“HOPE,” says one, “is the desire of some good, attended with the possibility, at least, of obtaining it; and is enlivened with joy greater or less, according to the probability there is of possessing the object of our hope.” This passion, so natural to man, is much more largely developed in some than in others. Hence, with some it needs moderating, while with others it should be encouraged and enlarged.
We should not suffer hope to enlarge itself to that degree, or soar to that height in regard to the things of this world, as to have a blight or reverse in this direction prove to us what they have with too many.
Joyless, and heavy indeed would life be without hope. Well balanced, and duly regulated, it lifts up the heart of man, enabling him to meet with fortitude the ills and misfortunes he may encounter, and sends him on through life's journey as a bright shining star, rather than an obscured light.
Before the Christian lies the blessed hope of eternal life, as a matter of promise and an object of pursuit. “In hope of eternal life, which God, that can not lie, promised before the world began.” Titus 1:2. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16.
Upon the promises, relations and perfections of God, the intercessions, and meritorious blood of his Son, on the one hand, and faith and obedience on the other, the hope of eternal life is founded.
“He that hath the Son hath life; and he that hath not the Son of God hath not life.” “And being made perfect, he became the Author of eternal salvation to all them who obey him.”
No language can adequately describe the blessedness of that hope which reaches beyond the transitory scenes of time, lifting the curtain of futurity, and grasping the priceless treasures of the world to come. Proportionate to the magnitude of the reward awaiting the overcomer, will be the disappointment in the judgment of those who shall there learn that their hope was based, not upon a rock, but upon a sandy foundation. And “many” there will be of this class in that day. See Matt. 7:22.
Here, as in the things of this life, men suffer their hope to run too high; or, to more properly express it, they do not well examine the ground of their hope. Many talk of their hope of Heaven as though there were no chance to be self-deceived or misled in these things. They refer to the obedience and sufferings of Christ, and the strong assurance they have of reigning with him in glory, because of a certain state of feeling which they have. Some become so enraptured with these feelings at times, as to make themselves believe (or they so talk) that they don't know as they could stay on earth if this blessing fell a little more copiously upon them.
We read of the translation of Enoch; but we do not read that this distinguished blessing fell upon him because of a certain flight of feeling which he possessed. The record is, he “walked with God.” “By faith, Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God.”
Here faith and obedience go hand in hand. To question the happiness of this man of commended faith, as by acts of self-denial and obedience he walked with God, or to call in question the peace of mind and happiness of the true disciple of Christ at the present time, who denies himself, takes up his cross, and follows the Master, would not only be a manifestation of a lack of wisdom, but would evince skepticism with regard to the promises of the Scriptures. Hope, based upon active faith and willing obedience, rests upon a sure rock.
But there is another class into whose hearts we would breathe words of comfort and good cheer. Hope with some is too feeble. God loves them, the Son smiles upon them, the Holy Spirit dwells within their hearts, and angels of mercy hover over them. They believe for, and have words of comfort to speak to, others, but dare not cherish that hope for themselves which they would for their brethren and sisters under similar circumstances.317
Let such lift up their heads, and hope in God. The overcomer's reward lies just before you. The palm, the robe, and the crown, await you. Cast your burdens upon the Saviour, “for he careth for you.”
“Lone pilgrim, cease that mournful sigh;
Look up! redemption draweth nigh.
Have loved ones gone, does earth look drear?
Look up! shed not that bitter tear.
“Do trials, unexpected, rise?
Look up! and view the glorious prize;
Let not life's sorrows press you down—
Look up! prepare to take the crown.”
My dear brethren and sisters in the Lord, if living in submission to God, and walking in obedience to his commandments, it is your privilege to “rejoice in hope of the glory of God.” A. S. HUTCHINS.
The Value of Tradition.
By Joseph Harvey Waggoner
Originally the word tradition signified that which was delivered or transmitted, without regard to the method of transmission. So Paul speaks of traditions by word or by letter; in its common use it has now lost a part of that meaning, being confined to that which is handed down orally. In theology the distinction is made between scripture and tradition: Scripture is that which was written by inspiration, or at the dictation of inspired teachers, as part of the book of Jeremiah; tradition is that which was handed down orally, or, if written at all, written by uninspired men as they received it from uninspired men. Tradition is of value in a state of society where writing is unknown, for then it is the only means of transmitting important events, and, in the absence of writing, people train their memories and take great pains to deliver oral messages with accuracy; but as writing comes into use they learn to depend on that, and place little or no dependence on oral transmission.
The unreliability of oral tradition was early felt by those who were ignorant of writing, and they invented systems of hieroglyphics for recording events. Difficult as was this method of transmitting thoughts, it proved to be far more valuable than verbal statements. Many historical facts are now laid open to the world by their means which were long ago lost as matters of tradition.
Most of the traditions handed down by the church are now written, but their authority is not thereby increased, for the following reasons: 1st, they were not written by inspiration; 2d, they were not written at the dictation of inspired teachers; 3d, they were written long after the death of those inspired teachers whose views they pretend to give; 4th, they were written by interested parties, as we may learn from the disagreements among the writers; 5th, very much of that which has come down to us in that manner has been proved to be spurious—not written by the men whose names it bears; 6th, very much of that which was written by the uninspired men whose names it bears has been corrupted by designing men through whose hands it has passed.
Some may think that the Scriptures are liable to the same objections, but that is not so. Traditions were not received by early Christians as inspired or of authority, and therefore no great pains were taken to extend them, by copies in different languages, or to keep them pure, as was the case with the Scriptures. People do not take great pains to prevent the corruption of that which has no real value. In after time they were revived and claimed as authority by those who had the greatest opportunity to corrupt them to suit their own purposes. Tradition is shut out of the faith of the Christian church because it is so easily perverted to the use of interested parties. Paul wrote to Timothy that the Holy Scriptures are given to thoroughly furnish the man of God to all good works. The Holy Scriptures mean the sacred or inspired writings. There can be no “unwritten scriptures,” as that is a contradiction of terms, being equivalent to “unwritten writings.” The “holy writings” thoroughly furnish us to all good works.
Whatever else may be said or thought of the Roman Catholic church, they are generally consistent with themselves; any view held by Protestants of the unreliability of tradition does not affect them, because they believe the church and its head are infallible, and, therefore, inspired to define doctrine to the people. And to them whatever is given by the church is of equal authority with the Scriptures, being the teachings of the Spirit of God through the church. Believing thus, if the Catholic rejected the tradition given by the church, he would be inconsistent. But Protestants cannot be consistent with themselves and accept tradition as of any authority whatever. He who accepts tradition to any extent is inconsistent if he stops short of the Catholic church.—J. H. WAGGONER in Daily Mercury, Salem, Oregon.
If Satan Sinned in Heaven, May not Others Also?
By Dudley Marvin Canright
VERY often we have this question asked us. It is said that, if Satan was once pure and holy in Heaven and yet sinned, then the same thing may happen to others; and even the saints who are once saved, may also sin and fall. If we cannot give a ready answer to this and all other questions, the opposer triumphs, as though he had overthrown the entire Advent faith. But it should be remembered that the “orthodox,” and even the “evangelical” churches also hold with us that Satan is a fallen angel. Let them answer. But we do not by any means concede that this is an unanswerable objection. No; we think the case is a plain one. It is both a reasonable, highly probable, as well as a directly revealed fact, that neither the holy angels nor the glorified saints will ever sin or fall in the future.
Two facts make it very reasonable, and quite probable, that the holy angels will never in the future rebel against God.
First, their loyalty to God, and their integrity, were most severely tested when the other angels rebelled and fell. The very fact that they remained loyal and unpolluted at that time, is good presumptive evidence that they will not rebel in the future. Their loyalty and integrity have once been tested, and found to be genuine. Secondly, the angels who fell never had an example of rebellion and sin before them—had never seen the terrible fruits of disobedience to God; but the angels who did not fall, have now had before their eyes for six thousand long years, an example showing the terrible effects of sin and rebellion against God. This sin can never be effaced from their memories, and must serve as a mighty influence to bind them in their obedience to God. Hence we say, that it is both highly improbable and unreasonable to suppose that the holy angels who have thus far maintained their loyalty to God, should in the future rebel against him.
Now let us look at man's case. Who will be saved in Heaven? Only those who have withstood all temptations, overcome all their sins, and lived righteously before God. These, and these only, will be saved. But this they did under the most trying circumstances. They were full of infirmities themselves, weak and naturally sinful, with propensities tending to lead them away from God; all the influence of the world brought to bear against them; the powerful temptations of the devil and his angels, continually causing them doubts and fears; and yet under all these circumstances, they succeeded in overcoming their sins, and living holy and righteous lives before God. How changed will be their condition after they are saved in Heaven! No tempting devil to deceive them; no alluring world to beguile them; no weaknesses of the flesh to ensnare them; no doubts and fears to weaken them;—all, all of these things are passed away now; they are immortal now; they are pure from the last stain and seed of sin; are surrounded by the holy angels, and walk in the light of God's own countenance. If they could succeed in living a life of holiness under the disadvantages under which they were once surrounded, how highly probable and reasonable, nay, how certain it is, that they will now be able to maintain that life of holiness under such favorable circumstances. Therefore we say it is unreasonable to suppose that the saints will fall again.
But we have the sure word of God that they shall not err. In the description of the new earth, in Isaiah 35 : 8, the Lord says, “And an highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those; the wayfaring men, though fools, shall not err therein.” This is often misquoted, and applied to this, life. But it has no application here. It applies to the future, and it is a sure promise of God that the righteous not only need not, but shall not err. Then Christ in speaking of the resurrected saints says: “Neither can they die any more.” Luke 20 : 36. This promise is sure, and we believe it. Many other such promises are scattered all through the Bible, that the saints once saved shall never fall, never die any more.
D. M. CANRIGHT.
What Days are the Last Days?
By Joseph Clarke
Both the Old and New Testament often speak of the last days as being times of great interest to the church.
Jacob says to his sons, Gather yourselves together, that I may tell you what shall befall you in the last days. Gen. 49:1. At that early date, Jacob understood what would constitute the last days; and that he did not then live in the last, is evident from his language; and that he expected his descendants to flourish in the last days, is also evident.
Paul, in his epistle to the Hebrews, speaks thus, “God . . . hath in these last days spoken unto us by his Son.” Heb. 1:2.
In these two quotations we have two important facts: one is that in the days of Jacob the last days had not commenced; and the second is, that in the days of Paul the last days had commenced. With these facts as a basis, we will proceed.
Let us consider: when speaking of the week, we call the last three days the last of the week; when speaking of the month, we speak of the last twelve or fifteen days of the month, as the last of the month; when speaking of the year, we call the last four or five months the last of the year; so of the age of the world: it being now about six thousand years of age, the last two thousand years, being the last third of the whole age (six thousand years), then the last two thousand years are the last years, or “last days,” prophetically speaking, of the world's history.
Reader, look now at the above-mentioned quotations from the words of Jacob, and the words of Paul, both inspired men, and tell me, can you say that this conclusion is a false one?
Here is a long interval of time, from Jacob to Paul. One speaks of the last days as future, the other speaks of them as present. It follows, of course, then, that the last days had commenced in the days of Paul, who wrote this epistle about sixty-four years this side the first advent, and that they had not commenced in the days of Jacob, sixteen hundred and eighty-nine years before the advent.
It is necessary to make this a point, and to make it a clear point; for such is the unwillingness of many to believe in the second advent, that arguments which would be perfectly satisfactory upon common themes, are not noticed upon this; therefore, a short and clear statement is necessary.
From the above conclusions as to the last days, no one can appeal; next it must be admitted that the last half, or last third, of the world's age are the last days; if the last half, then the last days commenced about the time of Solomon; if the last third, then the last days commenced at the advent of our Saviour. In either case, we are in the last days.
Now this article is not to locate any particular point for the second advent. In the works published at the Signs Office, there is much light on this point; but it is astonishing, that any with the Bible open before them, can doubt that we are now living in the last days; and if in the last days, may we not know something quite definite on this matter? Shall Christians allow prejudice to shut their minds against the prophetic scriptures, which speak so often and so emphatically upon the events in the last days? JOSEPH CLARKE.
Read, Remember, and Practice.
By John Matteson
WHATSOEVER things are true . . . honest, just, pure, lovely, of good report; if there be any virtue, and if there be any praise, think on these things. Phil. 4:8. People will speak and act out their thoughts; at least most of their thoughts, if not all. That which never came into our minds we could not speak or perform. Satan and the world are busy to dwell upon idle words and evil acts, real and imaginary, and to peddle the same from house to house. Christians have often been led astray to do likewise. This is yielding our members into the service of Satan. If we have ever been guilty of such work in the past, let us be zealous and repent.
Second-handed reports are not reliable. There are always two sides to a story. If any one speaks evil of his brothers or his neighbors, it should at once set us against the reporter. His mind does not dwell on pure and lovely things, nor on things of good report, but on evil reports. He does not, at least in this respect, walk in the light, but in darkness.
Is the report sufficiently important to call for an investigation? Go right to the person on whom it is charged, or write to him. If you do not deem it worth while to present to your brother, do not partake in the devil's dirty work of whispering, or peddling evil reports. Bury it right there, and ask your informer to be delivered from any more such stuff.
Do not make a confidant of some brother or sister, nor of husband or wife, to pour your evil reports into their ears, they, in turn, telling you their grievances, thus having a free time with the devil in some corner, breathing out suspicions against this or that brother or sister. This is keeping the faith of the devil, and breaking the faith of Jesus. A terrible amount of guilt rests upon many Sabbath-keepers in this respect. Let this accursed thing be removed entirely from our ranks. It is high time. Let us covenant before God, holy angels, and man, to never more be guilty of carrying second and third-hand reports against our brethren or neighbors. Let us keep the faith of Jesus. Christ never engaged in such low work. Our minds must be elevated to dwell upon pure, lovely, and heavenly things. If there are any good reports of any one, any praise or any virtue, we can safely think on such things, and fill our minds therewith, until Jesus, Heaven, and the glorious works of God among the children of men, shall be the theme of our conversation. Better be still if we can say nothing good or useful. Brethren and sisters, will you remember this part of the faith of Jesus? Then the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
JOHN MATTESON.
Hunting for Trouble
By M. J. C.
Is VERY poor business. If we haven't anything else to do we had better inform our friends of our situation, and beg of them to give us something to do. We have no need to look for trouble; but if we do, we will find plenty. “The luckiest person that ever lived might have woes enough if he set himself seriously to work looking them up.” How very true. If you have no trouble, go to work looking some up, and you will not be obliged to search long. There is a vile inventor of trouble, who has an unlimited range in this world of ours; and whenever he sees any one who has the least inclination to look for trouble, he is on hand without delay to assist. He has a peculiar faculty of making trouble out of almost everything, and he don't wait to be invited. You know who he is; and you know he is a dangerous associate; and if you don't want his company and influence, don't hunt for trouble.
Never turn a blessing round to see if it has got a dark side to it, and always take it for granted that things are blessings until they prove to be something else. This I deem to be excellent advice. How often, when a blessing comes to us, we worry ourselves out of all enjoyment of it, simply because we fear something, we hardly know what, and so we keep turning it over to find the dark side we fear it has, until we lose the blessing we might have had.
Oh! let us forever cease hunting for the dark side, if we don't hunt it up, we may, perhaps, be spared the pain of seeing it, even though there be one, and let us accept our blessings with thankful hearts; then we can have the presence of the good angels with us, and they can help us, as by magic wand, turn trouble into blessings.
M. J. C.
The Successor of Pope Pius IX.
Curious and interesting speculations are afloat in regard to the next Papal election, which, in the nature of things, cannot be far off. There seems to be a very general conviction in ultramontane circles that the next supreme Pontiff will be chosen outside of Italy, and from some place remote from Rome and beyond the influence of Bismarck and Victor Emanuel. There are many reasons for believing that the chair of St. Peter will be next occupied by one of the French Cardinals. But among those who are mentioned as possible successors of Pius IX are Cardinal Manning of England and Cardinal McCloskey of New York. Certain it is that Germany, Italy, and the Republican element in France take an intense interest in this question, and would like to see a “liberal”—that is, an anti-ultramontane Cardinal—chosen to succeed Pope Pius. The Prince-Cardinal Hohenlohe would be acceptable to these powers, and the probability is that Bismarck and those sympathizing with his declared policy in regard to the relations between the civil and ecclesiastical powers, will make a strenuous effort to secure his election by the College. On the other hand, the entire ultramontane influence of Europe will be combined to defeat such a movement. These opposing factions are already actively though quietly preparing for the momentous struggle which will follow the death of the present pope.—S. F. Chronicle.
What Profit?
I was stopping at the hotel in the town of X——, “a stranger in a strange land.” Having some necessary leisure on my hands, I employed it in reading the county newspapers, that had just been placed in the reading room. The first item that met my eye was something like this:—
“Fair of the —— Church. Last Tuesday evening the ladies of the —— church of X——, gave a most brilliant entertainment. The fair was the most decided success of the season. Many of the most costly articles were disposed of by taking shares, etc., and there was evident interest taken in all the chances. The proceeds netted —— dollars, and will be appropriated toward refitting the house of worship.”
Just then a couple of men, whose calling I could not mistake, seated themselves near me.
“Smith,” said the younger of the two, “what did you make Tuesday evening at the religious lottery? I saw you take chances in almost everything. The ladies seemed to regard you of great assistance to them for once.”
“Yes, that was just in my line. ’Tisn’t often a fellow can gamble with the approval of the ladies, and get thanked for it. I didn’t make much; don’t know as I came out even. But then it did a fellow good all over. Preacher and me had our names down in the same spec. time and again. By the bye, I think it is the best thing that’s happened for our business for a long time.”
“Why, how do you make that out?”
“You see, it shows that there’s nothing wrong in the thing itself. If there was, those sanctimonious old fellows wouldn’t have been in it. You see their principle is just ours—exactly the same. Pay your money and take your chances.”
“Only they had the most of the bargain. But then there’s this difference. Didn’t old Mrs. A. say the end sanctifies the means, or something to that effect? You don’t mean to say that we are on the same footing?”
“Why not! They want to re-seat the church. It’ll take just so many dollars to do the job. Instead of taking out of their pocketbooks and paying for it out of money they have earned, they make a lottery and win the stamps. It is easier you know than the old-fashioned way. Well, I don’t like to work and pay for my clothes and hotel bills; so I win money and pay the tailor and the landlord. Don’t I need coat and dinner just as much as their church needs re-seating? Certainly. That’s why I say they have made us respectable—they’ve proved that the end does justify the means.”
“Well, that’s true, and I guess we’ll hear none of these people making light of our business any more.”
“The only danger is, they’ll monopolize the business. I rather guess, though, that they will help us considerably, for we will hunt down the game that has been started.”
Sick at heart by overhearing these fellows, I tried to put such bitter thoughts out of sight and out of mind. But the passers by had here and there a word of comment on the fair. I saw it was the latest sensation and the theme of themes.
I soon came to a very quiet street, all bordered with the foliage of trees—just the place for calming my aroused spirits. A lady and her son, a lad some sixteen years old, walked on before me, in silence for some time. At last the mother broke out abruptly.
“Why, Charley, how can you think of such a thing? Don’t you know, my son, that that is the sure road to ruin. To buy a lottery ticket—my child, to become a gambler?”
“Mother, I don’t see how you can look at it in that way. I bought a chance in your cake, Tuesday night, and saw you going around to lots of people, insisting on their investing with you.”
“Why, my child, that was for the church!”
“I know it, and this is for me. If I make a good thing of it I don’t mind letting you have some of it to help out your cake money.”
“Charley, you do not speak respectfully of your mother. You don’t think my helping to raise money for the church was anything like this conduct of yours in buying a lottery ticket.”
“Whether it was or not, mother, we boys can’t see the difference. We had a jolly time of it for the benefit of the church, and we propose to have a jolly time of it for ourselves from this out. I know you can’t object now, so I keep in respectable company.”
“My boy, you don’t talk like the good child you have been before. Do you learn such lessons as that in your Sunday-school?”
“No, I learned them of my mother, at the church fair, and I know she will not lead me astray. If it’s right for you, it is right for me, isn’t it?”
The mother had no reply. I know not what the result was of the authoritative teaching of the fair upon Charley. I know what it was in many a boy’s future. I have no doubt that Smith and his comrade, and the brilliant saloon keeper, and the tiger, all reaped bountifully from the sowing of Mrs. A. and well meaning associates.
The next winter I was stopping in the same place. A revival was now in progress at the now refitted church. There was great wonder expressed that the boys of fifteen or twenty seemed to be unmoved. There were the sons of good men and women—noble boys, but irreligious, unconverted still. Great anxiety was felt for them, and much blame imputed to them for their neglect. All the efforts put forth seemed unavailing in their cases. There was no lack of feeling, but there was no decision to be religious. It was a poor excuse, but it was a withering rebuke, nevertheless, when a young man at last exclaimed, “I want no gambling Christians to pray for me.” Mistaking an error of good men and women for a justification of his own conduct, he lost the great gift proffered him. Still, I could not help wondering if the profit of church chances and all the kindred doubtful methods of replenishing the church’s treasury were calculated aught by Christians.—Sel.
The Last Dance.
DURING the occupancy of the city of Moscow by the French army, a party of officers and soldiers determined to have a military levee, and for this purpose chose the palace of a nobleman. That night the city was set on fire. As the sun went down they began to assemble. The women who followed the fortunes of the French army were decorated for the occasion. The gayest and noblest of the army were there, and merriment reigned over the crowd.
During the dance the fire rapidly approached them; they saw it coming but felt no fear. At length the building next the one they occupied was on fire. Coming to the windows they gazed upon the billows of fire which swept the city, and then returned to their amusements. Again and again they left their pleasures to watch the progress of the flames. At length the dance ceased and the necessity of leaving the scene of merriment became apparent to all. They were enveloped in a flood of fire, and gazed on with deep and awful solemnity. At last the fire, communicating to their own building, caused them to prepare for flight, when a brave young officer, named Carnot waved his jeweled hand above his head and exclaimed: “One dance more and defiance to the flames!”
All caught the enthusiasm of the moment, and “One dance more and defiance to the flames,” burst from the lips of all. The dance commenced; louder and louder grew the sound of music, and faster and faster fell the pattering footsteps of dancing men and women, when suddenly they heard a cry: “The fire has reached the magazine. Fly—fly for your life!” One moment they stood transfixed with terror; they did not know the magazine was there, and ere they recovered from their stupor the vault exploded; the building was shattered to pieces and the dancers were hurried into a fearful eternity.
Thus it will be in the final day. Men will be as careless as these ill-fated revelers—yea, there are thousands and tens of thousands as careless as they now. We speak to them of death, the grave, Judgment and eternity. They pause a moment in their search for pleasure, but soon dash into the world and forgetfulness as before. God’s hand is laid on them in sickness, but no sooner are they restored than they forget it all and hurry on. Death enters their homes, and the cry is heard, “Prepare to meet thy God!” but soon like Carnot, they say, “One dance more and defiance to the flames,” and hurry on. The Spirit of the living God speaks powerfully home to their hearts, and they shake, tremble, and are amazed; but earth casts its spell around them, and sings to them its songs, and with the cry, “Time enough,” “By and by,” they speed on, stifling the voice, till often, ere days and months have passed, the bolt has sped, the sword has descended, the Judge has come, and the soul is lost forever—lost! LOST! LOST!!!
“Then haste, sinner, haste, there is mercy for thee,
And wrath is preparing—flee, lingerer, flee.
Happiness.
By Julius Henri Brown
It has been the delusion of every age that happiness resides in something outside of ourselves—in the possession of what it is hard to get. Even in this day of boastful enlightenment and progress, we hold substantially the same view. We may have another theory or opinion for our neighbor, for it is a peculiarity of contentment-seeking that the rules we give others we hardly ever follow. We are pretty sure that the thing we have not, and see no present means of securing, must contain the element of happiness. If we are poor, it is riches; if we are unknown, it is reputation; if we are invalid, it is health; if we are isolated, it is society. The fact that we know persons who have any or all of these, and are still dissatisfied, avails not with us. They are not capable of enjoyment, we say; they can't appreciate what they possess; they have defects which are not ours, which stand in the way of their contentment. Give us, we cry, one-half or one-quarter of their blessings, and the sun should never go down upon our regret.
That happiness comes from within, it is very easy to see. Most of us admit it, but very few of us act upon it. When we are unhappy, do we suspect that we are so on account of any inner lack? Do we begin to examine our own minds or breasts? Do we try to abate this desire or that ambition? Do we fancy we have grown morbid? Not a whit.
Shall we ever learn practically that the idea of a thing is altogether different from the thing itself; that realization, after fond anticipation, is nearly always attended with dissatisfaction? Who has not been bitterly disappointed by actual possession of what he had intensely desired, even from childhood? Who has not found that imagination always overpaints, and that experience balks us of half the pleasure that has been promised? When we sigh for wealth, position, love, power, fame, we see in them qualities that are not theirs. And we fail to see the anxieties and responsibilities which must accompany them. At a distance, only their one side is visible; the other side shows, and is felt with their obtainment.
We all crave happiness; we all have an idea of it; we all flatter ourselves that we know its composition. If we never get, as very few of us ever do, what answers to our idea, or to the fancied composition, we feel sure that our views were correct. If we should get everything we had craved, it would seem, and it would be, very different from what it was while unattained. Happiness is still happiness; but that which we had thought happiness proves to be something else. So it always is.
Happiness, so long as it is placed in externals, lies invariably in the unachieved, and retreats from the achieved. It runs before our greatest advance; it flies above our level; it invites us to hurry on and rest, and we keep hurrying on, but rest is impossible; for happiness continues ahead, inviting, encouraging and disappointing forever.
How little happiness resides in conditions or possessions, we need not go far to see. They who approach nearest to happiness are often the least favored of Nature or Fortune. To own much begets a desire for more; to be content with what one has is better than riches. The man who is poor, in feeble health, surrounded with perplexities, frequently bears a serener spirit than the man of wealth, vigor and smooth environments. The one is patient, amiable, philosophic; he counts life at its proper worth, and, knowing it cannot be long, tutors his mind to resignation. The other is ambitious, restless, grasping. Forgetful of what he has, he is intent upon what he might have, and so fills his days with wistfulness and repining.
The secret of happiness—such as is attainable—is to cultivate it from within, not to struggle for it from without. When we discover that want of money troubles us, it is better to reduce our desires than to overtask our strength in trying to increase our income. When we hunger for reputation, it is well to reflect upon the price we must pay for it, and how easily it is lost after it has been acquired. When we wish for power, we should look at those who have gained it, and see how they enjoy it. In all our ambitions, we shall be benefited by thinking of the reverse of what they represent, and of the fact that the reverse comes with their attainment.—JULIUS HENRI BROWN in Appleton's Journal.
The Extradition Controversy.
By Punch
The question lies in a nutshell. Is John—having caught one of Jonathan’s goal-birds, and handed him over to Jonathan under terms of an extradition treaty, on such evidence as would warrant his committal for trial here—bound to bind Jonathan over not to try his goal-bird-in-hand now he has got him, on any but the charge on which John handed him over? “Yes,” maintains Lord Derby. “No,” argues Secretary Fish. And Lords Granville, Kimberley, Hammond, Coleridge and Grey—great lights, diplomatic and legal—say something very like ditto to Mr. Fish. So does Punch, under stress of common sense as well as argument. First catch your rogue; but leave the cooks at home to dress him. The right of political sanctuary once secured, every rogue arrested is a good riddance of bad rubbish to be thankful for, and there an end. Britannia does not bear her ægis to shelter goal-birds. The sooner the rogue-net is reset between John and Jonathan the better. Lord Derby must feel by this time that he has been needlessly solicitous about rascaldom. “Give and take” should be the standing rule between us and319our American Cousin in all things, most of all in the case of each other’s law-breakers. Britannia keeps a political, not a criminal asylum. That must be a bad construction of law or treaty which turns the one into the other. The restoration of the criminal catcher is henceforth only a question of time and terms. The sooner Mr. Pierrepont and Lord Derby set about the better. While honest men remain fallen out, thieves are coming by what is not their own. Who knows but the theft of the “Duchess” may be due to the suspended extradition treaty?—Punch.
Sorrow Not.
Why so sad, lone child of sorrow?
Why those tears within thine eyes?
Why wilt thou from memory borrow
Thoughts to wake those rending sighs?
Perished every fond ambition,
All thou’st sought, or hoped, or known,
Christ can change thy sad condition,
And can lead the wanderer home.
Trust, believe, and wait upon him,
Serve him all thy journey through;
Knowest thou not he took upon him
All the debt that’s laid on you?
Bowed his head in meek submission
To the Father’s sovereign will,
Who, to change thy sad condition,
Did his cup of sorrow fill.
Ah! behold him pleading for thee,
Spare her, Father, for my sake;
Spare, oh spare, she looks toward me—
Let me her sad burden take.
Hark! he whispers, Come, ye weary,
All who heavy laden be;
Come, ye blessed of my Father,
And sweet rest thou’lt find in me.
Why, then, halt ’twixt two opinions,
When there is but one to know?
Search the Scriptures, they will point thee
On the way that thou shouldst go.
Ask for wisdom, and receive it;
Seek to find, and never fail;
Knock, and he will open to you—
Home, sweet home, beyond the vail.