLE AT
(Concluded from page 49.) 5. Evening Service. At three o'clock in the afternoon, another yearling lamb was sacrificed, under observance of the same order and ceremonies as have already been described. Meat offerings,
drink-offerings, and incense, accompanied this sacrifice, similar to those which were brought with the morning service. The seven lamps in the golden candlestick were then lighted, and burnt till morning. The afternoon sacrifice was kept burning on a moderate fire, throughout the whole night. At sunset, the Keriath-Schmang was again pronounced, and the evening prayers read.
The Levites cleansed the utensils, and placed everything in due order for the service of the next day. They together with the priests and station-men, awaited the arrival of their successors. Thus the daily service was continued without interruption, even on the Sabbath and high holy days, on which occasions, however, additional offerings and ceremonies took place."
Perhaps but few persons have ever conceived that such was the routine of the daily service in the temple at Jerusalem. The above account brings the stirring scenes to view. We may easily imagine ourselves present in the midst of the temple witnessing the services and sacrifices of the house of Israel. Surely, if ceremonial observances only could have been acceptable to an Infinitely Spiritual Being, these would have been perfect. These had what no other rituals can claim, the sanction of express Divine institution. Doubtless these had a moral end in view—were intended to reclaim the Israelites from the absurd rites and superstitions of idolatrous nations, and to teach them that sinners were not permitted to approach the Holy One of Israel, without the blood of a victim offered to take away sin. Sacrifices exhibited the demerit of iniquity. “Thus the idea was conFeyed to their minds, through the senses, that the desert of sin in the sight of God was the death of the soul. And while they stood praying in the outer court of the tabernacle, and beheld the dark volume of smoke ascending from the fire that consumed the sacrifice, burning in their stead, how awful must have been the impression of the desert of sin, made by that dark volume of ascending smoke! The idea was distinct and deeply impressed that God's justice was a consuming fire to sinners; and that their souls escaped only through a vicarious atonement.” But do not these ritual
services, show us the necessity of better sacrifices than these? Yes, verily, “for the law having a shadow of good things to come, and not the very image of the things, could never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then they would have ceased to be offered, because that the worshippers once purged should have had no more conscience of sins." These continual repetitions, therefore, proved that it was not possible for the blood of bulls and goats to take away sins. These services had no intrinsic worth to recommend the worshipper to the favour of God, and could only be acceptable to Him as they referred to the world's atonement by that sacrificial Lamb which God Himself should provide. The Son of God Himself, said to the Most High, “Sacrifice and offerings, and burnt offerings, and offerings for sin thou wouldst not, neither hadst pleasure therein, which are offered by the law; then, said I, Lo I come to do thy will, O God. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.”
Surely, it is evident that the sufferings of the Saviour were intended to supersede the expiatory sacrifices of the law. Hence the falsity of that doctrine which professes from time to time to offer up in the mass a true and proper sacrifice of the body and blood of Christ. Thus “every priest standeth daily ministering and offering oftentimes the same sacrifices which can never take away sins; but this man, Christ Jesus, after he had offered one sacrifice for sins, for ever sat down on the right hand of God.” But, whilst these services, instituted by Moses in the wilderness at the command of God, had spiritual ends in view, we find there is a tendency to lose the spiritual in the sensual; and to substitute formalism for the vital principles of inward holiness and love, or entire conformity of the soul in its will and affections to God. It was thus in Judaism. It attended with strictness to minute outward duties, and divided and subdivided its services till the number of its engagements became multifarious, intricate, and even irksome; producing a pharisaical pride that refused to submit to the righteousness of God; or, as in the days of Malachi, induced an infidelity that contemptuously rejected the service of the rebuke such formalism and hypocrisy, “ To what purpose is the multitude of your sacrifices to me? saith the Lord : I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of goats. Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth; they are a trouble unto me; I am weary to bear them.” And is there not a necessity to raise the warning voice against the self-same tendency in many at the present day? Much stress is placed upon mere rituals, and a desire is manifested to revive a gorgeous ceremonial. Thus the sensual is substituted for the spiritual; and processions and pageantry for holiness of heart and faith which works by love. “Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” “Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.” “He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God."
SAGACITY OF A WOUNDED MONKEY. SIP. WILLIAM HOSTE says, a remarkable instance of a monkey's sagacity and feelings happened to two of our officers when shooting, and which has determined me never to shoot one as long as I live. Coming home, after a long fag, the purser saw a female monkey running along the rocks, and immediately fired; she fell, with her young one in her arms. On the purser coming up, she grasped her little one close to her breast, and with the other hand pointed to the wound which the ball had made, and which
had entered the breast. Dipping her finger in the blood, and then holding it up, she seemed to reproach him with being the cause of her death, and consequently that of the young one, to which she frequently pointed. I never felt so much as when I heard the story, and it serves to show how strongly the parental feelings are implanted even in the brute creation.
THE INDIAN AND THE QUARTER OF A DOLLAR.
An Indian, visiting his white neighbours, asked for a little tobacco to smoke, and one of them having some loose in his pocket, gave him a handfull. The day following, the Indian came back, enquiring for the donor, saying, he had found a quarter of a dollar among the tobacco. Being told, that as it was given him, he might as well keep it, he answered, pointing to his breast, “ I got a good man and a bad man here, and the good man say, it is not mine, I must return it to the owner; the bad man say, why he gave it you, and it is your own now; the bad man say, never mind, you got it, go buy some dram; the good man say, no, no, you must not do so; so I don't know what to do; I think to go to sleep, but the good man and the bad keep talking all night, and trouble me, and now I bring the money back, I feel good.”
SAD EFFECTS OF CRUELTY. A Few years since, at a place near Penzance, Cornwall, some men and boys, accompanied by two young women, having fastened a bullock's horn to the tail of a dog, turned the affrighted animal loose, and followed it with brutal exultation. The dog, pursued by its savage tormentors, ran down a road called Trereife Lane, when meeting a cart drawn by two horses, laden with coals, the horses took fright; the driver, who was sitting on the shafts of the cart, was thrown off, and the wheels passing over his head