Sacred history once more tells us of the lovely family trio-and particularly of Mary, and this in a transaction that gives us a deeper view of her inner life than all the earlier scenes. The Lord, being on His last journey to Jerusalem, six days before Easter, tarried at Bethany, where His disciples and friends had prepared a festival meal in His honor at the house of Simon the leper, who had been healed by Him. Martha appears again, even in her kinsman's house, as one who served, but in a very different sense and spirit from formerly. Lazarus, who had been raised from the dead, we may imagine at the meal sitting perhaps on the right, and Simon, the host, on the left of the Master, so that He was between two living witnesses of His power. Mary hangs with mute ecs'acy upon the countenance and lips of her Friend. But before any one is aware of her intentions, she rises from her seat and, gently and unobserved, draws near the Man with whom her whole soul was filled, taking the costliest article she possesses-an alabaster box of very precious ointment, she breaks it over the Master's head and anoints not only this, but abounding in humility, also His feet, which she wipes with her flowing hair. This transaction, thoroughly symbolical, furnishes its own interpretation to every thoughtful mind. Who can recognize therein an act of unreserved surrender of heart to the Lord and not inhale at the same time, along with the sweet odor of the outpoured spikenard which filled the whole house, the still more costly fragrance of unbounded reverence, ardent gratitude, and tender love, with which the heart of Mary overflowed. Along with her spikenard she laid her entire, deeply agitated soul as an offering at the feet of Jesus. Unmistakably an air of concealed sadness pervades her act of reverence. A gentle foreboding tells her that the Master will not be much longer here in bodily form. She knows that He is on the road to Jerusalem, and she fears the events that shall await Him there. But she knows also that, even on this eventful journey, He is prompted alone by love, love for the salvation of sinners, and this thought increases the fervency of her love for its source.

Unwillingly we lend an ear to the shrieking, discordant sound that dares for a moment, from a side whence it should not have been expected, to interrupt and destroy the exquisite harmony of the genial deed of Mary. Judas Iscariot, unable to understand in its beauty and fervor a deed like this, dares to commence speaking in these words (we shall not enter upon any examination of the detestable motive that prompted his heartless speech): "To what purpose is this waste? this ointment might have been sold for more than three hundred pence, and have been given to the poor." Thus the sullen egotist, and alas ! several of the other disciples, but without the same wicked spirit, infected by his poisonous influence, joined in the cold, hypocritical words of their miserable companion. Then the Lord Himself undertook the defence of the grievously hurt woman. Why," He begins, with earnest and at the same time sorrowful reproof to the uncalled-for criticism, "why trouble ye the woman? for she hath wrought a good work upon Me. For ye have the poor always with you; but Me ye have not always." Then, alluding to the deeper significance of Mary's act, and not without a slight prophetic hint at His own resurrection, He adds: "For in that she hath poured this ointment upon My body she did it for My burial;" and then closes His remarks with the promise: "Verily I say un

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to you, wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her."

Thus the Lord Himself erects a monument to His meek and modest disciple, which, more lasting than brass, stands to this day, and which shall never be destroyed, nor can be. Henceforth, wheresoever His Gospel is preached, there will also be commemorated that which Mary once did from the impulse of the holiest feelings; and in it the consciousness shall ever be renewed, that one thing above all others is needed for every one, the unconditional surrender of the whole heart to Jesus, the Lord of glory; that, whatever genuine love does, it has the prerogative of selecting without hindrance the form for its own activity, so that it must only be judged after its own peculiar law, inimitable, unapproachable, above all censure, and precious in the sight of God as nothing beside can be.

And that kind Hand, which thus hath hid,
Within the leaves the katydid,

And which, as Scripture saith,
Doth shield the lily in its pride,
Will shield us too, for us provide,
If we give It our faith.

JABEZ.

BY I. D.

The Apostle says that all Scripture is profitable. Yet some parts of the Old Testament seem really to be without value, at least for us: for example, the long, dry, and minute details in Leviticus, setting forth the time, place and manner of the different sacrifices and offerings of the ceremonial law; and the long, dry, and uninteresting list of names in First Chronicles.

Surely this is a mistake. Both the details of Leviticus and the genealogies of Chronicles not only had a value when first written, but also yet have a value, even for us of this present.

The details of Leviticus were necessary for the Jews as an order of worship, so that generation after generation, and in all places, they might worship God after the same manner. We do not need them for this, but to teach us that sin must be punished, that an atonement must be made, that the ceremonial law was burdensome, and that we should be deeply thankful for the light and liberty of the Gospel.

The genealogical tables of First Chronicles were also necessary for the Jews, having been made about the time of the seventy years' captivity in Babylon, in order that after the return of the captives, according to God's promise, the descendants of every tribe and family might find the inheritance of their ancestors. The tables also trace the families back to Adam; was not this intended to give to Jews and Gentiles Christ's true human descent, as we have it given in Matthew and Luke? Do we not even today yet need these lists to find the links of relationship between the first Adam and the Second, through Mary and Joseph, back to David, Ruth, and the patriarchs?

But besides these main uses of Leviticus and Chronicles, and other like passages, they are valuable for the lessons and hints, warnings and comforts which they incidentally afford. You sometimes unexpectedly fall upon some precious promise, beautiful character, or interesting incident, which richly repays for all that seemed to be without interest and without benefit.

You have an example of this in the fourth chapter of First Chronicles, in connection with the name of Jabez. His name is interesting, his

character lovely, and his prayer a model.

This passage is like a valuable coin found among rubbish, where you do not expect coin; like a flower in the desert, where all else is dry and barren; like a pleasant cottage home along a bleak and dreary road, where all else is wild and uninviting.

Jabez is a lovely character, full of piety, simplicity, and humility-a character which you and I may well imitate. We know nothing about him, except what is here recorded. His name is not elsewhere mentioned. Nothing is anywhere told us about his ancestors, his previous life, or subsequent history. Not even his mother's name is given. Yet in this passage a record is made of this obscure but godly man, which will go down to the latest generation as a testimony of his piety and worth.

There is much in names, at least in Bible names. Adam means earthman; Eve, life-giver; Moses, taken out of the water; Jesus, one who saves; Jabez, sorrow. "His mother called his name Jabez, saying, 'Because I bare him with sorrow."" The idea here is, that at the time of his birth there was some great sorrow or trial in the heart or life of his family, and they called him Jabez, or Sorrow, in commemoration of this. We do not know what it was; perhaps death, or poverty; perhaps a disgrace from some member of the family, or possibly some public calamity.

"Jabez was more honorable than his brethren," that is, more noble, worthy, or distinguished. This, doubtless, refers, first of all, to his moral and religious character; he was better than his brethren. It implies also that he had attained to some social or official distinction. At all events it teaches that we may strive for a good name and high position, if we do it righteously and from right motives. Not through envy and jealousy, but for the glory of God and for the good of men.

Now, put together these two things-his name and his character- and you have a most beautiful lesson: his life began in sorrow but ended in joy.

Oh, how often this is the case, even to-day yet! What yesterday was painful and sad, to-day turns to blessing and peace. Disappointments, afflictions, fears, all the trials of life, are simply disciplinary; for the present not joyous, but grievous; nevertheless afterward yielding the peaceable fruit of righteousness unto them that are exercised thereby; blessings in severe disguise. Our times of trial we call Jabez, Sorrowful; but they in due time turn out more blessed and precious than the seasons of quiet and peace.

Jabez was pious and therefore prayerful. "Jabez called on the God of Israel." He needed certain things, and he labors for them; but he does not unbelievingly trust in his own labor simply, nor yet look to his earthly friends, but turns his eye to God, the hill whence comes all his strength. Oh, what a lesson for those who expect all good from God without asking Him for it! He called on "the God of Israel." That is a good sign; he was not carried away by outside pressure to call on heathen gods, as many Jews did.

He begins his prayer well: "Oh, that thou wouldst bless me indeed!” Many ask only for health, comforts, friends and success; Jabez asks for these things, but also, first of all, that God would grant him what was best for him: Bless me indeed." We often ask, like children for what is not good for us. We should ask, as Jabez does, for real blessings.

He then enters into particulars: "That thou wouldst enlarge my coast." He desires more territory, a larger scope of land (perhaps he was a shepherd), and is not afraid to ask God for it. It is not wrong to desire more land, or money, or power, or any other temporal blessing, provided we

desire it with a view to use it for the glory of God and for the good of men. If it is right to labor for such temporal things, it is also right to pray for them, since we must never do anything upon which we cannot ask the blessing of God.

"And that thine hand might be with me!" The hand is the symbol of strength, assistance, and protection. The word here means, God's providence; as if he had said, "May thy blessing be upon my efforts to enlarge my coast, meet me in all my doings with thy most gracious favor, and further me with thy continual help." He does not ask God to get him these blessings, but to bless him in trying to get them. "That thy hand might be with me," that is, in his own efforts. This is just what is meant by the prayer, "Give us this day our daily bread." We must get it in the sweat of our face, and we only ask God so to bless our labor that our bread may come.

Keep me from evil." He was surrounded by enemies. Bad men could vex him. Wild animals could destroy his flock. The weather could be unfavorable. All these things would prevent his prosperity, and therefore he asks God to deliver and preserve him from them.

What a beautiful prayer, full of simplicity and child-like faith! He asks for what he wants, and believes he shall receive it. He asks for temporal blessings, but wisely tempers his petition with the significant words, "Bless me indeed."

"And God granted him that which he requested." Of course God could answer such a prayer of faith. So he will answer yours.

Let us imitate the character of Jabez, and pray his prayer; and when in Heaven the angels shall point him out, he will appear like an old friend

to us.

THE ALMANAC.

BY PERKIOMEN.

Let us have our talk about the Almanac-a good, long, plain talk. About that Almanac impaled against the wall, while less useful volumes are encased in glass; its head pierced with the darning-needle and a woolen cord drawn through the quivering nerves-hanging there,

"Not e'en complainingly,"

from the first dawn of January to the last moment of December, until every one of its ears have been torturingly amputated; after which it is ruthlessly hurled-no one knows whither; for never have we known the mortal who has been compassionate enough to start the query: "What does become of the Almanac?”

This universally used and universally abused Ishmael of Literature, bloated with valuable information concerning days, months, years; the risings and settings of the sun; the ominous changes in the moon; eclipses;

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