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came, it buried all in death but those in the ark. When death comes to you, if out of Christ, it will sink you to unutterable woe; but if in Christ, its waters will only raise you above earth, and set your soul down on the better than Ararat-Mount Zion on high. I hope I number amongst my readers some true believers, to whom to die will be eternal gain, and who have cause to join the following melodious notes, and sing:

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"A few more years shall roll,

A few more seasons come,

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And we shall be with those that rest,
Asleep within the tomb.

A few more storms shall beat
On this wild rocky shore,

And we shall be where tempests cease,
And surges swell no more.

A few more struggles here,
A few more partings o'er,
A few more toils, a few more tears,
And we shall weep no more.
A few more Sabbaths here
Shall cheer us on our way,
And we shall reach the endless rest,
Th' eternal Sabbath-day.

'Tis but a little while,

And He shall come again,

Who died that we might live, who lives

That we with Him may reign.

Then, gracious Lord, prepare
Our souls for that great day,
And wash us in Thy precious blood,
And take our sins away."

IT is hope that sets all the world a work; if all hope were cut off, every soul would sit down in a sullen despair, yielding itself for hell.-Flavel.

SOME REMARKS ON THE WORSHIP OF THE GOLDEN CALF.

See Bible Picture, page 178.

IN the Israelites' worship of the golden calf we have an instance of the proneness of the human heart to possess some visible object of adoration. The worship of images is repugnant to the spiritual mind; but the Israelites had been so familiarized with the honour paid to the sacred animals of Egypt, that they found nothing incongruous in accepting a calf as a representation of Jehovah. Doubtless they retained some recollection of the Egyptian apis, the sacred bull. But a short time back they heard, with fear and trembling, amid the thunders of Sinai, the commandment which expressly forbade the making of any graven image, and now they worship a golden calf with various heathen ceremonies, which they must know were most repugnant to that high and holy God who had brought them out of the land of Egypt. How Aaron could assist in the formation of the image seems incredible. Probably, as some suppose, he demanded the personal ornaments of the people in the belief that they would not part with them, thinking it inexpedient to deny their request at once. If so, he was punished for his pusillanimity by the readiness with which they gave them up. How many in our days are in like manner tempted to make concessions which only tend to increase the evil they might put down by boldly maintaining the right. Moses did this, and, though but one man against multitudes, none ventured to oppose him.

That the Israelites regarded their image as an emblem of Jehovah and not as another God, is possible from Exod. xxxii. 5, where we read of

Aaron's proclamation for "a feast unto the Lord.” They did not probably make it a substitute for God, but a representation of Deity; their sin consisted in breaking not the first commandment, but the second: they put no other god before Jehovah, but they made a graven image. The question may be asked, "Was this idolatry?" The Scriptures are plain upon this point; the sin was punished as idolatry, and the people are called idolaters in 1 Cor. x. 7, a verse referring to this very act. How then can any one maintain that the use of images, pictures, &c., as aids to devotion is allowable? Those who say so justify the Israelites in their worship of the golden calf, a sin for which they were severely punished. Romanists say they do not worship the images themselves, but God through them; just what the Israelites did in this instance, and were condemned for their idolatry. The use of images or representations of any kind is most unscriptural, and is idolatry, disguise it as they may. And in these days of reviving Romanism, when attempts are being made to introduce many Romish practices on the pretence that they have a holy signification, would it not be well to ponder whether we are not approaching the heinous offence of idolatry? It must have something to do with it when so many who begin with the attractions of ritualism, finish by joining the Romish Church. It is a fact, too, that spiritual life is declining when material things are unduly exalted, as was the case in the early ages of Christianity, when sacerdotalism took its rise. The carnal mind wants something that appeals to the senses to rouse it to any interest in the things of God; but the spiritual mind, on the contrary, dreads such helps lest it should mistake the excitement arising therefrom for the workings

of the Spirit, and so be deceived not only for this world but for that which is to come.

LILIAN ELSIE.

THE folly of Israel was sad to behold,

As they triumphed and danced to a calf made of gold,

Which Aaron the priest extolled very high,
And "These be thy gods, O Israel" did cry.
He built there an altar before the dumb calf,
A feast was proclaimed on the idol's behalf,
Saying, "To-morrow a feast we will hold to the
Lord,"

While the people, all earnest to follow his word,
Rose up very early their offerings to bring,
And "These be thy gods" they did wantonly sing;
They ate and they drank to their shame, we may say,
Forgetful of God, they rose up to play.

But He who the universe always surveys
Beheld with displeasure the whole of their ways;
Then said unto Moses, "Now let me alone,

That my wrath may wax hot and consume every

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But Moses, a type of the meek Lamb of God,
While yet in Jehovah's dread presence he stood,
Entreated the Lord on the people's behalf,
He would not consume them for making a calf;
But rather reprove, lest the heathen should say,
He was not sufficient to guard them alway.
At the prayer of His servant, God kindly forebore
In tender compassion, as He oft did before:

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Keeping mercy for thousands," His name doth declare,

While "the guilty by no means His justice will clear."

Now from this account a lesson we'll take,

Which shows if we're left what idols we make;
To silver or gold, to flesh, wood, or stone,
Old nature's too ready to bow itself down.
Forgetting the hand whence our blessings proceed,
Whose promise stands good to supply all our need,
We murmur and fume in sad discontent,

To seek other sources of comfort are bent.
For a time we are pleased with the idols we make,
But, alas, we soon find our woeful mistake.
Ashamed as was Aaron, we seek an excuse,
But find to our sorro, 'tis all of no use,

For He who all hearts with His eye doth behold,
Surveys all our ways as He did Aaron's gold.
Oh, may we each learn from hence to beware
Of every temptation which bringeth a snare,
Resisting the foe, where'er we may be,

With the weapon of prayer, and the tempter will flee.

He roars like a lion, but ne'er shall devour

The soul that Jehovah preserves from his power;
For, though we provoke Him His presence to hide,
His tender compassion doth ever abide;

And, though He correct us for follies we've done,
He freely forgives, through Jesus, His Son.
By Him we approach the throne of our God,
And gain sweet access through His peace-speaking
blood;

In humble contrition our follies confess
To Him who alone our woes can redress;

And, as He heard Moses for Israel of old,
Who bow'd themselves down to an image of gold,
So still is Jehovah as ready to hear

A penitent, com ing with filial fear;

And, though not a word with our lips we can say, By a sigh or a groan we inwardly pray,

And our humble petitions through Jesus ascend, Who liveth for ever and ever our Friend,

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