Seventh-day Adventist Missionary Society · Oakland, California · Jul 13, 1882
General Articles.
By Ellen G. White
Israel Desire a King.
BY MRS. E. G. WHITE.
THE first form of government over men was established by God himself, and acknowledged him as the only Sovereign. He made known his will by written commands and revelations, by messages to his chosen servants, by dreams, by signs, and wonders. He would have continued to be their king, had they been content with his paternal care.
At the beginning, the father was constituted priest and magistrate of his own family. Then came the patriarchal rule, which was like that of the family, but extended over a greater number. When Israel became a distinct people, the twelve tribes, springing from the twelve sons of Jacob, had each a leader. These leaders, or elders, were assembled whenever any matter that pertained to the general interest was to be settled. The high priest was the visible representative of Christ, the Redeemer of his people. When the Hebrews settled in Canaan, judges were appointed, who resembled governors. These rulers were invested with authority to declare war and proclaim peace for the nation; but God was still the recognized king of Israel, and he continued to reveal his will to these chosen leaders, and to manifest through them his power.
But increase of population, and intercourse with other nations, brought a change. The Israelites adopted many of the customs of their heathen neighbors, and thus sacrificed to a great degree, their own peculiar, holy character. Their worship became less earnest and sincere. Gradually they lost their reverence for God, and ceased to prize the high honor of being his chosen people. Dazzled by the pomp and display of heathen monarchs, they tired of their own simplicity, and desired to be freed from the rule of their Divine Sovereign. As they departed from the Lord, the different tribes became envious and jealous of one another. Strife and dissensions increased, until it was vainly imagined that the installation of a king was the only means by which harmony could be restored.
The government of Israel had never been conducted with so great wisdom and success as under Samuel's sole administration. In no previous ruler had the people reposed so implicit confidence. He had labored with untiring and disinterested zeal for the highest good of the nation. In every transaction he had been governed by justice and benevolence. And not only was his course wholly unselfish, but he was often inattentive to his own dues and rights. Hence, the selfishness manifested by his sons appeared more striking in contrast with the course of their faithful father.
The arrogance and injustice of these judges caused much dissatisfaction among the people, who were far more troubled by dangers threatening their temporal interests than they had been by the profligacy and sacrilege of Hophni and Phinehas. Ere long many who considered themselves aggrieved presented their complaints to the elders of Israel. A pretext was thus furnished for urging the change which had long been secretly desired.
Had Samuel been informed of the unjust course of his sons, he would at once have removed them, and appointed others, more upright, in their place. When, however, the complaint against his sons was laid before him, followed immediately by the petition for a king, Samuel saw that the real motive was discontent and pride. He perceived that the desire did not spring from a sudden impulse, but was the result of long deliberation and a determined purpose.
The petitioners were careful to state that they could find no fault with Samuel's administration; but they urged that he would soon be too old to serve them, and his sons had given evidence that they could not be trusted. Despite these explanations and professions of regard, Samuel was deeply wounded. He looked upon the request as a censure upon himself, and a direct effort to set him aside. But he did not reveal his feelings. He uttered no reproaches because of the ingratitude of the people. Had he done this, one bitter recrimination might have wrought great harm.
Samuel carried this new, and to him difficult matter to the Lord in prayer, and sought counsel alone from him. His petitions were heard; "and the Lord said unto Samuel, hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee." The prophet was reproved for grieving at the conduct of the people toward himself as an individual. They had not manifested disrespect for him, but for the authority of God, who had appointed the rulers of his people.
The days of Israel's greatest prosperity had been those in which they acknowledged Jehovah as their king,—when the laws and the government which he had established were regarded as superior to those of all other nations. Moses himself in his last address, appealed to Israel, "What nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?"
And yet, notwithstanding the Lord had so often wrought mightily for their deliverance, the Israelites were now disposed to attribute all their disasters to their manner of government. The Lord permitted his people to follow their own course, because they refused to be guided by his counsels. Hosea declares that God gave them a king in his anger. In their pride they desired to be like other nations, not considering that with the pomp of royalty they must endure also its tyranny and exaction. This would be a bitter exchange for the mild and beneficent government of God.
It is a hazardous step to place the scepter in the hands of finite man, and crown him monarch. God understands the human heart far better than men understand it themselves. A departure from the Lord's wise arrangement would pervert authority into tyranny, and subjection into slavery. Even if a ruler were naturally merciful and benevolent, unlimited power over his fellow-men would tend to make him a despot. Such power God alone is able to use with justice and wisdom.
The Lord had, through his prophets, foretold that Israel would be governed by a king. But it by no means follows that this form of government was according to his will. Though he foresees all things, he often permits men to take their own course, when they refuse to be guided by the counsels of infinite wisdom. In this instance, he instructed Samuel to grant their request, but to faithfully warn them of the Lord's disapproval, and also make known what would be the result of their course: "Now therefore hearken unto their voice. Howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them."
Samuel accordingly assembled the people, and faithfully represented to them the burdens which they would have to bear under a king, and the contrast between such a state of oppression and their present comparatively free and prosperous condition. He reminded them that their king would imitate the pomp and luxury of other monarchs, to support which, grievous exactions upon their persons and property would be necessary. He would take the young men for charioteers and horsemen, and would even employ some to run before and about his chariots. A standing army would require their services; and they would also be required to till his fields, to reap his harvest, and to manufacture for his service instruments of war.
The daughters of Israel, who should become the centers of happy homes, would be taken for confectioners and bakers, to minister to the luxury of the royal household. To support his kingly state he would find pretexts to seize upon the best of their lands, bestowed upon the people by Jehovah himself. The most valuable of their servants also, and of their cattle, would he take and "put them to his own work."
Besides all this, an oppressive taxation would be instituted. The people already gave to the Lord a tenth of all their income, the profits of their labor, or the products of the soil. The king would require an additional tithe of all. "Ye shall be his servants," concluded the prophet. "And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day."
But the people were bent upon following their own course. The solemn warnings from God, through his aged prophet, had no effect to turn them from their purpose. They returned the answer, "Nay; but we will have a king over us, that we may also be like all the nations; and that our king may judge us, and go out before us, and fight our battles."
"Like other nations"—the Israelites did not realize that to be in this respect unlike other nations was a special privilege and blessing. God had separated Israel from every other people, to make them his own peculiar treasure. But they, disregarding this high honor, eagerly desired to imitate the example of the heathen. What blindness! What ingratitude!
302With deep sadness, Samuel listened to the words of the people, and then he again sought divine guidance. And the Lord said unto Samuel, "Hearken unto their voice, and make them a king."
The prophet had done his duty. He had faithfully presented the warning, and it had been rejected. He could say no more. With a heavy heart he dismissed the people, and himself departed to prepare for the great change in the government.
Would that this passage in Israel's history had no counterpart in the present experience of God's people! But alas, we see it frequently repeated! A discontented desire for change, a longing to conform to worldly plans and worldly customs, too often controls even professed Christians. As they depart from God, they become ambitious for the gains and honors of the world. Those who stand firm against conformity to the world, discouraging pride, superfluity, and extravagance, and enjoining humility and self-denial, are looked upon as critical, peculiar, and severe. Some argue that by uniting with worldlings and conforming to their customs, Christians might exert a stronger influence in the world. But all who pursue this course thereby separate from the source of their strength. Becoming friends of the world, they are the enemies of God.
The dissatisfied longing for worldly power and display, is as difficult to cure now as in the days of Samuel. Christians seek to build as worldlings build, to dress as worldlings dress,—to imitate the customs and practice of those who worship only the god of this world. The instructions of God's word, the counsels and reproofs of his servants, and even warnings sent directly from his throne, seem powerless to subdue this unworthy ambition. When the heart is estranged from God, almost any pretext is sufficient to justify a disregard of his authority. The promptings of pride and self-love are gratified at whatever expense to the cause of God.
The unconsecrated and world-loving are ever ready to criticise and condemn those who have stood fearlessly for God and the right. If a defect is seen in one whom the Lord has intrusted with great responsibilities, then all his former devotion is forgotten, and an effort is made to silence his voice and destroy his influence. But let these self-constituted judges remember that the Lord reads the heart. They cannot hide its secrets from his searching gaze. God declares that he will bring every work into judgment, with every secret thing.
The most useful men are seldom appreciated. Those who have labored most actively and unselfishly for their fellow-men, and who have been instrumental in achieving the greatest results, are often repaid with ingratitude and neglect. When such men find themselves set aside, their counsels slighted and despised, they may feel that they are suffering great injustice. But let them learn from the example of Samuel not to justify or vindicate themselves, unless the Spirit of God unmistakably prompts to such a course. Those who despise and reject the faithful servant of God, not merely show contempt for the man, but for the Master who sent him. It is God's words, his reproofs and counsel, that are set at naught; his authority that is rejected.
When men persist in following their own course, without seeking counsel from the Lord, he often grants their desires, in order to reveal their folly or punish their iniquity. When they lightly esteem the words of his servants, he may permit the voice of counsel and warning to be silenced. But human pride and wisdom will be found a dangerous guide. That which is most desired by the unconsecrated heart will prove the most painful and bitter in the end.
Let the servants of God carry their burdens to their compassionate Redeemer. His ear is ever open to their prayers. His eye notes every sacrifice and every sorrow. The neglect and injustice which they endure here will but make their reward greater in the coming day.
NO TEARS IN HEAVEN.
By Mrs. L. D. A. Stuttle
BY MRS. L. D. A. STUTTLE.
NO TEARS shall be in Heaven, lift up thine eye,
Ye sad and burdened spirits to the sky.
The morning hasteth, when the shades of night
Shall flee away before the dawn of light.
Lift up thine eye, that glorious day is near,
When eyes now dim with sorrow's gathering tear,
Shall weep no more through all the endless day,
For his dear hand shall wipe all tears away.
Here those we love may rest in dreamless sleep,
And oft we linger round their graves to weep;
The cold, hard world knows not the bitter smart,
The aching void within our weary heart.
Here sickness comes. The weak and faltering breath
Grows faint and fainter at th' approach of death;
With gathering tears, we watch the cherished flower
Decay and wither in a single hour.
Ah! weary, mourning one, do ye not know
There is a land where fadeless flowers grow,
Where ne'er is heard the mourner's bitter sigh,
And gathering tears shall never dim the eye?
We may not see the hand that guides our way
Through earth's dark shadows to th' eternal day;
The wondrous ways of God we may not tell;
But this we know, he doeth all things well.
Ah! blessed hope, the night is almost past;
Earth's stormy tempests may not always last;
Soon shall we rest through all th' eternal day,
And all our tears shall then be wiped away.
Vernon, Mich., June 3, 1882.
The Purchased Possession, and Rest that Remains.
By J. N. Loughborough
BY ELD. J. N. LOUGHBOROUGH.
"IN whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession."¹ In the above text there is a possession spoken of which has been purchased, and is also to be redeemed. What is the possession that is to be redeemed? Heaven, says one. If it is Heaven, then Heaven has passed from the hands of the original possessors, or else it could not be redeemed. To take this view would also oblige us to claim that Heaven had been purchased; for it is the purchased possession that is to be redeemed.
What possession has passed out of the hands of its original possessor? We answer, The earth. "The heaven, even the heavens are the Lord's; but the earth hath he given to the children of men." To man was given dominion over the earth, but he has lost that dominion which God gave him at the first, when all things were put in subjection under him, even "the beasts of the field; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the sea."² Where is that dominion now? We claim that when man was tempted and overcome by the devil, he was brought in bondage to him; "Of whom a man is overcome, of the same is he brought in bondage."³ Satan, having brought man in bondage to himself claims the property of man until the probationary period of man on earth terminates. We may see, then, how it is that the devil is represented in the New Testament Scriptures as the god of this world. Not that he is the rightful possessor of the earth, but by intrigue the devil has usurped the dominion which was given to man.
With this view of the subject, we may understand more fully the testimony in the fourth chapter of St. Luke. The devil said to Christ, when he "showed him all the kingdoms of the world," "That is delivered unto me, and to whomsoever I will I give it." But, it may be said, this is only the testimony of the devil. Although it is his testimony it may for all that be truth, and it furnishes a solution to this chapter which otherwise remains without an explanation. It is stated that the devil tempted Christ. It surely would be no temptation for him to offer to Christ that which was already Christ's, or to offer that on which he himself had no claims. But, admitting that the devil had usurped man's dominion, and that he held, as he claimed, "the kingdoms of this world and the glory of them," and then the presentation of them by him to Christ can be looked upon as a temptation.
This dominion which Satan had usurped is promised to Christ, "Thou, O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion."⁴ The first dominion mentioned in the Bible was the dominion over the earth. Man lost this when he was overcome and yielded himself to the devil. This dominion is to be restored by Christ. But the manner in which he obtains it is by shedding his blood, and by suffering death, thus obtaining power to overthrow the usurper. In the light of these facts we see how it could be said that the devil tempted Christ. He offered him one of the very objects to be obtained by his death. By an ignominious death upon the cross, Christ was to obtain the first dominion. But, said the devil, "Fall down and worship me, and I will give it you." There was a temptation.
The testimony of St. Paul seems to be in harmony with the idea we have advanced: "For unto the angels hath he not put in subjection the world to come, whereof we speak."⁵ In the previous chapter he has spoken of the renewing of the earth. This, undoubtedly, is what he means by "The world to come." He says, "And, thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands; they shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail."⁶
After saying that "the world to come," or "changed" state of the earth, is "not put in subjection to angels," the apostle gives his proof: "But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands."⁷ The "certain place" where this is testified is in the book of Psalms, where in response to the question, "What is man?" this answer is given, "Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet. All sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the sea."⁸
By comparing the above testimonies with Gen. 1:26, we see this language has reference to man, and especially to Adam. "And God said, Let us make man in our own image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. . . . And God blessed them, and God said unto them, . . . Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth."⁹
But to return to the testimony of St. Paul: "Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. For now we see not yet all things put under him."¹⁰ God put all things under man's dominion, but we do not see them there now, because by intrigue of the devil he has lost his dominion, and so Satan is now called the "god of this world," "the ruler of the darkness of this world," "the prince of this world," etc., because the "kingdoms of the world and the glory of them" (as he said to Christ) have "been delivered" to him.
The apostle continues, "But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man."¹¹ Here we learn that Christ is interposed as a help to bring man out of the difficulty into which he has fallen. In order to do this, it was necessary that he should suffer death. Thereby he obtained power to destroy Satan and his works, and redeem man. But the death of Christ will also bring back, or purchase, the possession which man lost, which was the earth. And Micah's testimony of Christ will truly be verified, "Unto thee shall it come, even the first dominion. The kingdom shall come to the daughter of Jerusalem."¹²
The world to come, of which the apostle speaks, must be a possession of this earth in another state of it, or there would be no sort of propriety in the language he uses. If the world to come is some abode "beyond the bounds of time and space," what would the Lord's giving the earth to Adam have to do with it? I trust it is plain to the reader that the purchased possession which is to be redeemed, is the earth which is to be brought to a condition more glorious than its Eden state.
A REST REMAINS FOR THE PEOPLE OF GOD.
We shall endeavor to show under this head that St. Paul did not reason with the Jews as though the promises concerning the land had been verified, but would have them understand that the promised rest for the people of God was yet to come.
He says, "While it is said, To-day if ye will hear his voice, harden not your hearts as in the provocation. For some, when they had heard, did provoke; howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter because of unbelief."¹³ Again he says, "Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest,"¹⁴ as he said, As I have sworn in my wrath, if they shall enter into my rest; although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief; again, he limiteth a certain day, saying in David, To-day, after so long a time, as it is said, To-day, if ye will hear his voice, harden not your hearts. For if Jesus [Joshua, margin] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God."¹⁵ This reasoning of the apostle certainly shows that the taking of Israel after the flesh into the land of Canaan was not the final fulfillment of the promise God had made to Abraham.
While some claim that the promise to Abraham was fulfilled when the children of Israel sojourned in the land of Canaan, it seems evident they had only a temporal possession of the land, which was typical of the final possession of the earth. When they corrupted themselves with their idols, and sinned against the Lord, their enemies prevailed against them, overran the land, and dispossessed them of their cities. Temporal judgments were thus brought upon them. All this, we understand, was to show them the necessity of obeying God if they would have his favor. If any would really be Abraham's children, according to Christ's rule, they must do the works of Abraham.
While the yearly services of the Jewish sanctuary were kept up and strictly carried out, Israel would have a yearly purging of rebels. Every one who, in the day of atonement, would afflict his soul, would find mercy; but those who would not do it, must die. With such facts before us, how can it be claimed that there are any national blessings in reserve for that people, or even individual blessings, except they repent, receive Christ, and obey the truth of God?
The possession of the land of Canaan by the natural descendants of Abraham, as before claimed, was a type of the future possession promised to God's people. For this reason there was a propriety in purging the profane from among the children of Israel, that they might be kept a holy seed, and thus their possession of the land typify that inheritance which none but righteous ones can receive.
If we trace the history of the Israelites to the time of Zedekiah, we find they had so corrupted themselves by disobeying the Lord's commandments, that the scepter was taken from them, and passed into the hands of the wicked kings of earth. The testimony of the Lord to Zedekiah, just before he was carried captive to Babylon, is very striking, "And thou profane, wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord God, Remove the diadem, and take off the crown; this shall not be the same; exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it; and it shall be no more, until He come whose right it is; and I will give it him."¹⁶
The one "whose right it is," is Christ. He is the seed "to whom the promise is made." In the above text we learn that after the scepter had passed from God's people, it was to be three times overturned before it passed into the hand of him "whose right it is." When Zedekiah the high prince was "abased," the low prince of Babylon was exalted to the high position of ruling over God's people. When the kingdom of Babylon was conquered by the Medes and Persians, and Israel became tributary unto them, the scepter, was overturned once. Again, when the Medes and Persians were conquered by Alexander, and the Grecian kingdom established, the Lord's word was again fulfilled, and "it" (the scepter) was overturned the second time. And when, B. C. 31, the celebrated battle of Actium brought Rome to her position of "mistress of the world," the scepter had been three times overturned. And so far as the prediction made against Zedekiah is concerned, he whose right it was might come and take possession of the kingdom. And the people at the time of Christ's first advent, "instantly serving God day and night," did "hope to come"¹⁷ to the fulfillment of those promises which God had made respecting the land. They certainly must have looked upon the saints' rest as yet future.
The Lord Jesus Our Elder Brother
The little son of an English clergyman was asked by a playfellow, who had been boasting of his noble ancestors, if he had any lords in his family. The boy thought a moment and then answered: "As for that I cannot tell you; but my mother says the Lord Jesus Christ is our elder brother."
The Joy of Old Age.
By William Covert
BY WILLIAM COVERT.
INSPIRATION says, "The hoary head is a crown of glory, if it be found in the way of righteousness." The anxious child looks forward to the joys that await him in this life; but he is never able to overtake them. So when he has passed the noontide of life, he usually turns his face toward his sun rising, and travels backward in his own shadow. He wearies over what might have been, but was not, and in his heart he declares this life has been to him a failure. His hopes have never been realized. The rising sun, the coming months, and passing years, are a grief to him. As death and old age advance, he vainly endeavors to retreat from them. He saddens at the falling leaf from the autumn forest. He weeps because his youthful energies have so soon left him cheerless and infirm. He is grieved at heart as he stands before the mirror and beholds the wrinkled face and gray hairs.
He started for the wrong point in life, and therefore has traveled upon the wrong road. He discovers no prize in his road, nor yet at the end of his journey. His pathway grows broader, but more indefinite, dimmer, and darker; and unless he follows some ray of light that leads to the narrow but shining path of the righteous, the sorrows of a misspent life will become more and more bitter to his soul, as the sorrows of death wrap about his head.
But how different it is with the righteous! His path is brighter and brighter. Says Solomon, "It shineth more and more even to the perfect day." Those in this path do not desire to look back, but cheerfully go forward. Their hands are on the plow, and they make a straight mark by driving to the object at the end of the row. They remember Lot's wife, who made the fatal mistake of her life by looking back. The sight is kept steady and the eye single, by a complete surrender to the will of God, and a calm trust in Jesus. They firmly believe that the Lord can and does do for them just what his promises declare.
The hoary head in this way of life, is crowned with rejoicings. He does not grieve because he is old, but confides in the gospel, having joy for the present, and hope for the future. The word of the Lord is a lamp unto his feet; the promises shine upon his pathway. This rejoices his heart. He knows that Christ is his, and that he is Christ's. He humbly, trustingly, proceeds toward the end of his journey. As friends and companions are laid away to rest the "little while," he by faith beholds them on the evergreen shore. Eternity opens more lovely before him as earthly pleasures recede from his view. He knows that Christ has conquered death, and the spoils are soon to be shared with the soldiers, therefore he does not fear this enemy. He believes that he will soon enter upon an age of eternal youth, and therefore does not grieve, because the sands of the mortal life are so nearly run out. How pleasant it is to trust in the Lord.
Cloverdale, Ind.
Morality Apart from Religion
MORALITY, taken apart from religion, is but another name for decency in sin. It is just that negative species of virtue which consists in not doing what is scandalously depraved and wicked. But there is no heart of holy principle in it, any more than there is in the grosser sins.
IN comparing the present with the future state, Paul says, “The first man is of the earth, earthy: the second man is the Lord from Heaven.”
We are not able here to fully realize what it will be to be there. We know with what wonder and amazement, a little company looked upon the resurrection of one man, from among the hills of Judea. What must it be when that unnumbered throng from every tribe and nation, who have been washed in the cleansing blood, hear that same life-giving voice, and respond to the divine mandate?
“He has been dead four days,” was urged as an objection; they have been dead as many thousands of years, and yet the bands of death will be burst asunder, and the startled skies will reverberate the shouts of victory over death, hell, and the grave.
The sons of God, who, at the beginning, shouted for joy as they saw a new race added to the Creator’s universe, now join in anthems of glory, that their God has not only power to create, but also to redeem.
Faraday’s little silver cup was knocked into a jar of acid. “It is lost,” says the doubter. At his leisure, the great philosopher introduces some chemical into the jar, and gathers together the shapeless mass. He sends it to the silversmith, and, in due time, receives his own precious cup.
The infidel says to us, of our friends in Christ, “They are lost;” but we know that as Faraday’s cup was restored, “So them also which sleep in Jesus shall God bring with him.”
Dear readers, of you who are trusting in the merits of a Saviour’s blood, let me ask, Shall not we who dare entertain such a hope as this, seek to purify ourselves even as he is pure?
Top Sawyers.
"They all want to be top sawyers," said one; and its expression was sufficiently definite to those who are familiar with the saw-pits of olden times, when it was customary to dig a pit, across which a stick of timber was laid, and then, one man standing above it and the other beneath, they pushed and drew the saw up and down, until the timber was split from end to end. One can easily believe that the position of the man who toiled in the pit beneath, amid the dust and gloom, was not very agreeable, while the "top sawyer," standing above in the daylight, had a much more agreeable lot.
The wish to be a top sawyer was not an unreasonable or remarkable desire; but as it was clearly impossible for all to be top sawyers, the only fair way seemed to be to divide the toil, and share the discomforts of the less agreeable positions.
There are many men in various positions in life who are unwilling to do disagreeable things. They like to be top sawyers. No matter how others may toil or suffer, they take good heed to their own ways, and secure for themselves agreeable and comfortable positions. In church and in State, in labor and in business, there are men who are governed by the constant ambition to be top sawyers.
And yet such persons may miss the highest usefulness and the highest honor. One who once knew the depth of earthly humiliation, and has since been exalted above all principalities and powers, and who in the deepest lowliness won the right to sit down on the throne of the universe, has said, "He that will be the greatest among you, let him be the servant of all."—The Armory
Happiness Not in Riches.
By Rose Terry Cooke
The abundance of man's life consisteth not in the things that he possesseth, any more to-day than it did two thousand years ago. I know two poor people at this present speaking, who work hard for daily bread, struggle with debt, precarious health, and have no earthly prospect of better things, who are happy as the day is long; and side by side with them I can place two others, who grind their lives away, with pinched and sorrowful faces, day in and day out, for money; merely money. They groan and sigh, and have no pleasure in their abundance, no merry hosts of friends, no clinging arms of children; for theirs are all trained up in loveless neatness, and intellectual cramming, but only the carking of hourly care and dread lest they come to that poverty which is but an imagination, yet has terrors far mightier than its fact brings to the hearth of the unselfish and loving.—Rose Terry Cooke.
Mind Your Prepositions.
A young pastor, who had been favored with a collegiate education, conducted a Bible class of intelligent young ladies in one of our New England Sunday-schools. The subject of the lesson was the marriage—the scene of Christ's first miracle. "What was the name of the bride?" was the question proposed to the class. Each looked at the other with surprise, as her name did not appear on the record; and they were expecting an addition to their stock of knowledge, when the teacher from his researches should furnish them with the name of the lady. As no one in the class could answer the question, he very seriously told them her name was "Cana!" He had always read it marriage of Cana in Gallilee, instead of marriage in Cana of Gallilee, mistaking the name of the place for the name of the bride.—Christian at Work