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before he would venture to get up. Great was the pride of the little one as, at length, it led the father in triumph by the hand into the breakfast room.

One feature in this busy man's life imprfs-es one very sadly. He began his ministry with a salary of $300; then it was increased to $400. Later, at Guilford it was $800. Later still, perhaps, it was more, but it never sufficed to support him. His first wife tried to help matters along by usiug her own inheritance. This was soon exhausted. Despite her close economy, thrift, and hard work, she repeatedly had to remind her husband that their bills were not paid and they were running in debt. The faithful, devoted pastor's wife bore her cross with uncomplaining and patient silence. It told on her health, and as her husband thought helped to hurry her to a premature grave. Iioxana Beecherdied a martyr's death! Amid the luxurious homes of her husband's parishioners they left her to want the ordinary comforts of life, whilst they praised her noble qualities before and after her death. A very interesting work has, of late years, been written on the history of the parsonage in Protestant Germany. The American Church turuisheB abundant material for a similar work, which might many a sad tale unfold, descriptive of the silent and unpublished martyrdoms of many a parsonage at the hands of people to whose spiritual welfare the pastor devotes his ripest thoughts and btst years.

Lyman Beecher, as it often happens with very intellectual men, was not given to orderly and precise habits. He preferred having his study in the topmost room in the house. The preparation for many of his great public efforts was put off to the last few hours During the day he was concerned with every body's affairs. An hour or two before the time for service he would rush into his study, throw off his coat, settle his muscles with a few swings of the dumb bells, then hurriedly scrawl an outline of his thoughts on bits of paper as large as the palm of his hand. Amid the rush of his thoughts the bells rang. Loud and long they rang, but he heeded them not. •' VVe shall certainly be late," said a soft voice at the

door. Then old and young ran up and down stairs to bring him his proper garments quiekly. Just as the bell ceased tolling "he would emerge from the study with his coat very much awry, come down the stairs like a hurricane, stand impatiently protesting, while female hands that ever lay in wait, adjusted his cravat and settled his coat collar, calling loudly the while for a pin to fasten together the stubbed little bits of paper, which being duly dropped into the crown of his hat, and wife or daughter, like a satchel on his arm, away he would start on such a race through the streets as left neither brain nor breath till the church was gained."

This headlong zeal sometimes brought him into ludicrous dilemmas; as when travelling in the deep mud of Kentucky the stage stuck. As Beecher started across a ditch for a rail, his companion, Rev. Dr. Brainard,said, "Stop, Doctor, let me go. I have boots on and you shoes."

"No, I haven't shoes on; they are both there, sticking in the ditch."

This wading through the tough Kentucky mud in his stocking feet could not dampen his ardor to lift the stage out. of the ditch.

He was determined to do his best at his work and amusements. Whether sawing on the fiddle or on the wood horse he strove to excel. It cost him many an effort before he could play Auld Lang Syne, Bonuie Doon, and Mary's Dream. Money Mu k and College Hornpipe he c uld never master. After most vigorous attempts at this? he invariably broke down with an emphatic pshaw.

i 1 is faith was as trustful as that of a chdd, and often "his pity gave ere charity began."

One day he came to his wife in a great hurry and said, "Wife, give me five dollars. One of the students needs help."

"Why, husband, that is every cent we have."

"I caunot help it, the Lord will provide," and away went the last five dollars.

The next day he held up a fifty dollar wedding fee before the face of hit wife in great glee, saying, "Didn't I tell you the Lord would provide?"

At Lane Seminary, his income for a while was only the voluntary gifts of gome friends. Every morning, at family devotions, he would pray with emotion, "Give us this day our daily bread," and was thankful at evening when they had hal enough to eat. Some of the boys wore the secondhand clothing of frieuds. One morning his sou found him in his study weepiug, holding an open letter in his hand. VVith streaming eyes, he said, "Tom, you can get some boots now — here's some money; and your mother

can get you a vest from , and now

you'll stay with me."

At another time a friend in Boston received from him the following note :— "Dear brother, the meal in the barrel is low, the oil in the cruise has failed. Send me a huudred dollars."

His last years were peaceful, and Bpeut with his children. Kind friends paid him the annual sum of 8500. For the kindness received he always thanked God first, and then the donors, because He had inclined them to give him help. In his closing life his mind was most of the time obscured, but peaceful. On bis eighty-first birth-day, on his way to one of Professor Stowe's lectures in Andover Seminary, "he laid his hand on the top of a five-barred fence, which he cleared at a bound." The body, s > puny and unpromising at its birth had by careful nursing and temperatehealth-inspiriug habits developed into that of an athlete; and its mental tenant was an athlete as well. Human he was, in the strong and weak elements of his character. But surely a manlier man than Lyman Beecher is rarely found. According to his convictions he fought the f;ood fight, kept ttie faith and finished his course. And be did it from choice. Duty, however hard and stony, was to him a pleasure. In reply to the question put t« him at the close of life, Could he choose, would he rather go to heaven or he^in life anew, he answered, with an emphatic shake of the head, "I would enlist again in a minute."

If the Lord lead you in a rough way, it is to keep your heart humble before him.

The Rival Painters.

So excellent was skill of both

'Twere hard to tell which painted best, And such their pride that each was loth

To own the worth of critic test.
And so this plan between the two

Was happily agreed U(X)n:
Each should the other's model view,

And be the judge of fairest one.

They deemed it best, howe'er, to place

Their subjects in a public hall; And each, to rival Nature's grace,

Must ply the brush till leaves should fall. The novel project, with their fame,

Was heralded to distant shores, And when the day of trial came

A crowd besieged the massive doors.

Behold ! a vase of blossoms rare.

Ripe cherries in their centre placed; None fairer kissed by summer air.

Nor richer fruit to woo the taste. As artist oped the latice wide

That o'er the fruit might sunbeams stray, All saw a bird to bright vase glide

And seek to bear tidbit away!

Then cheer on cheer re-echoed long;

'Twns pictured there, that gem of art! To him would fame for aye belong—

But firm as yet was rival's heart! lie smiled approval, bowed his head,

And grasped his brother artist's hand: "That curtain draw," he calmly said,

"And see the work my genius planned."

His rival leaned those rings to grasp,

But lo! no golden ring was there! Then satin folds would fingers clasp,

But sank again in wild despair! "My work," he cried,'■ deceived the bird,

Bat rival's art this practiced eye! Let righteous verdict now be heard:

His is the glorious victory!"

The Congregationalism

The Paris correspondent of The London Times once said to Thiers: It is marvellous, M. le President, how you deliver long improvised speeches about which you have not had time to reflect." "You are not paying me a compliment," he replied: " it is criminal in a statesman to improvise speeches on public affairs. The speeches you call improvised, why for fifty years I have been rising at 5 in the morning to prepare them."

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Under the blue New England skies,
Flooded with sunshine, a valley lies.

The mountains clasp it, warm and sweet,
Like a sunny child to their rocky feet.

Three pearly lakes and a hundred streams
Lie on its quiet heart of dreams.

Its meadows are greenest ever seen;

Its harvest fields have the brightest sheen;

Through its trees the softest sunlight shakes,
And the whitest lilies gem its lakes.

I love, oh! better than words can tell,
Its every rock and grove and dell;

But most I love the gorge where the rill
Comes down by the old brown cider-mill.

Above the clear springs gurgle out,
And the upper meadows wind about;

Then join, and under willows flow
Round knolls where blue-beech whip-stocks

To rest in a shaded pool that keeps
The oak trees clasped in its crystal deeps.

Sheer twenty feet the water falls
Down from the old dam's broken walls,

Spatters the knobby bowlders gray,
And, laughing, hies in the shade away.

Under gray rocks, through trout pools still
With many a tumble down to the mill.

All the way down the nut trees grow,
And squirrels hide above and below.

Acorns, beechnuts, chestnuts there
Drop all the fall through the hazy air;

And burrs roll down with curled up leaves,
In the mellow light of harvest eves.

Forever there the still old trees
Drink a wine of peace that has no lees.

By the roadside stands the cider-mill,
Where a lowland slumber waits the rill;

A great brown building, two stories high,
On the western hill-face warm and dry;

And odorous piles of apples there
Fill with incense the golden air;

And heaps of pumice, mixed with straw,
To their amber sweets the late flies draw.

The carts back up to the upper door
And spill their treasures in on the floor;

Down through the toothed wheels they go
To the wide, deep cider-press below.

And the screws are turned by slow degrees
Down on the straw-laid cider cheese;

And with each turn a fuller stream
Bursts from beneath the groaning beam.

An amber stream the gods might sip,
And fear no morrow's parched lip;

| But wherefore gods? Those ideal toys
| Were soulless to real New-England boys.

! What classic goblet ever felt
Such thrilling touches through it melt,

| As throb electric along a straw,
When boyish lips the cider draw?

The years are heavy with weary sounds,
And their discords life's sweet music drowns:

But yet I hear, oh! sweet, oh! sweet,
The rill that bathed my bare, brown feet;

And yet the cider drips and falls
On my inward ear at intervals;

And I lead at times in a sad, sweet dream,
To the babbling of that little stream;

And I sit in a visioned autumn still,
In the sunny door of the cider-mill.

It is not unworthiness, but unwillingness, that bars any man from God. Thousands have missed of Him by iheir unwillingness, but He never put off one soul on acconnt of its unworthiness.— Flavel.

The Sunday is the core of our civilization, dedicated to thought and reverence. It invites to the noblest solitude and to the noblest society.—Emerson.

Life is but short, therefore crosses cannot be long.—Flavel.

An Odd Mixture.

On page 335 of the November number of the GuARDrAN the type has taken unwarranted liberties with some of good Lyman Beecher's doings. We are not certain who is to blame, but the fact is undeniable. So far as we can remember this is the first instance in fifteen years where a whole page of the Guardian was thus disjointed. The transposition of seven lines from top of second column to top of first will make the proper connection.

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15. The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me: unto him shall ye hearken.

16. According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.

17. And the Lord said unto me, They have well spoken that which they have spoken.

18. I will raise them up a prophet from among their brethren, like unto thee, and will put my words in his mouth ; and he shall speak unto them all that I command him.

19. And it shall come to pass that whosoever

will not hearken unto my words which he shall speak in my name, I will require it of him.

20. But the prophet which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.

21. And if thou say in thy heart, How shall we know the word which the Lord hath not spoken?

22. When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.


What is the name of this Sunday? Which advent of Christ does the Church contemplate to-day? How is the Gospel for the day related to this advent? What is the key-note? What things are referred to in this key-note? What is meant by the kingdom of God? Can we then foretell the time of Christ's second advent?

What is the subject of our lesson to-day? Where is it recorded? What does Deuteronomy mean?

Verse 15. Who is the person speaking here? Whom is be addressing? What does he promise them? What is a prophet T Does the promise imply that there would be but one prophet? In whom did the line of Old Testament prophets at last culminate? From whom was the promised prophet to spring? W hom was he to resemble? In what respect? Was Moses a type of Christ?

16. What event in the history of Israel is referred to here? Exod. ix. 18-21. Were the Israelites then able to hear God speaking to them? Why not? What request did they make of Moses then? Exnd. H. 19.

Verses 17-18. Did God approve of the request of Israel at Horeb? Through whom did He make His further communications then? Exod. xx. 22. What promise did He give to Moses at the same time? What office did God say the prophet was to perform? Is there always need of such a mediator between God

and men? Who is the perfect Mediator? John i. 14, How is the mediatorial work of Christ now carried forward among men ? Eph. iv. 11-12.

Verse 19. What was the duty of the Israelites in regard to the words of the prophet? Were they always mindful of this duty? Jer. xxv. 4. What does God here say He will do to those who hearken not to the words of the prophet? Did He often punish the Israelites for their disobedience to the prophets? How ought Christian people to regard the words of their pastors and teachers? In whose name do these speak? Luke x. 16. Cau they then be despised with impunity?

20. flow many classes of false prophets are distinguished here? What punishment is threatened them? Are there persons now who speak in the name of God things that are not true? Are these false prophets? Are they guilty of a great sin? Are there also those who speak in the name of other gods t Is this a sign of the approaching end of the world? Matt. xxiv. 11; 2 Pet. ii. 1.

Verses 21-22. How were the Israelites to detect the false prophets? To which class of false prophets does this test apply? Does it also apply to those speaking in the name of other gods? How were they to be proved? Deut. xiii. 1-5. How are we to distinguish false teachers from true? Matt. vii. 16; Rom. xii. 6; 2 Tim. i. 13; 1 Tim. vi. 3-5.

1. Lo 1 He comes, with clouds descending,
Once for favoured sinners slain I
Thousand thousand saints attending
Swell the triumph of His train:

Hallelujah 1
God appears, on earth to reign I

2. Every eye shall now behold Him,
Robed in dreadful majesty;
Those who set at nought and sold Him,
Pierced, and nailed Him to the tree,

Deeply wailing,
Shall the true Messiah see.

Notes.—The theme of the second Sunday in Advent is the second coming of Christ, or His coming in glory, at the end of this world, to judge the quick and the dead. The Gospel for the day gives us the signs in nature and history, which will precede that second coming of Christ. These signs are the things referred to in the key-note (from the Gospel), which herald the advent of the kingdom of G^d, or the glorious reign of Christ in the new and renovated earth. But, though we are bidden to observe these signs, we must not suppose them to be data for the arithmetical computation, in advance, of the time of Christ's second coming. They are signs, not for science, but for faith, which, moreover, make their appearance not only once, but in progressive series of increasing intensity.

The Coming Propliet.—Our lesson is in the book of Deuteronomy (second law), so called irom the fact that it contains a repetition of the laws which had been previously promulgated in Israel, with important additions and modifications fitting them to a new age.

Verse 15. The Lord thy Qod. A a phrase that occurs two hundred and eight times in this book of Deuteronomy. It always involves an allusion to tht covenant, and designates the people of Israel, whom Moses is addressing here, as the people of God in a peculiar sense. A Prophet. A prophet is one who speaks under the influence of God and for God. This is the primary signification of the English word prophet (from Greek pro, for, instead, and phemi, I speak, lience to speak for or instead of another) and also of the Hebrew word of which this is a translation. A prophet is, therefore, not simply one who predicts future events, but one who declares the secret things of God, whether they pertain to the present, past or future—one who speaks the words which God puts into his mouth, and thus acts as the interpreter and messenger of God. This promise of a prophet here dot s not refer 10 a single prophet only, who was to come after Moses, but to a line of prophets, who were to come after him and carry forward the process of revelation, until it should become complete in Christ, the absolute prophet, in whom the whole being and counsel of God are

fully revealed. Compare John i: 18 and Heb. i: 1-2. The promise implies that the people of Israel should never be without a prophet or divine teacher, to make known to them God's will and lead them in the way of salvation. From among thy brethren. In order to reveal Himself te men, G->d makes use of men, not of beings of another world or another kind. He pots His word into the mouth of chosen men, possessing aptitudes and susceptibilities for divine impressions, and these then become teachers and guides of others. Like, unto me. God raised up Moses as an organ for the communication of His will to Israel. In like manner He raised up others after him. Moses was thus a type of all the prophets who came after him, and especially of Christ, in whom the line of the Old Testament prophets culminated, and who is the absolute revelation of God.

Verse 16. The event referred to in this verse occurred at the time of the giving of the law at Mount Sinai. Horeb. The general range of mountains of which Sinai, from whose top the law was given, forms a single prominent peak. In the day of the assembly, i. e., when the people were assembled at the foot of Mount Sinai in order to hear the announcement of the law. Let me not hear again the voice of the Lord. The terror produced by the phenomena accompanying the revelation of the law, is mentioned in Exod. xx. 18-25. That I die not. It was a common idea in the most ancient times, that no one conld see or hear God and live. Even the manifestation of God's power in the phenomena of nature has always inspired men with fear. The reason of this is that men are sinners. For this reason the Israelites were not able to hear God speaking to them at Mount Sinai, and requested Moses that he might act »s mediator between them and God, and spnak to them the words of God.

Verses 17-18. They have well spoken. Thus God approved of Israel's request lor a mediator. He treated the Israelites according to their capacity, aud made His further communications to theiri through Moses, who had been raised up and especially endowed for this purpose. See Exod. xx. 22. I will rake tliem up a prophet. God not on'y rec

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