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The Guardian.

VOL. XXVI.

JANUARY, 1875,

NO. 1.

The New Year of the "Guardian." | pages of Sunday-school matter. From

BY THE EDITOR.

six to eight pages will be devoted to Lessons. By aiding the teachers and helping to indoctrinate the children, we accomplish a mission, in point of influence and importance second to no other in the Church. In this view, the GUARDIAN claims and deserves the services of the best talent and most competent writers in our ecclesiastical communion, whose energetic assistance we most earnestly invoke.

The Lesson of a New Year.

BY THE EDITOR.

"Thou glorious Past, thou suffering Past, thou
dear, dear Past!
I can read

-Euthanasy.

With this number' the GUARDIAN enters upon its twenty-sixth year. It starts the second quarter of a century of its life and labors in a changed and enlarged form. Its chief aim, from the beginning of its career has been to minister to the young. The Sunday-school seeks to perform a similar mission. Both have a common aim. The bulk of our readers are directly or indirectly connected with and laboring for the Sunday-school. Ought not both work hand in hand in behalf of the young? Its publishers hold that its field of usefulness has widened, and that its pages ought to be adapted for the altered de- A wondrous lesson in thy silent face.", mands and wants of the times. With this number the GUARDIAN steps upon a higher and broader plane. Through the teachers it will seek to benefit and bless the thousands of Sunday-school scholars of the Church, and thus help to mould the plastic heart and inform the active mind of childhood, at a period of life the most favorable to receive instruction. In order to win souls to Christ, we must begin our work at the right end; not at the close but at the beginning of life. Bend the twig before it is stiffened into a hard-wooded tree; turn the streamlet into the right channel before it is swollen into a river; mould the heart in tender youth, before it has been hardened by age and evil habits.

The GUARDIAN will hereafter be a Sunday-school teacher's helper. Each number will contain from ten to twelve

A year, the past year, makes an interesting book. Every heart-throb prints a word, every day fills a page-a word that means something-a page with a solemn lesson. Be it an idle word, or an earnest and good one, it will live. Live like the forest leaves; though fallen off in autumn and lost to the sight, their properties are never lost, but will mingle with the earth to be reabsorbed by other plants. Thus our words, our actions live on to the end of time-for ever. Live on in beings yet unborn, in hearts which as yet are not.

Every face is to us a study, furnishing a lesson for every thoughtful mind to learn. Through it shines the soul made visible. Shines as does a lantern in a light-tower, through whose colored glass the light within heralds peril or peace to the scaman, battling with

darkness and the waves. Thus every responsible being is a light-bearer. According to the light we give will others be led to shipwreck or a safe port.

"Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven."

The passing years leave their impress on the human face- their furrowmarks. They leave their foot-prints even on the earth's surface. Its hilly and hoary mountains are but the rugged wrinkles of the ages past. Thus, too, the struggles and wounds of the soul print their lines and scars in the countenance. Time touches all things with its ruthless hands all things save

Old Ocean.

"Time writes no wrinkles on its azure brow."

The past, too, has a time-impresssed face, looking at us, now smiling, now sad. Standing at the threshold of a New Year, we take a parting look at the old, just ending. Its face is still turned towards us, as if to say, "O heed well the lessons I have taught thee."

Singularly sad looks the countenance of the old year when seen from the beginning of a new one. Like the great paintings, or paintings of the great, or perhaps both, which one meets with in the famous galleries of art. A heavenly calm and peace perched on a stormridden brow, one sees there. The Madonna at Dresden, so mild, peaceful and heavenly, with the infant Jesus on her arms, so cherub-like and divine, and yet so human. Her face so strangely sad, as if the sword that pierced her soul at the death of her Son, had already been felt at His birth. How very calm looks the face of Luther, as painted by Lucas Cranach! Yet in this expressive face serenity is blended with sadness and subdued sorrow; reminding one that this great soul spoke words which were "battles;" that the lightning flashed from his lips and the thunder rolled from his hands. Just like the face of the man who loved his flute and flung his inkstand at the devil. Who romped and laughed with his children, and wept as if his brave heart would break at the bier of his little Margaret. Thus we, too, see images of sadness and of gladness rise before the mind as we part from the year past.

All earnest souls reach their port

ovea a rough and stormy sea. The stern nations of old never praised the ship setting sail with flying colors, but only that which came back with tattered and torn sails and battered sides, stript of her banners whilst she had outridden the storm. The young are launching their ship. In the harbor there is a calm and smooth sea. Out on the ocean Billows and it is stormy and wild. breakers are ahead on the voyage of life. Christ alone can guide us safely across. We may reach life's end, the haven of peace, with toil-worn, decrepid bodies, but the ransomed soul shall gain the victor's crown-a crown of joy unfading;

Each one has a specific lesson to learn of the past year. God in mercy has borne with our infirmities; He has helped us over every rough place. When tempted He succored us; when guilty He pardoned. When sad He cheered, when sorrowful He comforted. Troubled souls have found peace; tried souls have been made better by trial. At the graves of their children, parents were comforted by the child of Mary. Wives made widows have God for their Friend. Children left orphans have the All-pitying One for their Father. All have received numberless mercies; the cup of God's goodness has been running over.

The record of the year is about to close. On the day of final account, dear reader, the Book of Omniscience will bring to light all your acts and mine. The images of gladness and sadness rise before the mind. The year 1874 is fast ticking to its finish. So ticks the life of many a mortal to its close, for whom the next will be the last year on earth.

And now, dear reader, the GUARDIAN most affectionately greets thee, wishing thee in the fullest and most real sense a happy New Year. On earth we are but sojourners as all our fathers were. Let us get closer to our Saviour, grasp hands by faith and prayer around the cross. In the presence of this sorrow we will hopefully and gratefully step over into the New Year. Grace lifts us above the clouds and storms of earth. By a penitent faith we become partakers of His life; to do faithfully and well at our post in Christ's army; bravely to fight life's battles, do its duties, de

"Where the saints of all ages in harmony meet,

voutly engage in its Gospel worship-ous Temple, justified? It is a multumthis is the best preparation for a happy in-parvo prayer. The whole plan of and safe future, the only passage to the redemption is considered in it. We New Year that knows no close, to the challenge any one, who can read it in land of the blest: the original language, to say whether he is not made to say, " God, let an atoning sacrifice be made for me, a sinner, graciously! He confesses, that he can be saved in no other way, but in consequence of a gratuitous atonement. The Greek word, on which his prayer hinges, signifies to be propitious through sacrifice. The contrast, which the Pharisee and Publican form, becomes a striking one in this light. Compare them

Their Saviour and brethren transported to greet."

The Publican's Prayer.

BY REV. C. Z. WEISER.

"God be merciful to me, a sinner." briefly: The Pharisee relied on his (Luke xviii. 13.)

A reckless youth died at a public house, away from parents and friends, some five years ago. The community was stirred, not so much by his sad death, as by his still sadder life. What a trinity of truths Claus Harms has forged in this three-linked chain:

As you love, you live ;
As you live, you die;
As you die, you fare!

The kindly-disposed physician would break the force of a perhaps too rash judgment, uttered over the prodigal's fate, and quickly told the neighbors to suspend their verdict, as he had himself heard the unfortunate young man pray near his end, the all-prevailing sigh: "God be merciful to me, a sinner!" Many became fully satisfied by the brief report, and buried him in hope.

Now, without doubt, this is a famous ejaculation for poor sinners such as we all are. When the great Hugo Grotius, on his way to Sweden, was overtaken by a fatal illness at Rostock, he was visited on his death-bed by an humble Lutheran clergyman, Quistorp. He reminded him, as every pastor should the dying, of his sins, known and unknown, and exhorted him not to rely on his merits and reputation, which filled the world, but only on the grace of God in Jesus Christ, as the publican did. Grotius replied, "I am that publican," and expired.

And wherein, now, lies the great virtue of that prayer which, apart from Church, Creed, and Sacraments, as we might infer from the words of Jesus, sent that man down from the Temple, and doubtless many up to a more glori

doing no harm, through his outward conduct on the one side, and in his observ

ing the ordinances on the other, even beyond the letter. This was sufficient, as he thought. But what is there, according to his position, that will wash A mere restraining, and a positive grace his guilt away-his natural depravity? too, he, indeed, concedes in his prologue,

God, I thank Thee that I am not as other men are." A genuine Pharisee was not silly enough to believe that he could of himself become, or maintain an accepted righteousness. It is generally but flippantly said, "The Pharisees thought they could acquire righteousness of themselves." They fancied they could abstain from transgressing, and observe the law, without the aid of God. What then are we to think of the Pharisee's thanksgiving-" God, I thank Thee," &c.? No; a restraining and assisting grace they did feel the need of, and acknowledged; but no atoning grace-which the whole Jewish economy prefigured and Jesus came to manifest. This feature-the necessity of an Atonement—the Pharisee in the parable did not discern. The publican, however, who might be supposed to see it still less, felt and gave expression to it in his prayer-" God, let such an atonement be graciously made for me; while I am a sinner, and a sinner so deeply dyed in guilt, that it is not possible for me to be saved in any other

manner."

Nor need we wonder why, in so depraved a Jew, so unbelieving a view of the gospel-plan should be cherished. It was not a new idea; but one publicly and solemnly preached by the ceremony and sacrifice of the Temple ser

the

vice. The loud and standing confession" charms" to be had at the jeweler's so of the Mosaic economy was:- "Without delicately made as to exhibit the shedding of blood there is no remission of sin." The echo of this maxim the humble Publican's heart felt, and be saw a refuge for himself alone in the Atoning Blood. But the Pharisee did no longer see that, surrounded though he was with offerings and sacrifices. Hence, we may easily see why the prayer of the dissolute but believing tax-gatherer was heard and answered, rather than that of the outwardly correct, but in---the cross, the altar, and the throne. wardly blinded Pharisee.

Have we not here the old picture of Cain and Abel retouched? The characters are nominally different and relatively changed indeed, but their relation to the Atonement is the same. Cain, not feeling the necessity of a vicarious sacrifice, brought but a thanksgiving offering of "the fruit of the ground." Abel, not less grateful than his brother, brought that eucharistic offering too; but besides, "also brought of the firstlings of his flock." It was by the latter fact, that he confessed himself a sinner, and a believer in a Messiah. This was done, "by FAITH," as we are told, and, therefore, he obtained witness that he was righteous (a justified person). God testifying by accepting his gifts, that his faith in an atonement through the blood of the Lamb, was the only way in which He could save mankind.

Thus the parable of the Pharisee and Publican and the history of Cain and Abel, present us cognate scenes and lessons, though they stand generally at the portals of the Old and New Dispensations.

Lord's Prayer, the Creed, the Decalogue, the Lord's Supper, and other great objects, through an opening no larger than a needle's eye. Get one. It is of more value than many heavier rings, pins, chains, and ear-bobs. And in like manner let us peer through the narrow aperture of faith, into the inner chamber of the Publican's prayer, that we may see within the kingdom of God

It is said the Emperor of China possesses a secret chamber in which are stored the acts of the empire. By a narrow window his subjects may gaze in upon the history of their country. Long and gladly do the patriots of the Celestial empire feast their eyes there. But a more celestial country may we discover through that straitened opening of the Publican's prayer, if our spirit be but as penitent and full of faith as his. Pray it as he prayed it and you will go up to a higher temple, as he went down from a lower temple justified. We prize it as the gospel in a nut-shell. Let it not be emptied of its living and life-giving embryo, and thereby rendered but a shell indeednothing more.

Bethlehem.

BY THE EDITOR.

"Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord has made known to us." Luke ii. 15.

This town is called Bethlehem of

Judah to distinguish it from another Bethlehem in Zebulon, west of Nazareth. The prophets call it Ephratah (Bethlehem Ephrata.) It is a very old town. On this spot it has stood for at least 3,500 years. Its name does not occur in the list of villages which. Joshua assigned to Judah. In Judges

We are slow to believe, then, that the prayer of the Publican, which seems to be a bird's eye view of the whole plan of redemption fits so readily on the tongue of the Creedless, Churchless, Christless man. There is a short, straight and open way back to God; but it leads not thither off the temple and altar, off Christ and His kingdom. The widow's mite is a poor, precedent for a money-king, at the alms collec-xvii., it is mentioned in connection with an idolatrous Levite. Within a short tion to follow. And so, too, will the distance from Bethlehem, by the waymoral man, or the impenitent soul find the publican's prayer entirely too nar- after Benjamin had been born that nar-side, is Rachel's tomb. row a platform to stand upon in the hour when men's souls are to be tried -unless they endorse its spirit as well as its words. There are precious little

It was soon

"Rachel died and was buried in the way cob set a pillar upon her grave; that is the And Jato Ephrath, which is Bethlehem. pillar of Rachel's grave unto this day."

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