9leben Rockol - sezioni principali
9Leben Lyrics: „Wenn ich der beste Rapper der Welt bin, fauchst du.“ / Snare, Snare, Snare, Snare / Was für yolo? Ich hab' neun Leben / Was für yolo? Ich hab'. Entdecken Sie 9Leben von TJ_beastboy & Mary Man feat. mokuba & Young Kira bei Amazon Music. Werbefrei streamen oder als CD und MP3 kaufen bei. 9 Leben ist ein deutscher Dokumentarfilm von Maria Speth aus dem Jahr Der Film wurde in Berlin gedreht und kam am Mai in die. TJ_Beastboy & Mary Man ft. Young Mokuba, Young Kira 9Leben Songtext: [Young Mokuba] „Wenn ich der beste Rapper der Welt bin, fauchst. Die Inhalte dieser Website können Sie gern für Ihre eigene Homepage verwenden. Für einen bequemen Einbau bieten wir diese Site zum Download an. 9Leben. TJ_beastboy & Mary Man. Auf Napster abspielen. Veröffentlicht: Sep Label: Hydra Music. Facebook; Twitter. 9Leben - TJ_beastboy feat. Mary Man, Young Mokuba & Young Kira. Wenn ich der beste Rapper der Welt bin, fauchst du. Snare, Snare, Snare, Snare.
Tracklisting: CD1 1. Good Morning 2. Gum-Gum-Kalash feat. Modus 4. Natural Aimbot 6. Oh Damn 7. Sean Connery 9.
Insomnia feat. Navy Westghost Mag ja sein.. Sierra Kidd Gagos CD2 1. Good Morning Instrumental 2.
Modus Instrumental 4. Earnestness, energy, assiduous endeavor are the characteristics of moat of our business men, and if these qualities were as faithfully directed toward spiritual as they are toward material things how grand the result would be in the higher and purer virtue and morality and integrity of our land and people!
There are I physical and intellectual— by which men are materialized or spiritualized as the case may be. Let us look at the con- dition of our firat parents in Eden; there labor was both a blessing and a curse.
It was a blessing when it developed Üie higher faculties of of the individual soul; it was a curse when it kept man plodding from mom to night for the bread that he and his family might eat, And thus from Adam to Noah, it was a curse, tboiigh in a modified sense.
But Noah's invejition of the plough helped to lighten labor, ftnd to lesaen the drudgery of agricultuntl toil.
The numer- ous labor-saving machines of the present day are so many itiefuis for increasing the opportunities for intellectual de- velopment, rather than of enriching some men and iropover- isliing others.
August 80, Kings XIV. Beligion is the supporting staff of human frailty. The weak, the suffering, the needy, experience most its soothing and consoling influence.
The strong and apparently inde- pendent may be enticed to dispense with religion, and to rely on their own power rather than on the mercy of the Most High for salvation.
But the more dependent and help- less are moved by the consciousness of their condition to seek protection and aid from One whose might is never fail- ing, and whose love is everlasting and ever ready to descend upon the meek.
Hence, while man may be inclined to rebel against God and ignore His commands, woman's meek and submissive heart opens cheerfully to all the hopes and good promises which inure to a true and undatmted faith.
When the Lord God said: "It is not good for man to be alone, I wiU make a helpmate for him," the merciful intention of God was not confined to the worldly comfort which man should derive from association with his lawful wife.
God destined her as a messenger of undivided peace for the son of earth; her task was to sweeten his life by that loving care which makes a man's home a delight for him, and at the same time the gentleness of her mind was to exert a beneficent in- fluence upon his ruder nature, and so she was to become a help for him even in his spiritual affairs.
A truly pious woman is irresistible. She makes us turn to goodness, gentleness, meekness and true love; she brings us back to the source of aU these qualities — to religion.
Well armed, indeed, is the woman who in the fight of life makes religion her weapon. What else could compensate for her deficiency and make her strong in her weakness?
By what other means could she insure her own contentment, and the happiness of those in- separably connected with her heart?
A mighty queen, with- out belief in God, is poor and forsaken, but the poor and — — foreaken, with a devoted trust in the All-merciful, she is elevated to the most noble kingdom — female excellency.
Jeroboam was the ruler over teu tribes of the people of Israe]. Poliuy and iucliaatiou made him recede from the belief of his aacestora aud institute a new idolatrous re- ligion.
We do not read that his wife made any effort to turn bis mind in the right path and to bring him back to the Lord, God of IsraeL Happy in her place as a queen con- sort, surrounded by terrestrial glory, she followed rather the wickedness of her husband, and forgot or neglected to be what she was destined for — hia guardian angel iu the time of temptation.
But sooner or later comes to ua all, and it came for tliis woman also. Dear as the crown is to the queeu, much dearer is her child to the mother.
Her crown was safe, but her child waa in danger, and the mighty queen was a despairing beggar. But affection in on impious heart is like combustion in stubble, where there ia no water to quench the raging flame.
What would this woman have given, if, in the abundance of her grief, she could have poured out her soul before the Lord, like afilicted Hannah, who prayed and found consolation?
Jeroboam's wife was not prepared to meet God in her affliction: she wanted consolation and went to steal it under a disguise. She approached the man of God and feigned herself to be another woman; but tlie Lord's eye ia cll- aeeing, and be cannot be deceived.
The prophets answer was: "Why feignesttliou thyself to be another? Exert therefore your influence in your houses that the fear of God might rejgn there supreme, and that by your example your husbaade and childi-en might — — feel themselyes moved to repair to tlie sanctuary of the Lord, where there is the living source of God's word, inspir- ing with goodness and piety all who listen to it in earnest- nass, humility and faith.
September 27, The prophet exhorts the people to consider earnestly how deeply they were ensnared in sin, and how far astray they had wandered from God, and at the same time he points out to them how they shall escape from the entanglements of their sins, and directs them at once to the Lord, who is rich in mercy unto all who call upon Him.
But the sinner's return to God is conditionaL He must view his iniquity in its true and proper light. No man Hkes sin, but many do enjoy its benefits.
They look upon sin in much the same Hght that a builder looks upon his scaffold- ing, it helps to raise the structure. If their work does not succeed, if the walls of their building tumble down with a crash, of course they are sorry, and are ready, perhaps to acknowledge the f aultiness of their building and its appur- tenances.
There are many penitent stock speculators in the market to-day. They regret the collapse of their houses and their fortunes; but, nevertheless, they are prying, if not praying, for the occasion to use the old scaffold and to rebuild after the old style again, if their edifice shall stand or if it shall fall, they will equally discard the scaffold by means of which it was reared.
It ia not, however, ultimately destroyed. It is stored away to lie kept for future use, if it should be required. Tou caji find many a man who has climbed to the pinnacle of wealth on the ladder of iniquity.
But in some comer of his heart lurks the thought, I owe to him all I have. Sinner whether ihou standest high or low, to return truly to God thou must he eonscioua that thou hast fallen by thy own in- iquity.
Not by empty ceremonies, but by a life and conduct representing in all things the sublime spiiit of the commandments of God is His favor to be won.
Say unto God, take away our iniquity and receive us graciously, so will we reuder unto Thee the calvea of our lips, la contrast to the prescribed sacrifices of the temple which the people offered, while they retained iniquity in their hearts, the prophet bids them render unto God the calves of their lips aa an evidence or symbol of the sincerity of their hearts.
Ye are our Gods, for in thee the fatherless findeth in mercy. Most of our sins are the result of pernicious connections formed without a true faith in God, and the ultimate condition for mercy is to break off all sinful alliances however profitable they may be, and trust only in God, our everlasting hope.
Whoever, in con- clusion, will carefully observe these conditions in returning to God, will find the promise fulfilled; "I will heal their backslidings, I will love them freely, for my anger is turned away from them.
October 18, The children of Israel had no sooner left Sinai than they began to murmur for meat and for water, and to doubt the abuity of that God who had already done so much to supply these gifts to them in the wilderness.
Here they have reared up the tabernacle at the command of the most High, and have encamped around it according to their armies and their tribes, each under its own banner.
The Levites, whose duties ealled them to carry the tabernacle and its service, are to — lead tJie hosts in tJieir morcuea from place to place.
Thera TÄimst be no clashing pf authority. Moses and Aai-on had their positions to occupy, the LeT- lites theirs and then the several tribes in their order.
Korah and his followers revolted against the jurisdiction of llosea and the priesthood of Aaron, but the Lord himself swiftly and sum- marily cut short their rebellious spirit and purposüs.
They had come to the borders of the Holy Land and Moses had sent spies out to examine and report the nature and condi- tion of the country, andita inhabitants, and upon their faith- ful or faithless report depended their prolonged or brief stay in the wilderness.
Wo find that only two of the spies brought back a faithful and true report of the land and its people, and for the unfaithfulness of the rest the whole host had to travel up and down and hither aud thither in the wilderness for 40 years — each year to represent a day of the previous excursion of the spies.
Baal, ting of Moab gathered his forces against theju but, perceiving that he could not fight with any assurance of success, he called for Baalam to curse them.
But Baalam did not help him in thJa regard. He did, however, seduce the people into the idolatry of Moab and in this way excited the wrath of the Almighty against them.
Then came another blow to Israel in the death of Moses, the man to whom they looked to lead them into the Promised Ijand. But he was sbnply to and see the land before him, but not to enter there in him- self.
His lieutenant, Joshua was to take his place and from this we may learn a few things. First we see in this history üie conflict between life and law begun with the oldest ge- ueraUou of Israelites at SinaL But the law triumphed, and — — not one of that generation liyed to enter the Holy Land save Caleb and Joshua.
But there is a new generation and a new leader, and the people move forward as they did of old. And from this we may learn, secondly that the Church of God does not depend upon one generation or one leader, but is independent of both.
The truth is always standing in the highway of which the prophet speaks, and leaders and generations must rise up from their paths and byways into this highway, wherein nothing unclean can walk.
It is, therefore, absurd for us con- tinually to laud the old times as better than thesa The com- parison will not hold good, either physically, intellectually or spiritually.
There was greater poverty in the olden times than there is now. There was then nothing between riches and poverty — no middle class from which man might rise to affluence and plenty.
And where there is no middle class in society there must be extreme poverty and extreme wealth. We should therefore, guard against these extremes by preserving, so far as we can, our middle classes.
To be sure, we have no longer prophets as of old; but then we have culture more solid and complete, intelligence higher and more widespread, and morality more generally prevail- ing among the people.
We do not want to do away with the old unless it obstructs us in our growth. We must see to it that we are not the unclean who are prohibited from entering into the holy way; and let us lead the young in the way of the Lord our God.
In old times men fought religious wars with swords, then with money, but now they fight all such battles with the spirit of truth.
December 6th, Not because the Lord needs liuman light has He ordered to kindle lamps m the holy place of Hia special presence.
There is a latent faculty in thia apark to expand, hut not without proper nouriEhment. As the seed needs the rain to develop it into a plant and to hear fruit, so, by the aid of the heavenly food, the reUgious hght, the sonl becomes a culti- vated spirit.
A man might say he cared little for rehgion, and followed hia natural disposition, giving to the poor and supporting the needy, not because religion commands it, but because he felt disposed so; and then ask, is it not all the same whether he was actuated by this or by another motive, as long as his action coincides with what men call virtue?
It is by no means all tlie same. In the first place, in a being endowed with moral conscious- ness, as man is, we cannot separate tha action from the motive.
No good action can excuse a had motive, nor can a good motive improve a bad action. I will not recoil; my conviction shall make me steadfast" But a virtue growing out from a mere natural disposition, without being supported by religious principle is like that poor ship Ville du Havre.
Unsuspicious of danger, she Bails in the — — darkness — a sudden collision, a vehement shock, and niin and death break in where a moment before all were safe on board.
Uncertain are the waters of temper; you cannot know when the storm of passion may rise that will overhowl the voice of your natural good disposition and wreck the ship of your virtue on the hidden rocks of selfish vices.
The power to resist is the criterion between a virtue derived from the firm belief in a supreme ideal of perfectness and a virtue emanating from the unreliable source of good disposition.
The latter is like an ignis fatuus ; it leads you astray and then expires. Religion is a creative power in man; it brings him up to the full growth of manhood.
That conceited belief in man's own wisdom, however, leaves many dormant faculties in him un- developed, and leads him to a state of childishness rather than to manhood.
Behold King Solomon I He is called the wisest of men; he asked God for wisdom to govern the people, but not to govern himself. He accomplished a great work, but all his doings bear the stamp of a proud and worldly genius.
True, he builds a magnificent temple unto the Lord, but he also builds magnificent palaces for him- self and his wives. He makes gold and silver vessels for the holy service, but not less pompous is his own household.
What we miss in him is that humble submission which is characteristic of true belief. He is the wisest of men, he follows his own wisdom.
But where does that lead him to? It is clearly stated in the Bible — "For it came to pass when Solomon was old that his wives turned away his heart after other gods; and his heart was not perfect with his Lord, his God, as was the heart of David, his father.
The reverse of this admonisliing picture we see in Abraham. He begins with obedience toward trod, and marks out one line for himself, which ha follows through the whole of his life.
And Abraham believed in God; the same submission in the will of God ia esliibited by Mm, whether as the poor emigrant or as the rich nabob.
Humil- ity toward Godraises him to the high position of the friend of God, The prophet Isaiah calls him the "rock from whence ye are hewn," And indeed a rock he was; often tried, he never was shaken in his belief.
Every new trial engendered new virtues in him: hia soul drank with holy thirst the waters from the eternal spring, and he became strong in faith and raiiiant with a never fading light.
Progress and Development the I. July 4, They had already their sanctuary, their priests and Levites, their rites of worship and rules of conduct in all relations of life; at the same time instances tell us that a most punctual ob- edience to the divine commandments wag rigorously en- forced from the confessors.
It was a capital crime for a non- — — priest to approach to such service as belonged only to the sacerdotal tribe. An instance of Sabbath violation occiired,but thegvdlty one was promptiy punished with death.
One dared to blaspheme the name of God, and he had to pay with his life for it. Besides these individual cases we read that every murmur, opposition and revolt of the congregation against the will of the Lord was im- mediately followed by severe divine punishments.
A closer perusal of the Scriptural passage, however, shows the main idea contained therein is to teach us a lesson, most important in religious as in political life.
We are made aware of the truth that the theory of development must serve as the foundation for every human institution. In religion the divine truth re- mains the same forever, but the embodiment of these truths changes with the time and its requirements.
The successive ages form a chain, each age being a link of peculiar forma- tion, but all are wrought of the same materiaL The Israel- itish religion is the mountain of the Lord, and like a moun- tain it has its various strata, each layer bearing evidence of the period to which it belongs.
Israel's religion in the de- sert at the time of the prophets, of the Synagoga Magna, of the Talmud, of the Middle Ages and of the modem period bears its distinctive characteristics ; each rising period had to fight itself into existence, new problems had to be solved and new questions to be answered.
The application of old theories to new circiimstances and relations challenged the human mind to abandon the latter and to penetrate into the subsoil of the spirit.
The spiiit of Israel's religious condition is the same in our days as it was when the law-giver lived in the midst of His people. But we understand the inspired ser- vant of the Lord too well to stand stUl when he wants us to go forward on the path of religious culture.
The occasion prompts US to ehow that the same principle prevails in pohtical afEairs, We celebrate on tliis Sabbath also tlie gala day of the American nation, the memorial day of the inde- pendence of this country.
Blessed be the memory of those who bought with their lifo -blood the fredoom of their homes! Twice blessed the memory of those who chartered and sealed this freedom by framing a constitution which soda aa immortal lustre upon the wisdom of all who were engaged in this work of pouncAL baivation!
But the run of ninety-eight years brought different quest- ions to the surface, created new situations, and the follow- ing generations were called upon to make provisions for new necessities.
They could not withdraw from this task, they could nut point to the original charter of the nation, eftying: — "Wo have our old constitution; we cannot add to or detract from that which ja written therein.
They would liave marred and deformed it had they listened to — — the insinuations of those who know so little ol the spirit of oiyf constitution as to want it Christianized.
The second verse of our text, cannot be said now of Israel in this country, ''For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you.
This secidar success, far from turning their hearts from Him who bestows all blessing, ought to make the confessors of the ancient covenant zealous in their religious duties and eager to show to all the world the eternal glory of that truth which was entrusted to Jacob's seed and which remains forever the basis of salvation for mankind.
The Standard of Heart Purity raised by Soxoznon. September 9, These few sentences oi the inspired book are peculiarly fitted to remind the worshipper of the approaching holy season.
It is by no means advisable to enter upon an im- portant period without due preparation, and therefore the admonition of the biblical wise man may furnish us with instruction how we shall purify our minds and cleanse the chambers of our hearts in order that we may step nearer to the Eternal King who sitteth on the throne of justice.
No doubt he that is able to say of himself, ''I have made my heart pure, lam cleansed from my sin" will be the most wel- come before the Lord.
But as the means to perform this dijfficult task, the inspired instructor in these Proverbs gives us the dry advice, " Divers weights and divers measures are both of them an abomination of the Lord.
But why may we not ask, among so many other things that might have been selected were false weights and measures — — made the Btandard of a pure heart?
At first Tiew, it aeems Hffieult to understand, but the difficulty is cleared away when the following parable is understood. The stormy days are the excep- tion, a quiet and peaceful tim.
Why art thou not thankful for the joys? The two little chambers which Thou hast created in meare overcrowded with sentiments, inclina- tions and desires of opposite nature, AH of them are urgent in their demand to be satisfied.
See, my Lord, this is too heavy a task for me 1 " Be easy poor heart," replied the All merciful, " I will lighten thy work. There, hang up this balance in thy chambers, its name is Conscience, lay thy sentiments, inclinations and desires on its scales and thou shalt not for a moment be left in doubt.
The balance was continually active and, according to its decisions, aentimentB and desires were admitted or dismissed. But the senses became disaatiafied with this state of things and determined not to Bubmit ; they conspired to defeat the new order.
Self interest always turned the scale under the new order. The poor deceived heart said to itself, "I am so much better than others, I follow always my conscience.
Be therefore in the judgment of your own senti- ments, actions and purposes as severe as you are when you weigh the actions and motives of others, and be as mild toward others' feelings as you are toward your own.
Then will your hearts be pure according to the standard of the wise man. Evolution or Creation. Js many of his sacred songs, the sweet singer of Israel gives utterance to his prof oimd love for the sanctuary of God.
As the heart panted after the water brooks, so panted his soul after the living God. He is greatly rejoiced when others say, " Let us walk to the house of the Lord.
The pith of this inspired poetry is, " How amiable are thy tabernacles, Lord of Hosts 1 My soul longetb, yea, even panteth for the pourta of the Lord ; my heart and my flesh crieth out for the living God?!
The chief musician was at the same time a profound thinker. Bead his description of the marvels of nature; earth and heaven, land and sea are the ohj ects of his close investigation, and what he says about them in his songs shows that he knows more than he utters and it is this knowledge of nat- ure that leads him step by step to the reverent and faithful recognition of nature's God.
There are men and they are so numerous in these days, that we may term them a cIabs, who look upon science as upon the executioner's sword, and upon faith as the poor condemned, and tie great work of the former is to inflict the fatal stroke on the latter.
When we had, a short time ago the renowned and devoted es- ponnder of the theory of evolution in our midst, this class greeted his presence as the eignal of battle against religion and regarded his leeturea as the song of songs of scepti- cisnj and unbeUef.
How far they are justified in their view or whether their superficial opinion about the conflict be- tween science and true religion is shared by the genuine champions of scientific progress or not, wo may best learn irom the words of the same man whom they regard as one of the banner bearers of modern science.
The same ren- owned professor to whom we listened a few weeks ago hos in one of his former lectures the following remarkable pas- sage : — "All human inquiry must stop somewhere ; all our inowledgG, and all our investigation cannot take us beyond the limits set by the finite and restricted character of our faculties, or DESTSOV THE ENDLiaa UNKNOWS, vhich nccompanics like its shadow the endless procession of phenomena, So far as I can venture to offer an opinion on — — such a matter, the purpose of our being in existence, the highest object that human beings can set before themselves, is not the pursuit of anj such chimera as the annihilation of the unknown, but it is simply the unwearied endeavor to remove its boundaries a little further from our little sphere of action.
Sec- ular knowledge embraces finite objects and though it sheds light into our souls, it never can satisfy us in regard to the endless unknown.
Spiritual knowledge, however, removes the barriers, furnishes the soul with wings to soar high above our little planet to celestial spheres, where she is allowed to see Him who is the Endless One, and while con- templatiag Him, she becomes imbued with joyous satisfac- tion, that she too is endless, being the image of Him who created her.
This is the philosophy of our psalmist ; such are the conclusions he draws from what he knows about nature. Man at his time was just the same as now endowed with the same foculties, eubject to tlie same shortcomings and enjoying the same spiritual preferences.
Man, an he was then and as ha is now, needed and needs more than the mechanical law hy which the rest of nature ia governed.
He needs a special code for his soul, or elae the essential jjart which makes him man, becomes overshadowed and vic- timized by that inferior part which he shai-es with the rest of visible nature.
Necessary as the know- ledge of the things around us is, it cannot compensate for the knowledge of that which works in us, and He who rules above us.
Man's soul, with its intimate relation to God, is a specialty; and, therefore, perfect as the laws of nature are, they do not cover the ground of our spiritual life.
We need a special law — we need religion. A Set Back to Rationalism. The Inspiration of Hope in Immortality Enforced.
November 4, The brighter that life shines, the brighter the reflex, and the more dim faith becomes the more dark and gloomy become the secular affairs of life.
This is a mistake. They are the working garments for every-day life, to protect us from the colds and heats and the unchanging winds of the moral atmosphere — the shifting opinions of the community!
Take, for instance, the belief in immortality — the happy hereafter. Has that noth- ing to do with our daily life?
It has very much. Do we not need hope and the inspirations of hope at every step in our life? Do not the sick and the dying need hope and a hope of the hereafter?
There is something in the breast of every hiunan being that hopes and and that must have scope for the exercise of its longings and aspirations.
And shall we say that while men have hope here that hope expires with their mortal life? The heart of humanity repels the idea and revolts against the doctrine.
But from whom did man learn to hope? He might have learned to carry burdens from beasts of burden; he might have learned ideas of industry from the bee or the ant, or architecture from the bird or the bee, but neither insect nor bird nor beast could have taught him to hope.
It is something that nature could not have imparted to him. Outward things do, not teach us to hope. They do not inspire this quality in man.
To be sure. Job says the tree hath hope, but man, where is he? These words of Job are not the last words in the Bible, and even Job adds exultingly: "I know that my Eedeemer livethl" This shows that the hope of immortality is in the human heart, and the reflex of this is that hope manifested in our daily life, and in our transactions with our fellow men.
And still there are many men who woidd ex- tinguish the great hope in the heart of humanity — the be- lief in the immortality of the soul; the belief in the here- after.
They would, if they could, wipe it out altogether — I I froio human consciousneBs. But ttill men topö tha same as ever.
Philosophy teaches that if you cut away the roots the bmcches will wither, and if we want to haie hope we must believe in the hereafter and in the bouI'b immortality.
Other- wiee naught hut darkness and gloom will exist for us. Now, if I hare the Croton water in my house and can draw an it whenever I please, are not the means by which it is brought to my homo of minor consequence?
And what Tould you think of the water purveyorB who would allow that element to become so scarce that it would disappear first from one floor and then from another, and who should then tell you to be careful of the rest and not wash your- Belvea too often lest you waste it?
You see at once that the time to look out for the scarcity of water is before the scarcity comes, and the time to lay hold of the Lope of im- mortality is before you go into the hereafter.
Now, every cap of life's joy is drawn from religion. There is no joy in lift! If wo would have tha waters of salvation in abundance we must guard well the fountains and the streanaa thereof.
Or, take another illus- tration. After a man has gathered in his harvests and iruits, do you think he would be foolish enough to say, ""Why can't I have fruits without trees and harvests without tilling or sowing the ground?
He would not realize Ma mistake and his loss until he had exhausted the contents of his storehouse and granary. But then, as he looked for the harvest and the orchard, whose fruits were to replenish them, he would realize to late, perhaps, that his mistake or his neglect was fatal.
This picture ought to enable us to understand the rationalistic tendencies of cMr Ümea and the consequent miseries thereof. But now they look upon the rich harvest which faith and hope have produced, and they think they can have as good harvests without those grand inspirations as they have had with them.
But in the production of results r and reap nor fill his bama with r his auul and life with the i-iehea corresponds to that of i sow and plant can't gat] the fruits of the earth, i of faith.
The picture of what esists now in part, but what will cer- tainly exist in a deplorable degree if the sceptical counsels of some teachers thrive and bring forth the hoped for har- vests is aptly described by Solomon in proverbs xxxiL, 14 Bighteousness and the faith and hope that I speak of has produced and will continue to produce a love— love to parents and children, to friends and fellow-men, and, above all, to God.
If you want those to prevail, go and destroy the trees of love in your home and in your hearts; but if you do not want such fruits, cherish the faith and hope whioli religion gives and keeps fresh in the soul.
The Way of Perfection. February, 10 O, wben wt! Art and nature offer their full riches only to those who have a knowledge of their laws.
True, one can enjoy the eight of a beautiful landscape without being a master of natural philosophy, the sight of a brilliant picture or the hearing of a splendid piece of music without being a pro- fessional painter or musician.
There is, however, a great difference between the enjoyment of the uninitiated and the initiated. The pleasure felt by the one ia an indefinite dream, of which he cannot give a clear account to himself; the pleasure of the other ia a well defined fact, a clear con- sciousness, a reahty.
Singing, music, drawing, are welcome guests to our young ones Lot the love of art go hand in hand with the progress of science and you are sure to raise a generation so healthy in mind as to dispense entirely witb your favorite preventives.
Cultivate and refine the taste of the future citizen by giving liim ft liberal public education, and your temperance Bocietiea and Sunday laws will be in future as needless as they are in the present useless.
I do not advocate fantastical reveries aa a school system, but I would say that a Commonwealth ought to regard education as the main condition of true welfare.
It is the way of a step-mother to squander sums for herself and to be saving and avaricious when the care for her step-children lays claim on the money.
Do not think of abolishing your college or you sin against yourself. Enlarge rather your college, and in time you will be able to make smeller your prisons.
What you expend on the one you will save on the other; the more teachers you have the less jailers you will need.
Knowledge is a better text book than Sunday laws, and culture is a safer guide to morality than the stoutest of your police officers.
Save wherever you may; there is yet ample room in other branches, but do not touch the very root of our prosperity.
Every dollar ex- pended in educational purposes is the blessed grain that grows the richest harvest for the community; an increase in intelligence, in honesty, in earnest will and moral strength — which are the lifespring of a healthy political and social life.
Beligion shows us the way which we have carefrdly to regard. The better we know and observe the laws which emanate from His perfection the nearer we approach to our own perfection and to undisturbed happiness.
Let it, therefore, be the chief aim of our life to ask carefully, "When wilt thou come unto me? June 9th, The eighth chapter of Deuteronomy is a comprehensive sermon, containing the most important teachings for the in — — Jividual man as well as for society.
True and sham thinkerB. It IP an undeniable fact that by the exertions of our sociol- iats the chasm which separates society in respect to wealth has been greatly enlarged and by no means healed.
We have to look, therefore, to other parts for a more propitious solution of the question. Morality, growing out of the sacred ground of pore religion is the only genuine balm that is able to cure this most painful sore of humanity.
The belief in an All-wise Providence is the only key to the correct answer to the diffi- cult question before us.
Make the poor man look upon his poverty as upon a visitation ordained by his Maker in order to try hia courage, to strengthen and to purify his heart, and to bring his soul nearer to the living waters of salvation, and he will cease to murmur and revolt against his humble station, and rather esteem and revere the will of his Heavenly Father, that cannot but lead liim to true happi- ness.
Hence the teachings of tlio Scriptural chapter men- tioned above, directed to the poor and suflering.
The great principle of afiliction is that it is sent in order to prove thee, to know what is in thy heart, whether thou wouldat keep his commandmenta or not Furthermore, "He afdicted thee and suffered thee to hunger in order that He might make thee know that not by bread alone man doth live, but by everything that pro- ceedeth out of the mouth of the Lord doth man live.
Arm the poor man with these principles, inculcate them deeply in his mind, and see whether he will not successfullj withstand the struggles of life.
Even his affliction will become unto him a pledge of Gbd's mercy. On the other hand the same Scriptural passage describes the happy state of affluence and comfort in the most brilliant colors.
But thou shalt remember the Lord thy God, for it is He that givetli thee power to get wealth. Materialism will never succeed in reforming the rich man.
It is not good, neither for the individual man nor for a class of men to dwell with self-complacency on the merits, accomplishments.
There should be a perpetual advance of man toward perfection, and if one degree is reached the preparing question for the next de- gree ought to be, "And now, Israel, what doth theLord thy God reqniro of thee?
The golden rule of the wise King, "There ia a time to keep silent and a time to speak", holds good in this respect. When unkind disposition, unfair judgment and blind mis- apprehension cross thy way, belittle thy character and mar thy good reputation; when by such dark work of hatred, discouragement and despondency threaten to invade thy heart, then it is time to ask thyself, "What have I been and what am I?
Is this narrow- minded act of prejudiced exclusion that has been inflicted upon us humiliating to the Jews? Must we regard it as a sign of the time and be discouraged and made despondent by it?
Thank God there are open to us two never-failing resources — self-consciousness and the appeal to the judg- ment of our unprejudiced fellow citizens.
We have no reason to shun the closest investigation of the character of our race from its origin to the present day.
What is the Israelite of the Bible? The disciple of the Most High, the faithful votary of that sublime idea which forever constitutes the true basis of all civilization.
To acknowledge Him who is the fountain-head of all perf ection, to serve Him with heart and soul, that was the vocation laid upon His nation in the very first hour of its birth.
True, the Scriptures contain many a reproachful page against the obstinacy of the race, but the fact that the very records which chronicle their shortcomings were always revered and kept holy by the nation shows that our people never were blind against their own errors; that they rather strove to overcome them, and they loved and respected the chosen men who led them to correction.
What was the Israelite of later history? He was the poor wanderer, ever persecuted, but never degraded, mostly hated but always ready to love and to repay with hearty gratitude even the slightest token of sympathy.
Long centuries of suffering did not debase his character, nor cloud his intellect, nor mar the genial disposition of his heart. In spite of the towering difficulties he held a re- spectable rank in science, won and justified the trust of potentates in their most important affairs, and preserved the happiness of a pure and peaceful domestic life, even when driven as a beggar from his comfortable home.
Such was the race in its darkest time and when the light of tolerance and humanity rose it found them fully prepared — — for emancipation.
And, finally, what is the Israelite of the present day? AVith the exception of the two repreaentativaa of behind time principles— Russia and Eoumania — all civilized States bava enacted in their law — the Israelite ia a man, entitled to the rights of a man.
The civic position of the race ia respectable, and, without boast, we may safely state not undeservedly so. In science and art, in political and social life, in industry and commerce, in all liranches of human activity, we have our representative men, who com- mand the respect and undivided acknowledgment of their fellow citizens.
As a class we are law abiding, deeply imbued with the desire to advance the interests of the country we live in and to win the brotherly affection of those with whom we share the rights and duties in the Commonwealth.
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The Crippler [2]. Chula Vista, California , United States. Black belt in Brazilian jiu-jitsu under Baret Yoshida. Chris Leben on Facebook. Mixed martial arts record from Sherdog.
Professional record breakdown. December 28, Las Vegas, Nevada , United States. December 29, November 5, Birmingham, England , United Kingdom.
Leben tested positive for oxycodone and oxymorphone. January 1, The Ultimate Fighter 11 Finale. January 11, Fairfax, Virginia , United States.
August 29, Leben tested positive for Stanozolol. September 19, December 30, UFC Fight Night 6. August 17, UFC Fight Night 5.
UFC Middleweight title eliminator. UFC Fight Night 4. UFC Fight Night 3. January 16, UFC Fight Night 2.
October 3, August 6, The Ultimate Fighter 1 Finale. Biloxi, Mississippi , United States. April 17, January 31, Lynnwood, Washington , United States.
Lemoore, California , United States. November 13, Colusa, California , United States. October 17, October 11, August 23, Seattle, Washington , United States.
November 9, Everett, Washington , United States. Vacant Title next held by Joe Riggs.
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It can be opened while witnessed by the postman. Home Search Search. Sold out! Im Andromeda System hingegen soll es Künstler geben, denen sie nicht das Wasser reichen können, aber das bleibt ein Gerücht.
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Insomnia feat. Navy Westghost Mag ja sein.. Sierra Kidd Gagos CD2 1. Good Morning Instrumental 2. Modus Instrumental 4.
Natural Aimbot Instrumental 6. Rabboth zu Hl. Chulin Sota 40 a. R, zu Gen. Tanchuma 28 b. Jalkut 5 b, Pes. Die Siebe fiegt!
Jalkat P. Noach Ende. Jlti feiti JLieb. Sin bift ber Äönig grog; ie finb ber Änedite Jrog. Seite 8. Baba bathra SKajr im. Nedar 55 a. Sota 9 a.
Seite Babft Kama. Bababathra 16b. Seite ll. Baba Mezia 59 a. Cholin 27 a. Diebe bcrüdjtigt. Wx Prov. Jalkut b. Jalkut n, Horember, I, Unb ber politi rf -re igiÖfe gcitrtag.
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SBJenn bas 5eibentt um feine! S-, nm 10 ganuar, May 25, Kings YI. I would not undertake to explain the miraculous features of this narrative. AU such efforts to reduce the miracles of the Scriptures to the mere consequences of natu- ral causes are vain and unprofitable.
All moral defects imder which we labor are the fruits of weakness and mental incapacity to resist; and this inca- pacity exists so long as our eyes are opened to see only the strength of the enemy that we may have to combat.
But as — — soon fts our eyes are opened to see tlie hosts whieh the Lord has cominisaioned to help us, the power of resistance is in- creased a tbouaand-fold.
The will is aroused and we can only rely upon the force of our moral powers. The will is the test of man's strength and worth.
And yet nothing is uore common than for men to confound two widely different perceptions — There Is as great a distance between them as there is be- tween strength and weakness.
The will takes the inchoate wish and desire and moves them into the completest results, while the wish, independent of the will, is ever grasping after the shadow and losing the substance.
The desire is a child of the heart, furnished with wings, with which it ia perpetually soaring above the earth, and building its castles in the air, while the will is the strong arm and the brave soul that is gradually but certainly developing into its ultimate and complete manhood.
The wish is like the bottomless baiTel with which the condemned toils to dntin the ocean dry. The will is the spade that digs until tlie sterile ground becomes productive.
And as different as their natures are, so different, also, are their results. It is an old adage that no man has ever tUed with half hia wishes ful- filled.
But of the will, the Psalmist has said that God will fulfil the vrill of those that fear Him, and will also hear their prayer and save them. To pray and to will is the stafl upon which the weary traveller leans for support, while to nray and to wish is as if a man should say to bis staff: "Walk thou and I will lie down and rest, and when you come to our destination awaken me.
And greater are they that be for U3 than those that be against U8. And yet a large majority of men cherish the wish and the desire, while a comparative few cultivate the wül power.
And when they become entangled in the enemy's snares they say, as did the prophet's servant. Take the prophet's answer and open yonr eyes to the host that is on our side.
Wherever I see moral evil exalting itself I read also the words of the prophet Elisha — ''More are they that be for ns than against us.
Sanctifled versus Unsaoictified Enjoyments. June 14, Those are among the closing words of the old dietary laws of Israel I have no need now to instruct you in regard to their observance; you have laid them aside as you found them unnecessary or inconvenient, and have sub- stituted for them the modern dietary laws.
But the Lord has bade us sanctify ourselves that we may not forget that the body is the vessel of the Spirit, the Spirit is the crown of life; and men should never injure the crown nor the vesseL This thought leads to some remarks on the new dietary laws and to the relation of labor to wealth and en- joyment.
There is one man who puts his hands on his lap and lounges about, lazily waiting for work or wealth to come to him, but they come not.
And the man who would acquire wealth must work for that also. He has mach to do with it. Thaok TTini for the health asd strength Ke givea you, the care that He exercises to hi-ing you safely over the sea, and the food that He provides for you.
In the Scriptures it is written that God giveth to the cattle their food. But why to cattle and not to man? It is that men may work and enjoy the fruit of their labor; but cattle get their bread ready made by the Creator.
God could not have enjoyed this world had He not first made it, and we must make our worlds ere we can enjoy them. But our activities must be holy, and holiness is alwaya active: yet not that kind of activity which swings hither and thither like the pendulum of a clock, tic-tac, work days and holy days alike, until the wheels wear out and then it stands still forever.
Such, indeed, is the work of many men. Work days and festival days, right or wrong, they perform their dauy round from mom till night, until the wheels of life wear out and they stand still.
That, however, is not the way we must work. Its food is a grain and a half of wheat during the season: but, according to the legends, it stores up and leaves behind it three hundred measures of wheat.
How many are Thy works. Lord God Almighty! In wisdom hast Thou made them alll and all His works are made in righteousness.
All human holiness must flow from the state of the mind, and henoe our activities should tend to make us spiritual.
But if spiritual principles do not form the basis of all our actions, our glory will be like that of the ant.
We shall gather and store, grind, work, eat our grain or two and depart, leaving three hundred measures of wheat behind us. Some men leave greenbacks instead of wheat, and for such the ant is a good teacher, but there is an enjoyment of labor higher than this.
There are about thirteen hundred millions of people on the earth, every one of whom is seeking enjoyment, but they — — loiow litÜe or nothing about it.
To have and to hoard is not to enjoy. To enjoy is to feel a pleasure in your soul and to have a sense of enjoyment there.
Two men look at the same picture, and one sees only the gross and material side of it, while the other takes in its artistic beauty. Two men listen to the sound of music — one rejoices in the har- mony of sweet sounds, while the other is more interested in the instruments that produce them.
Men listen to a sermon in the same way. But all these enjoy the picture, the music or the sermon according to their capacity, though none of them enjoy alike.
Two men have business places near each other: by the pendulum law one keeps open work day and rest day all the year; the other observes the Sabbaths and Fast days.
At the end of the year we would say the one that kept open every day has done one-sixth more busi- ness and made one-sixth more money. But has he done so?
If you meastire by ciphers, he has; but to work for ciphers is to work as the ant works. The man who has worked six days and remembered the Sabbath to keep it holy may have one-sixth less gain than the other, but he knows that he has obtained it justly and in compliance with the divine law.
Tou see two' men of equal business, and, so far as you can observe, of equal means also; one man subscribes largely and liberally to all the benevolent objects of the age: he supports the synagogue, cares for the orphans, helps to build homes for the aged and hospitals for the sick; sits down perhaps to a frugal meal, and goes to the theatre once a monthy or to the opera once a year.
Men look at him in astonishment and talk of his wealth and of his wonderful enjoyment of it. Evidently the man who does the most good with it.
Ko has a moral foundation to enjoyment. But some men will say, perJiaps, it ia easy for a preacher to say these things; it is part of his buainesa.
Yes, but where is the man who gives more to the synagogue or the church than the minister? The talents which have made him a preacher would have made him a merchant, a doctor or a lawyer.
The spiritual Jerusalem and the true Messiah. July in, It is the duty of Israel to live for humanity, and this J8 the Alpha and the Omega of Jewish history; and this is the burden of the song that was sung at the cradle of our people's legendary infancy.
The consciousness of this mission baa ever lived in Israel, but in different periods of Jewish history it assumed different forms. During the existence of the Jewish state consciousness manifested itself in the hope that this state would once become the focus of gregarious life, both pobtical and religious, for mankind.
The prophets in their visions made all the nations flock together towards Zion ; there humanity was to reach its goal — the swords would there be forged into scythes, the spears into sickles and the light that emanated from Zion was to illiuninate the world k — — and restore complete and uniyersal peace; and, like a mother amid her children, Judea would be loved and honored as the maternal ruler of alL This ideal State was also endowed with an ideal king — the Messiah.
Many a time the exhausted wanderer struggled in the last agony of death, but he could not die, for the brilliant image of his distant home shone before his receding vision, and kept him alive.
The origin of the greater part of the ancient prayers is to be traced back to that period. No wonder, then, that the charming accents of this deep yearning became the sacred tones which consoled and refreshed many a despair- ing patriot's heart.
But however venerable these remnants of ancient enthusiasm may be, they are not those which, in our days, can offer wholesome food to our thoughts and views.
Israel had to leave its home, to carry along with it its entrusted treasure, and to bring the light of religious knowledge to those peoples who walked in darkness.
Slowly, but surely, Israel is accom- plishing its mission. During its historical march it diffuses the rays of the spiritual sun, the truth of God's love.
The conscioiianeBs of our mission lives in us as in our anceatora, but in a different form. It is no longer the ideal State and tlie ideal king tliat makes us ardently long for' tlie bygone past The consciouaneas of our miaaion prompts us faith- fully to discharge our obligations to the present.
The heroes of our paat are and remain endeared to us. We deplore the innumerable sufferinga of our fathers, we honor their memory in our prayers, we look upon THE NIHTH OF AB an a, memorial day which must all each Jewish heart with melancholy feelings; but at the same time, this day and its events are the clear manifestation of the Lord that there shall come a time when all the earth ahaU be one consecrated Zion; and when, wherever men live, they shall worship the Xiord and build for Him a spiritual Jerusalem.
This is the lofty end that is to be advanced by the agency of Israel; the ideal State is a brotherly union of mankind, and the ideal king is the universal acknowledgment of the Only One and His eternal Law, When this time shall have come then ahall be built the true Jerusalem, which shall be called the "city of righteousness, the faithful city.
Aagust, IG, These few verses of the sacred bard comprise a beauti- ful description of the glorious future, and at the same time delineate the system of rehgion by whose agency this pros- perous period ahall bo introduced.
The religion of Israel ia not a compilation of philosophical apeculationa or mys- terious riddles, but is rather the heavenly guide who leads the children of the Lord to their highest destination in a path and by a way wherein none who desire to follow need go astray.
Faith is the leader by which the race or the individual man is to attain this prosperity, whether in — — Spiritual or in material affairs.
God is the highest idea that cannot be penetrated by the keenest intellect of the most gifted mortal; but can be felt in His blissful effects by the simple and truthful heart of a child.
We may mistake or fail to comprehend the influences of those laws upon the solar system, but we cannot fail to appreciate the necessity and beneficial effects of the sun's rays upon our world.
To philosophize about God, if it be done in a proper and reverent spirit, will tend to increase our knowledge of the Supreme Being; but let not our speculations concerning the Deity interfere with our faith in the All-God even in a negative way.
They are lighter than vanity itself in comparison with the wisdom of God. In this chapter you can see what Judaism is and what it indicates.
First it in- culcates faith in the one, only living and true God; it — — Warna against the sins of idolatry and auperstition ; it teaches honor and obedience to parents, and the sanctity of the Sabbath; it inculcates charity to the poor, honesty in all things, whether in private or in pubhc life, cautions us not to harbor mahce or revenge in our bosonia, and to loTO our neighbors as ourselves.
And nearly every one of these commandments closes with the words "I am the Lord. Let us bo thankful to the Most High that He has made ua professors of so pure and sublime a creed which con- tains the true seeds of salvation for mankind, and let us show our gratitude by a steady and upright walk in the ways of the Lord, and let us make His law the rule of every action of our hves.
Then mercy and truth shall meet together, righteousness and peace shall kiss each other. The Proper Derelopment of Mania Individoality.
August 33d, :S Man's individuahty is his own inalienable property, be- stowed by Ood, and which cannot be exchanged either by — — the giver or the possessor.
Sometimes it comes slowly or tardily, and may not come until the eleventh hour; and sometimes, again, circumstances are so ordered by the mercy of God that a man's individuality may be developed much earlier or more speedily than we had hoped or ex- pected.
Then the circumstances appear wonderful, and the rapid development gives the man the appearance of having been turned into another man.
The business that led him to the man of God was of purely material nature. From all the riches hidden in the prophets mind, he wants only the pure know- ledge of where his father's lost team may be f oimd.
And yet this apparently materialistic man possesses in his own heart the qualities which fitted him to become the annointed of the Lord and the ruler of a great people.
But his true personality was a deep mystery, even to himself. But the prophet gave him signs whose fulfilment should verify the truth of the prediction, and gave him altogether new and different ideas from those that had hitherto engrossed his mind.
Samuel pointed out sacred places where Saul should meet holy persons, and the influences of those persons and places would arouse his dormant spiritual nature until he, too, should join the prophets and become another man.
There is monj a simple business man who possesses within himself those qualities and cliaracteristiea which, if properly cultivated and developed, would raise Lim to the sublime position of a friend and tme worshipper of God; but for want of such development and cultivation he may Vie yet grovelling among the most material things of this life, and be fitted only for such pursuit as Saul was engaged in when he was discovered by Samuel.
Earnestness, energy, assiduous endeavor are the characteristics of moat of our business men, and if these qualities were as faithfully directed toward spiritual as they are toward material things how grand the result would be in the higher and purer virtue and morality and integrity of our land and people!
There are I physical and intellectual— by which men are materialized or spiritualized as the case may be. Let us look at the con- dition of our firat parents in Eden; there labor was both a blessing and a curse.
It was a blessing when it developed Üie higher faculties of of the individual soul; it was a curse when it kept man plodding from mom to night for the bread that he and his family might eat, And thus from Adam to Noah, it was a curse, tboiigh in a modified sense.
But Noah's invejition of the plough helped to lighten labor, ftnd to lesaen the drudgery of agricultuntl toil. The numer- ous labor-saving machines of the present day are so many itiefuis for increasing the opportunities for intellectual de- velopment, rather than of enriching some men and iropover- isliing others.
August 80, Kings XIV. Beligion is the supporting staff of human frailty. The weak, the suffering, the needy, experience most its soothing and consoling influence.
The strong and apparently inde- pendent may be enticed to dispense with religion, and to rely on their own power rather than on the mercy of the Most High for salvation.
But the more dependent and help- less are moved by the consciousness of their condition to seek protection and aid from One whose might is never fail- ing, and whose love is everlasting and ever ready to descend upon the meek.
Hence, while man may be inclined to rebel against God and ignore His commands, woman's meek and submissive heart opens cheerfully to all the hopes and good promises which inure to a true and undatmted faith.
When the Lord God said: "It is not good for man to be alone, I wiU make a helpmate for him," the merciful intention of God was not confined to the worldly comfort which man should derive from association with his lawful wife.
God destined her as a messenger of undivided peace for the son of earth; her task was to sweeten his life by that loving care which makes a man's home a delight for him, and at the same time the gentleness of her mind was to exert a beneficent in- fluence upon his ruder nature, and so she was to become a help for him even in his spiritual affairs.
A truly pious woman is irresistible. She makes us turn to goodness, gentleness, meekness and true love; she brings us back to the source of aU these qualities — to religion.
Well armed, indeed, is the woman who in the fight of life makes religion her weapon. What else could compensate for her deficiency and make her strong in her weakness?
By what other means could she insure her own contentment, and the happiness of those in- separably connected with her heart? A mighty queen, with- out belief in God, is poor and forsaken, but the poor and — — foreaken, with a devoted trust in the All-merciful, she is elevated to the most noble kingdom — female excellency.
Jeroboam was the ruler over teu tribes of the people of Israe]. Poliuy and iucliaatiou made him recede from the belief of his aacestora aud institute a new idolatrous re- ligion.
We do not read that his wife made any effort to turn bis mind in the right path and to bring him back to the Lord, God of IsraeL Happy in her place as a queen con- sort, surrounded by terrestrial glory, she followed rather the wickedness of her husband, and forgot or neglected to be what she was destined for — hia guardian angel iu the time of temptation.
But sooner or later comes to ua all, and it came for tliis woman also. Dear as the crown is to the queeu, much dearer is her child to the mother.
Her crown was safe, but her child waa in danger, and the mighty queen was a despairing beggar. But affection in on impious heart is like combustion in stubble, where there ia no water to quench the raging flame.
What would this woman have given, if, in the abundance of her grief, she could have poured out her soul before the Lord, like afilicted Hannah, who prayed and found consolation?
Jeroboam's wife was not prepared to meet God in her affliction: she wanted consolation and went to steal it under a disguise. She approached the man of God and feigned herself to be another woman; but tlie Lord's eye ia cll- aeeing, and be cannot be deceived.
The prophets answer was: "Why feignesttliou thyself to be another? Exert therefore your influence in your houses that the fear of God might rejgn there supreme, and that by your example your husbaade and childi-en might — — feel themselyes moved to repair to tlie sanctuary of the Lord, where there is the living source of God's word, inspir- ing with goodness and piety all who listen to it in earnest- nass, humility and faith.
September 27, The prophet exhorts the people to consider earnestly how deeply they were ensnared in sin, and how far astray they had wandered from God, and at the same time he points out to them how they shall escape from the entanglements of their sins, and directs them at once to the Lord, who is rich in mercy unto all who call upon Him.
But the sinner's return to God is conditionaL He must view his iniquity in its true and proper light. No man Hkes sin, but many do enjoy its benefits.
They look upon sin in much the same Hght that a builder looks upon his scaffold- ing, it helps to raise the structure.
If their work does not succeed, if the walls of their building tumble down with a crash, of course they are sorry, and are ready, perhaps to acknowledge the f aultiness of their building and its appur- tenances.
There are many penitent stock speculators in the market to-day. They regret the collapse of their houses and their fortunes; but, nevertheless, they are prying, if not praying, for the occasion to use the old scaffold and to rebuild after the old style again, if their edifice shall stand or if it shall fall, they will equally discard the scaffold by means of which it was reared.
It ia not, however, ultimately destroyed. It is stored away to lie kept for future use, if it should be required. Tou caji find many a man who has climbed to the pinnacle of wealth on the ladder of iniquity.
But in some comer of his heart lurks the thought, I owe to him all I have. Sinner whether ihou standest high or low, to return truly to God thou must he eonscioua that thou hast fallen by thy own in- iquity.
Not by empty ceremonies, but by a life and conduct representing in all things the sublime spiiit of the commandments of God is His favor to be won.
Say unto God, take away our iniquity and receive us graciously, so will we reuder unto Thee the calvea of our lips, la contrast to the prescribed sacrifices of the temple which the people offered, while they retained iniquity in their hearts, the prophet bids them render unto God the calves of their lips aa an evidence or symbol of the sincerity of their hearts.
Ye are our Gods, for in thee the fatherless findeth in mercy. Most of our sins are the result of pernicious connections formed without a true faith in God, and the ultimate condition for mercy is to break off all sinful alliances however profitable they may be, and trust only in God, our everlasting hope.
Whoever, in con- clusion, will carefully observe these conditions in returning to God, will find the promise fulfilled; "I will heal their backslidings, I will love them freely, for my anger is turned away from them.
October 18, The children of Israel had no sooner left Sinai than they began to murmur for meat and for water, and to doubt the abuity of that God who had already done so much to supply these gifts to them in the wilderness.
Here they have reared up the tabernacle at the command of the most High, and have encamped around it according to their armies and their tribes, each under its own banner.
The Levites, whose duties ealled them to carry the tabernacle and its service, are to — lead tJie hosts in tJieir morcuea from place to place.
Thera TÄimst be no clashing pf authority. Moses and Aai-on had their positions to occupy, the LeT- lites theirs and then the several tribes in their order.
Korah and his followers revolted against the jurisdiction of llosea and the priesthood of Aaron, but the Lord himself swiftly and sum- marily cut short their rebellious spirit and purposüs.
They had come to the borders of the Holy Land and Moses had sent spies out to examine and report the nature and condi- tion of the country, andita inhabitants, and upon their faith- ful or faithless report depended their prolonged or brief stay in the wilderness.
Wo find that only two of the spies brought back a faithful and true report of the land and its people, and for the unfaithfulness of the rest the whole host had to travel up and down and hither aud thither in the wilderness for 40 years — each year to represent a day of the previous excursion of the spies.
Baal, ting of Moab gathered his forces against theju but, perceiving that he could not fight with any assurance of success, he called for Baalam to curse them.
But Baalam did not help him in thJa regard. He did, however, seduce the people into the idolatry of Moab and in this way excited the wrath of the Almighty against them.
Then came another blow to Israel in the death of Moses, the man to whom they looked to lead them into the Promised Ijand. But he was sbnply to and see the land before him, but not to enter there in him- self.
His lieutenant, Joshua was to take his place and from this we may learn a few things. First we see in this history üie conflict between life and law begun with the oldest ge- ueraUou of Israelites at SinaL But the law triumphed, and — — not one of that generation liyed to enter the Holy Land save Caleb and Joshua.
But there is a new generation and a new leader, and the people move forward as they did of old. And from this we may learn, secondly that the Church of God does not depend upon one generation or one leader, but is independent of both.
The truth is always standing in the highway of which the prophet speaks, and leaders and generations must rise up from their paths and byways into this highway, wherein nothing unclean can walk.
It is, therefore, absurd for us con- tinually to laud the old times as better than thesa The com- parison will not hold good, either physically, intellectually or spiritually.
There was greater poverty in the olden times than there is now. There was then nothing between riches and poverty — no middle class from which man might rise to affluence and plenty.
And where there is no middle class in society there must be extreme poverty and extreme wealth. We should therefore, guard against these extremes by preserving, so far as we can, our middle classes.
To be sure, we have no longer prophets as of old; but then we have culture more solid and complete, intelligence higher and more widespread, and morality more generally prevail- ing among the people.
We do not want to do away with the old unless it obstructs us in our growth. We must see to it that we are not the unclean who are prohibited from entering into the holy way; and let us lead the young in the way of the Lord our God.
In old times men fought religious wars with swords, then with money, but now they fight all such battles with the spirit of truth. December 6th, Not because the Lord needs liuman light has He ordered to kindle lamps m the holy place of Hia special presence.
There is a latent faculty in thia apark to expand, hut not without proper nouriEhment. As the seed needs the rain to develop it into a plant and to hear fruit, so, by the aid of the heavenly food, the reUgious hght, the sonl becomes a culti- vated spirit.
A man might say he cared little for rehgion, and followed hia natural disposition, giving to the poor and supporting the needy, not because religion commands it, but because he felt disposed so; and then ask, is it not all the same whether he was actuated by this or by another motive, as long as his action coincides with what men call virtue?
It is by no means all tlie same. In the first place, in a being endowed with moral conscious- ness, as man is, we cannot separate tha action from the motive.
No good action can excuse a had motive, nor can a good motive improve a bad action. I will not recoil; my conviction shall make me steadfast" But a virtue growing out from a mere natural disposition, without being supported by religious principle is like that poor ship Ville du Havre.
Unsuspicious of danger, she Bails in the — — darkness — a sudden collision, a vehement shock, and niin and death break in where a moment before all were safe on board.
Uncertain are the waters of temper; you cannot know when the storm of passion may rise that will overhowl the voice of your natural good disposition and wreck the ship of your virtue on the hidden rocks of selfish vices.
The power to resist is the criterion between a virtue derived from the firm belief in a supreme ideal of perfectness and a virtue emanating from the unreliable source of good disposition.
The latter is like an ignis fatuus ; it leads you astray and then expires. Religion is a creative power in man; it brings him up to the full growth of manhood.
That conceited belief in man's own wisdom, however, leaves many dormant faculties in him un- developed, and leads him to a state of childishness rather than to manhood.
Behold King Solomon I He is called the wisest of men; he asked God for wisdom to govern the people, but not to govern himself. He accomplished a great work, but all his doings bear the stamp of a proud and worldly genius.
True, he builds a magnificent temple unto the Lord, but he also builds magnificent palaces for him- self and his wives.
He makes gold and silver vessels for the holy service, but not less pompous is his own household. What we miss in him is that humble submission which is characteristic of true belief.
He is the wisest of men, he follows his own wisdom. But where does that lead him to? It is clearly stated in the Bible — "For it came to pass when Solomon was old that his wives turned away his heart after other gods; and his heart was not perfect with his Lord, his God, as was the heart of David, his father.
The reverse of this admonisliing picture we see in Abraham. He begins with obedience toward trod, and marks out one line for himself, which ha follows through the whole of his life.
And Abraham believed in God; the same submission in the will of God ia esliibited by Mm, whether as the poor emigrant or as the rich nabob. Humil- ity toward Godraises him to the high position of the friend of God, The prophet Isaiah calls him the "rock from whence ye are hewn," And indeed a rock he was; often tried, he never was shaken in his belief.
Every new trial engendered new virtues in him: hia soul drank with holy thirst the waters from the eternal spring, and he became strong in faith and raiiiant with a never fading light.
Progress and Development the I. July 4, They had already their sanctuary, their priests and Levites, their rites of worship and rules of conduct in all relations of life; at the same time instances tell us that a most punctual ob- edience to the divine commandments wag rigorously en- forced from the confessors.
It was a capital crime for a non- — — priest to approach to such service as belonged only to the sacerdotal tribe. An instance of Sabbath violation occiired,but thegvdlty one was promptiy punished with death.
One dared to blaspheme the name of God, and he had to pay with his life for it. Besides these individual cases we read that every murmur, opposition and revolt of the congregation against the will of the Lord was im- mediately followed by severe divine punishments.
A closer perusal of the Scriptural passage, however, shows the main idea contained therein is to teach us a lesson, most important in religious as in political life.
We are made aware of the truth that the theory of development must serve as the foundation for every human institution.
In religion the divine truth re- mains the same forever, but the embodiment of these truths changes with the time and its requirements.
The successive ages form a chain, each age being a link of peculiar forma- tion, but all are wrought of the same materiaL The Israel- itish religion is the mountain of the Lord, and like a moun- tain it has its various strata, each layer bearing evidence of the period to which it belongs.
Israel's religion in the de- sert at the time of the prophets, of the Synagoga Magna, of the Talmud, of the Middle Ages and of the modem period bears its distinctive characteristics ; each rising period had to fight itself into existence, new problems had to be solved and new questions to be answered.
The application of old theories to new circiimstances and relations challenged the human mind to abandon the latter and to penetrate into the subsoil of the spirit.
The spiiit of Israel's religious condition is the same in our days as it was when the law-giver lived in the midst of His people.
But we understand the inspired ser- vant of the Lord too well to stand stUl when he wants us to go forward on the path of religious culture. The occasion prompts US to ehow that the same principle prevails in pohtical afEairs, We celebrate on tliis Sabbath also tlie gala day of the American nation, the memorial day of the inde- pendence of this country.
Blessed be the memory of those who bought with their lifo -blood the fredoom of their homes! Twice blessed the memory of those who chartered and sealed this freedom by framing a constitution which soda aa immortal lustre upon the wisdom of all who were engaged in this work of pouncAL baivation!
But the run of ninety-eight years brought different quest- ions to the surface, created new situations, and the follow- ing generations were called upon to make provisions for new necessities.
They could not withdraw from this task, they could nut point to the original charter of the nation, eftying: — "Wo have our old constitution; we cannot add to or detract from that which ja written therein.
They would liave marred and deformed it had they listened to — — the insinuations of those who know so little ol the spirit of oiyf constitution as to want it Christianized.
The second verse of our text, cannot be said now of Israel in this country, ''For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you.
This secidar success, far from turning their hearts from Him who bestows all blessing, ought to make the confessors of the ancient covenant zealous in their religious duties and eager to show to all the world the eternal glory of that truth which was entrusted to Jacob's seed and which remains forever the basis of salvation for mankind.
The Standard of Heart Purity raised by Soxoznon. September 9, These few sentences oi the inspired book are peculiarly fitted to remind the worshipper of the approaching holy season.
It is by no means advisable to enter upon an im- portant period without due preparation, and therefore the admonition of the biblical wise man may furnish us with instruction how we shall purify our minds and cleanse the chambers of our hearts in order that we may step nearer to the Eternal King who sitteth on the throne of justice.
No doubt he that is able to say of himself, ''I have made my heart pure, lam cleansed from my sin" will be the most wel- come before the Lord.
But as the means to perform this dijfficult task, the inspired instructor in these Proverbs gives us the dry advice, " Divers weights and divers measures are both of them an abomination of the Lord.
But why may we not ask, among so many other things that might have been selected were false weights and measures — — made the Btandard of a pure heart?
At first Tiew, it aeems Hffieult to understand, but the difficulty is cleared away when the following parable is understood.
The stormy days are the excep- tion, a quiet and peaceful tim. Why art thou not thankful for the joys? The two little chambers which Thou hast created in meare overcrowded with sentiments, inclina- tions and desires of opposite nature, AH of them are urgent in their demand to be satisfied.
See, my Lord, this is too heavy a task for me 1 " Be easy poor heart," replied the All merciful, " I will lighten thy work.
There, hang up this balance in thy chambers, its name is Conscience, lay thy sentiments, inclinations and desires on its scales and thou shalt not for a moment be left in doubt.
The balance was continually active and, according to its decisions, aentimentB and desires were admitted or dismissed. But the senses became disaatiafied with this state of things and determined not to Bubmit ; they conspired to defeat the new order.
Self interest always turned the scale under the new order. The poor deceived heart said to itself, "I am so much better than others, I follow always my conscience.
Be therefore in the judgment of your own senti- ments, actions and purposes as severe as you are when you weigh the actions and motives of others, and be as mild toward others' feelings as you are toward your own.
Then will your hearts be pure according to the standard of the wise man. Evolution or Creation. Js many of his sacred songs, the sweet singer of Israel gives utterance to his prof oimd love for the sanctuary of God.
As the heart panted after the water brooks, so panted his soul after the living God. He is greatly rejoiced when others say, " Let us walk to the house of the Lord.
The pith of this inspired poetry is, " How amiable are thy tabernacles, Lord of Hosts 1 My soul longetb, yea, even panteth for the pourta of the Lord ; my heart and my flesh crieth out for the living God?!
The chief musician was at the same time a profound thinker. Bead his description of the marvels of nature; earth and heaven, land and sea are the ohj ects of his close investigation, and what he says about them in his songs shows that he knows more than he utters and it is this knowledge of nat- ure that leads him step by step to the reverent and faithful recognition of nature's God.
There are men and they are so numerous in these days, that we may term them a cIabs, who look upon science as upon the executioner's sword, and upon faith as the poor condemned, and tie great work of the former is to inflict the fatal stroke on the latter.
When we had, a short time ago the renowned and devoted es- ponnder of the theory of evolution in our midst, this class greeted his presence as the eignal of battle against religion and regarded his leeturea as the song of songs of scepti- cisnj and unbeUef.
How far they are justified in their view or whether their superficial opinion about the conflict be- tween science and true religion is shared by the genuine champions of scientific progress or not, wo may best learn irom the words of the same man whom they regard as one of the banner bearers of modern science.
The same ren- owned professor to whom we listened a few weeks ago hos in one of his former lectures the following remarkable pas- sage : — "All human inquiry must stop somewhere ; all our inowledgG, and all our investigation cannot take us beyond the limits set by the finite and restricted character of our faculties, or DESTSOV THE ENDLiaa UNKNOWS, vhich nccompanics like its shadow the endless procession of phenomena, So far as I can venture to offer an opinion on — — such a matter, the purpose of our being in existence, the highest object that human beings can set before themselves, is not the pursuit of anj such chimera as the annihilation of the unknown, but it is simply the unwearied endeavor to remove its boundaries a little further from our little sphere of action.
Sec- ular knowledge embraces finite objects and though it sheds light into our souls, it never can satisfy us in regard to the endless unknown.
Spiritual knowledge, however, removes the barriers, furnishes the soul with wings to soar high above our little planet to celestial spheres, where she is allowed to see Him who is the Endless One, and while con- templatiag Him, she becomes imbued with joyous satisfac- tion, that she too is endless, being the image of Him who created her.
This is the philosophy of our psalmist ; such are the conclusions he draws from what he knows about nature. Man at his time was just the same as now endowed with the same foculties, eubject to tlie same shortcomings and enjoying the same spiritual preferences.
Man, an he was then and as ha is now, needed and needs more than the mechanical law hy which the rest of nature ia governed. He needs a special code for his soul, or elae the essential jjart which makes him man, becomes overshadowed and vic- timized by that inferior part which he shai-es with the rest of visible nature.
Necessary as the know- ledge of the things around us is, it cannot compensate for the knowledge of that which works in us, and He who rules above us.
Man's soul, with its intimate relation to God, is a specialty; and, therefore, perfect as the laws of nature are, they do not cover the ground of our spiritual life.
We need a special law — we need religion. A Set Back to Rationalism. The Inspiration of Hope in Immortality Enforced.
November 4, The brighter that life shines, the brighter the reflex, and the more dim faith becomes the more dark and gloomy become the secular affairs of life.
This is a mistake. They are the working garments for every-day life, to protect us from the colds and heats and the unchanging winds of the moral atmosphere — the shifting opinions of the community!
Take, for instance, the belief in immortality — the happy hereafter. Has that noth- ing to do with our daily life?
It has very much. Do we not need hope and the inspirations of hope at every step in our life? Do not the sick and the dying need hope and a hope of the hereafter?
There is something in the breast of every hiunan being that hopes and and that must have scope for the exercise of its longings and aspirations.
And shall we say that while men have hope here that hope expires with their mortal life? The heart of humanity repels the idea and revolts against the doctrine.
But from whom did man learn to hope? He might have learned to carry burdens from beasts of burden; he might have learned ideas of industry from the bee or the ant, or architecture from the bird or the bee, but neither insect nor bird nor beast could have taught him to hope.
It is something that nature could not have imparted to him. Outward things do, not teach us to hope. They do not inspire this quality in man.
To be sure. Job says the tree hath hope, but man, where is he? These words of Job are not the last words in the Bible, and even Job adds exultingly: "I know that my Eedeemer livethl" This shows that the hope of immortality is in the human heart, and the reflex of this is that hope manifested in our daily life, and in our transactions with our fellow men.
And still there are many men who woidd ex- tinguish the great hope in the heart of humanity — the be- lief in the immortality of the soul; the belief in the here- after.
They would, if they could, wipe it out altogether — I I froio human consciousneBs. But ttill men topö tha same as ever. Philosophy teaches that if you cut away the roots the bmcches will wither, and if we want to haie hope we must believe in the hereafter and in the bouI'b immortality.
Other- wiee naught hut darkness and gloom will exist for us. Now, if I hare the Croton water in my house and can draw an it whenever I please, are not the means by which it is brought to my homo of minor consequence?
And what Tould you think of the water purveyorB who would allow that element to become so scarce that it would disappear first from one floor and then from another, and who should then tell you to be careful of the rest and not wash your- Belvea too often lest you waste it?
You see at once that the time to look out for the scarcity of water is before the scarcity comes, and the time to lay hold of the Lope of im- mortality is before you go into the hereafter.
Now, every cap of life's joy is drawn from religion. There is no joy in lift! If wo would have tha waters of salvation in abundance we must guard well the fountains and the streanaa thereof.
Or, take another illus- tration. After a man has gathered in his harvests and iruits, do you think he would be foolish enough to say, ""Why can't I have fruits without trees and harvests without tilling or sowing the ground?
He would not realize Ma mistake and his loss until he had exhausted the contents of his storehouse and granary. But then, as he looked for the harvest and the orchard, whose fruits were to replenish them, he would realize to late, perhaps, that his mistake or his neglect was fatal.
This picture ought to enable us to understand the rationalistic tendencies of cMr Ümea and the consequent miseries thereof. But now they look upon the rich harvest which faith and hope have produced, and they think they can have as good harvests without those grand inspirations as they have had with them.
But in the production of results r and reap nor fill his bama with r his auul and life with the i-iehea corresponds to that of i sow and plant can't gat] the fruits of the earth, i of faith.
The picture of what esists now in part, but what will cer- tainly exist in a deplorable degree if the sceptical counsels of some teachers thrive and bring forth the hoped for har- vests is aptly described by Solomon in proverbs xxxiL, 14 Bighteousness and the faith and hope that I speak of has produced and will continue to produce a love— love to parents and children, to friends and fellow-men, and, above all, to God.
If you want those to prevail, go and destroy the trees of love in your home and in your hearts; but if you do not want such fruits, cherish the faith and hope whioli religion gives and keeps fresh in the soul.
The Way of Perfection. February, 10 O, wben wt! Art and nature offer their full riches only to those who have a knowledge of their laws.
True, one can enjoy the eight of a beautiful landscape without being a master of natural philosophy, the sight of a brilliant picture or the hearing of a splendid piece of music without being a pro- fessional painter or musician.
There is, however, a great difference between the enjoyment of the uninitiated and the initiated. The pleasure felt by the one ia an indefinite dream, of which he cannot give a clear account to himself; the pleasure of the other ia a well defined fact, a clear con- sciousness, a reahty.
Singing, music, drawing, are welcome guests to our young ones Lot the love of art go hand in hand with the progress of science and you are sure to raise a generation so healthy in mind as to dispense entirely witb your favorite preventives.
Cultivate and refine the taste of the future citizen by giving liim ft liberal public education, and your temperance Bocietiea and Sunday laws will be in future as needless as they are in the present useless.
I do not advocate fantastical reveries aa a school system, but I would say that a Commonwealth ought to regard education as the main condition of true welfare.
It is the way of a step-mother to squander sums for herself and to be saving and avaricious when the care for her step-children lays claim on the money.
Do not think of abolishing your college or you sin against yourself. Enlarge rather your college, and in time you will be able to make smeller your prisons.
What you expend on the one you will save on the other; the more teachers you have the less jailers you will need.
Knowledge is a better text book than Sunday laws, and culture is a safer guide to morality than the stoutest of your police officers. Save wherever you may; there is yet ample room in other branches, but do not touch the very root of our prosperity.
Every dollar ex- pended in educational purposes is the blessed grain that grows the richest harvest for the community; an increase in intelligence, in honesty, in earnest will and moral strength — which are the lifespring of a healthy political and social life.
Beligion shows us the way which we have carefrdly to regard. The better we know and observe the laws which emanate from His perfection the nearer we approach to our own perfection and to undisturbed happiness.
Let it, therefore, be the chief aim of our life to ask carefully, "When wilt thou come unto me? June 9th, The eighth chapter of Deuteronomy is a comprehensive sermon, containing the most important teachings for the in — — Jividual man as well as for society.
True and sham thinkerB. It IP an undeniable fact that by the exertions of our sociol- iats the chasm which separates society in respect to wealth has been greatly enlarged and by no means healed.
We have to look, therefore, to other parts for a more propitious solution of the question. Morality, growing out of the sacred ground of pore religion is the only genuine balm that is able to cure this most painful sore of humanity.
The belief in an All-wise Providence is the only key to the correct answer to the diffi- cult question before us.
Make the poor man look upon his poverty as upon a visitation ordained by his Maker in order to try hia courage, to strengthen and to purify his heart, and to bring his soul nearer to the living waters of salvation, and he will cease to murmur and revolt against his humble station, and rather esteem and revere the will of his Heavenly Father, that cannot but lead liim to true happi- ness.
Hence the teachings of tlio Scriptural chapter men- tioned above, directed to the poor and suflering.
The great principle of afiliction is that it is sent in order to prove thee, to know what is in thy heart, whether thou wouldat keep his commandmenta or not Furthermore, "He afdicted thee and suffered thee to hunger in order that He might make thee know that not by bread alone man doth live, but by everything that pro- ceedeth out of the mouth of the Lord doth man live.
Arm the poor man with these principles, inculcate them deeply in his mind, and see whether he will not successfullj withstand the struggles of life.
Even his affliction will become unto him a pledge of Gbd's mercy. On the other hand the same Scriptural passage describes the happy state of affluence and comfort in the most brilliant colors.
But thou shalt remember the Lord thy God, for it is He that givetli thee power to get wealth. Materialism will never succeed in reforming the rich man.
It is not good, neither for the individual man nor for a class of men to dwell with self-complacency on the merits, accomplishments.
There should be a perpetual advance of man toward perfection, and if one degree is reached the preparing question for the next de- gree ought to be, "And now, Israel, what doth theLord thy God reqniro of thee?
The golden rule of the wise King, "There ia a time to keep silent and a time to speak", holds good in this respect.
When unkind disposition, unfair judgment and blind mis- apprehension cross thy way, belittle thy character and mar thy good reputation; when by such dark work of hatred, discouragement and despondency threaten to invade thy heart, then it is time to ask thyself, "What have I been and what am I?
Is this narrow- minded act of prejudiced exclusion that has been inflicted upon us humiliating to the Jews? Must we regard it as a sign of the time and be discouraged and made despondent by it?
Thank God there are open to us two never-failing resources — self-consciousness and the appeal to the judg- ment of our unprejudiced fellow citizens.
We have no reason to shun the closest investigation of the character of our race from its origin to the present day.
What is the Israelite of the Bible? The disciple of the Most High, the faithful votary of that sublime idea which forever constitutes the true basis of all civilization.
To acknowledge Him who is the fountain-head of all perf ection, to serve Him with heart and soul, that was the vocation laid upon His nation in the very first hour of its birth.
True, the Scriptures contain many a reproachful page against the obstinacy of the race, but the fact that the very records which chronicle their shortcomings were always revered and kept holy by the nation shows that our people never were blind against their own errors; that they rather strove to overcome them, and they loved and respected the chosen men who led them to correction.
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