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munion and prevent any break between us and Himself. He takes care that nothing interferes with the intimacy, that there may not be the slightest reserve.
Such is His love for us !
TILL THAT DAY
O DAY so often long'd for
Amidst the strife and toil; O morning of clear shining
Over a reeking soil ! So Deborah and Barak
Sang when the fight was won ; (And so in higher accents we) "May those that love Thee, Saviour, be
Like to the rising sun."
Some have the morning waited
In cell and prison den ; And some in labour patient,
Ignored, unknown by men ;
Across the desert way,
Before Thee on that day.
As the first rays illumine
The pure white Alpine snows,
Each crag like coral glows-
Will bright and glorious be ;
O blessèd Lord, 'tis Thee !
'Tis Thou !—who know'st the secret
Of every burden'd soul ;
And every wish control.
Such gracious words couldst say ; O guerdon great, О blessed choice! We too, would listen to Thy voice,
Our solace till that day.
There where all saints adoring
Thee, the exalted Head, Obey Thy voice harmonious,
That voice that wakes the dead.
Of all that bright array,
E. L. B.
It is well to remember that holiness is connected with redemption; holiness and rest and song. The proper effect of redemption on a soul led by the Holy Ghost would be holiness—the grace that has redeemed you from your enemies would consecrate your heart to God. Holiness goes along with redemption ; and so, naturally, every heart of a true Christian answers to it, and there is a song. Singing, when it is true, is an expression of power in the soul, apprehending power in Another. Apprehending power in God is spiritual power in me. “ The Lord is become my strength and song." Really song-melody—is the expression of power, and cannot be taught by the precept of men.
R. E. THE CROSS. THE more we think of the cross, the more we shall find that there is nothing like it throughout eternity: everything in good and evil came to an issue there.
J. N. D.
CHAPTER XX, 11. It is not so with Mary Magdalene. For her the whole world was nothing but an empty tomb, without Jesus ; her heart was still more empty.
She stays there at the tomb, where the Lord whom she loved had been. As it is said of Rachel, she could not be comforted, because He was more. Leaning over the tomb that was cut out in the rock, she sees two angels, who ask her: "Why weepest thou ?" God allows the full expression of this strong affection. It is not, now, “They have taken away the Lord,” as she said to the apostles, but, “They have taken away my Lord, and I know not where they have laid him.” But Jesus was not far away from a heart so attached to His person. Mary hears some one moving behind her, and looking round, sees man whom she supposes to be the gardener. He asks again: “Why weepest thou? whom
seekest thou ?" Then we see the affection that appropriates to itself the lost Saviour, and that cannot imagine that the gardener can think of any other object than of that which occupies it. “Master," says she, "if thou hast borne him hence, tell me where thou hast laid him, and I will take him away.” If I had a sick friend, I should ask at his house, “How is he ?" and all would understand what I was saying; of whom I was speaking. Mary supposes that every-body thinks of the Lord, as she does herself, and that her affection gives her a perfect right to dispose of Him. It was not intelligence; He had said that He would rise again, and she sought among the dead Him who was living. But the Lord was everything for her heart : that is what Jesus seeks, and He makes her find Him as living. He employs His divine and human affection, and calls His sheep by name; “Mary," He says. This was enough, and a single word from a satisfied heart answers to the call. His sheep hears His voice, and mistakes it not.