In striving to perform well the work assigned to us now, we may rejoice in the thought that in our measure, be it great or small, we contribute to the benefit even of those who are far away from us in other countries and climes, and of those who shall come after us when we shall sleep with our fathers.

Looking upon the scythe, we may profitably take a retrospect of the history of past ages. We may recall to mind the antediluvian patriarchs, the brief record of whose long lives is concluded, in every instance save one,-that of Enoch, who, "walked with God, and he was not; for God took him" (Gen. v. 24),—with the words, "And he died." We may meditate on the dispersion of the human race over the wide surface of the earth; on the growth of nations, the rise of empires, and their fall; we may think of the builders of the Pyramids, of the greatness of Egypt, and how it has become, according to the prophetic word, and has for many ages been "a base kingdom; the basest among kingdoms;" we may think of the successive Assyrian, Babylonian, Medo-Persian, Macedonian, and Roman Empires. We may trace the history of God's ancient people, the Jews, and contemplate their exodus from Egypt, their forty years' wandering in the wilderness, their settlement in Canaan, their prosperity in the days of David and of Solomon, the calamities which came upon them because of their departure from the worship of the true God, and their adoption of the wicked customs of the nations. around them, their dispersion among the nations and longprotracted exile from their own land, to which it is promised, in the word of Him who cannot lie, that they shall yet return to enjoy a prosperity greater and more stable than their fathers ever enjoyed. We may view the nations of modern Europe, springing out of the ruins of the Roman Empire, and from a state of barbarism rapidly growing to a civilisation more perfect than that of Greece and Rome themselves, and extending their colonies and their institutions to the utmost ends of the earth, founding new empires in countries, the very existence of which was

unknown until comparatively recent times. Such thoughts we may pursue, and it is profitable to pursue them to the utmost possible extent. The study of history links us more closely to all our fellow-men; it shows us the connection of past ages with the present, and of all existing nations-all living men-with one another; and thus it serves to increase our desire for usefulness, our desire to contribute something -all that we can, however little-to the general welfare. There is much that is dark and terrible in history, but there is much also which it is pleasant to contemplate; the more that we study history, the more do we see in it of one great scheme, one design of Providence, a design worthy of Him who is the Architect of the Universe, as perfect as that in which the orbs of heaven revolve in their appointed courses. To view this scheme aright, and to understand it in any measure, we must avail ourselves of the light of God's Word. But by the aid of this light, we may see a progress of good, the contemplation of which is calculated. to afford us much encouragement in the prospect of the future, and in the humblest efforts to do good. The state of the world as to religion, civilisation, laws, and other institutions, is still, doubtless, very far from what ought to be wished; but it is certainly far superior to the state of the world in the days of the ancient empires that have passed away, or even in the comparatively recent period known to us by the name of the Middle Ages. Fixing our thoughts upon times still more recent, we see great changes for the better within a comparatively brief time. By the progress of missions, the knowledge of the true God, of the way of salvation, and of the moral law, as fully set forth in the Word of God, has been extended where recently idolatry prevailed, and every form of cruelty and vice abounded. In the days of our fathers, the slave trade was abolished by an Act of the British Parliament, and other nations soon followed the good example. In our own day, we have had to rejoice over the abolition of slavery in the British colonies, and very recently, He who by terrible things in righteousness answers the prayers of His people, has in His

wondrous providence brought about its complete abolition in the United States of America, so that we are encouraged to look for the time as not far distant now, when there shall no longer be a slave in the world. War, alas! still sometimes rages; but its horrors have been mitigated, and efforts unexampled in all former history, are made to relieve the distress which it creates. . These are but examples of the progress of good which the study of history presents to view for our encouragement. The scythe that reminds us of the ravages of time, and the passing away of one generation after another, leads us on also to more pleasant thoughts, and to hopes which not only cheer the heart, but animate to all good and benevolent exertions.

CHAPTER LVI.

MASONIC SYMBOLS.-THE POT OF INCENSE.

A Por of Incense sending forth its fragrant smoke, is the symbol of a pure and pious heart, from which continually proceed the spiritual sacrifices of thanksgiving and praise. The use of this symbol amongst Freemasons is derived from the use of incense amongst the Jews, to whom it was appointed by God himself as part of the service by which He was to be worshipped. There was an altar of incense in the Tabernacle and in the Temple, as well as an altar of burnt-offering. The altar of incense was made of shittim wood, and the top and sides and horns of it were overlaid with pure gold. "And thou shalt put it," the commandment was, "before the vail that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it; a perpetual incense before the Lord throughout your generations" (Ex. xxx. 6, 8). The High Priest was also ordained to come with incense when he entered into the holy place. "And Aaron shall bring the bullock of sinoffering which is for himself, and shall make an atonement for himself, and for the house, and shall kill the bullock of the sin-offering which is for himself. And he shall take a censer full of burning coals of fire from off the altar before the Lord; and his hands full of sweet incense beaten small, and bring it within the vail. And he shall put the incense upon the fire before the Lord, that the cloud of incense may

cover the mercy-seat that is upon the testimony, that he die not" (Lev. xvi. 11-13). The incense offered before the Lord was not to be kindled with any fire but that which was taken from the altar, originally kindled from heaven, as we read in Lev. ix. 24, " And there came a fire out from before the Lord, and consumed upon the altar the burntoffering and the fat; which, when all the people saw, they shouted, and fell on their faces." The incense offered before the Lord was not to be kindled with any fire but that which came from the altar-the heaven-kindled fire. And so we read that Nadab and Abihu were slain for coming before God with other fire. "And Nadab and Abihu, the sons of Aaron, took either of them his censer and put fire therein, and put incense thereon, and offered strange fire before the Lord, which He commanded them not. And there went out fire from the Lord, and devoured them; and they died before the Lord" (Lev. x. 1, 2).-The fire which consumes the incense of a pure heart is heaven-kindled. Mere human affections will not suffice for the worship and service of God. But the heart from which incense and a pure offering ascend, is one in which also all human affections those belonging to the ordinary relations of life-exist, purified, sanctified, and fitted to mingle with the smoke of the incense which arises with a sweet savour to heaven. It is utterly a mistake, and a very serious mistake, one leading to false views of religion and of the duties of life, to suppose that piety or the love of God and the holy heaven-kindled love of man which glows along with it in the pious heart, are exclusive of the ordinary natural affections of humanity. These are not in themselves sinful; they are implanted in us by our Creator for beneficent and wise purposes, and it is our duty not to suppress them or contend against them, but to cherish and indulge them, within the limits which are prescribed by religion. There is such a thing as an inordinate love of wife, or of children; but the more that a man loves God, the more will he also love his wife and children, although with a love regulated and tempered by regard to God's