Earlier text: General ArticlesA son of pious parents grew up to be wild and wayward and wicked. One of the unanswerable arguments in support of the doctrine of the inherent depravity of human nature is to be found in the fact that, in spite of precept and promise, exhortation and example, even children so frequently swing off into reckless and ruinous courses of sin. The boy we refer to furnishes a sad illustration of the truth of this general principle. The father admonished him faithfully and sternly, while the mother prayed for him constantly and tenderly. But the admonitions were unheeded, and the prayers unanswered; for the boy’s brow was brass, his heart was flint, and his steps fast tended to the mouth of the pit. Becoming at length not only debauched in habit, but defiant in spirit, the father lost all patience, and forbade him the house; but the mother with a changeless and quenchless love such as only beats in a mother’s heart, followed him up, and followed him ever, assuring him that, however low he might be fallen, there was one that would never cease to love him, and to pray for him. At length her patient solicitude seemed likely to be rewarded; for the dissipated son, roused to desperate struggle by the consciousness of degradation, shook off his shackles and reformed his life. At the mother’s entreaty the father relented and the prodigal was not only restored to the family circle, but was set up in business by funds which his father furnished, and for awhile was exemplary in his habits and successful in his undertakings. But little by little his steps grew unsteady, his hours irregular, his associates doubtful, and his business involved. The father protested, scolded, and stormed, until the dissipated and exasperated son flung himself out into the world again to wander up and down a homeless, hopeless vagabond—a tramp. He lived on the refuse of the cook-shops, and slept in hay-ricks and station houses. He seemed abandoned of God and of man. But there was one human being that cared for him, wept over him, prayed for him, and desperately clung to God and her boy. And when the father would say:— "It’s no use to worry about John; we have tried to do our duty by him, but he is utterly incorrigible, and there is no power on earth that can save him;" she would tearfully and hopefully reply: "I know it, but there is One in Heaven who can save him, and I will never let go of my Father in Heaven, or my child upon earth." And that child was saved. Saved at last, after long years of weary waiting. Saved so as by fire. And saved instrumentally as he gratefully declared, through the prayers and patience of that faithful mother, who was determined, "never to let him go." Now, this has a lesson, not for parents only, but for Sabbath-school teachers, and for Christian workers in every possible relation of life. Never give up anybody that God puts in your way and lays upon your heart. Never let go a boy, no matter how sorely he may try your patience by the apparently incorrigible habits of wickedness. His case may seem desperate; but who can tell whether God may be gracious to you that the child may live? We have seen, time and again, so many brands plucked from the burning—so many seemingly hopeless cases snatched from the very mouth of the pit—that we have learned not to despair of anybody who is not absolutely dead or damned. Cases become hopeless, simply because we cease to hope. If we believed in the possibility of saving them, then they might be saved: for "all things are possible to him that believeth." There is a sad significance in that word "abandoned,"—an "abandoned" man, an "abandoned" woman—and they go to utter ruin just because they are abandoned. In conclusion, then, we wish to urge with all the emphasis we can command—never eject a boy from your Sabbath-school; never drive him out into the rayless night. If one teacher cannot manage him, give him to another. Compass him with prayers and sympathies. Let him never suspect that you have lost hope of him; and for the Lord’s sake, and his own, never let go while life lasts.—Baptist Teacher. Loyalty to Pastors.
By Editor
THERE is, in our day, too little of it. Time was when the old Dutch "dominie" and the New England "parson" were supposed to be men of some wisdom, with a right to direct. As the good man entered the church, or the homes of his people, in all the pomp and circumstance of small-clothes, shoe-buckles, cane, and cocked hat, he carried authority. But no wise man cares to see those days return. The respect rendered the pastor was more a blind adulation than an intelligent regard for his work. But we swing to the other extreme. We hire a preacher, and then go, as his employers, to the church to see how he performs. If he speaks to our satisfaction, we, his patrons, graciously approve. If not, like the Parisian crowd, who, when an eclipse failed to follow the program the astronomers had announced, hissed the sun as they would a poor actor, we ridicule the sermon and go home in disgust. Of the minister as an officer set over us to point to a work to be done for Christ and the world, we seem to have no conception. "Pray?" growled a man to his pastor in Massachusetts, "pray in meeting? No, sir, I shall not. We hire you to do that." And thousands of others say the same, more emphatically; for they say it in actions that "speak louder than words." A large part of the pastor's function is to muster and marshal the energies of the church for beneficent work in its own locality. If anything effective is to be done, there must be an organizing head and guide. But how strong a battle would a general fight, whose troops would take no orders? Too many a modern church acts like a column that should expect its brigadier to engage the enemy with his own sword and revolver, while the privates, from behind, cheer him on. "Obey them that rule over you" "for they watch for your souls as they that must give account"—this (like a similar precept as to a still more tender relation) has dropped out of our modern Bibles. But here and there is a noble exception. A Connecticut deacon, who moved out to a suburb of Chicago, was busy unpacking his furniture when the hour arrived for the evening meeting. But, promptly laying down his hammer, he attended the meeting, and at its close reported to the pastor as a newly arrived brother ready for work. God send us more such men! And may we see less of the spiritual epicures, going the round of half a dozen churches sniffing at the entertainment in the pulpit, to see which church will coddle them most with its attentions, before deciding which to join. There is little danger, in our time, that any pastor will lord it over God's heritage. The drift the other way is too steady and strong. And, in ninety-nine case in a hundred, a pastor's exhortation to any work is doubtless an echo from the very mind of Christ. It is no part of our purpose to preach in these columns. But let us urge you, Christian reader, to school yourself into the habit of hearing in the voice of your minister the voice of God. When next he asks of you any service in the church, do not object or argue or shirk, but go and do it.—Advance. In regard to the “week of prayer,” which is now quite generally observed by the churches at the beginning of the year, Dr. Cuyler writes as follows. His remarks, as usual, are practical:— The great danger is that the praying which begins with the week may end with the week. Those Jerusalem Christians did not stop praying; “they continued steadfastly in prayer.” But they gave themselves at once to proclaiming the gospel, to the consecration of their money to the Lord’s service, and to the conversion of souls. They set about a style of conduct and of daily life which produced a powerful impression upon “outsiders.” So wonderful was this impression that they found “favor with all the people.” The daily conduct of those representatives of Christ extorted admiration; it was the beauty of holiness in the dew of its youth; it was full of good works and practical philanthropies. Those Christians followed worship with work; praying led to practice; their liturgies became a life. Conversions of sinners came immediately and abundantly; every day more or less souls were saved. Those were “new measures” for those times, and their novelty had its full share in attracting attention. But a thing cannot be entirely new but once; if it is a good thing it will bear to become old, and will be all the better for long usage. Those apostolic methods have had eighteen centuries of successful trial by various Christians, and none but a stark sensationalist would endeavor to improve them. Let us be assured that we can invent no new methods for saving souls; Peter and Paul cannot be improved. Let the pastor or church which attempts to follow the week of prayer by some illegitimate device to arrest public attention be also assured that they will reap only disgust and disappointment. A few days ago I met a mounted trumpeter riding down Broadway, followed by an immense show-wagon covered with advertisements; but I do not find that the solidest business houses employ or need such charlatan devices. The best advertisement of a clothing-store is a well-made garment. The strongest attraction to Christianity is a well-made Christian. Those Jerusalem Christians were such living evidences of the power of the new gospel that each one was a sermon in sandals. Some of them began to go out on evangelistic tours—preaching the word and making converts wherever they went. The best work described in the New Testament was that done for individuals—Nicodemus, the woman of Sychar, Cornelius, the Ethiopian treasurer, the jailor of Philippi, etc. Hand-picked fruit is better gathered than that which is shaken from the tree, in mass. Each member in the church who is quickened by the Holy Spirit should make an assault of love upon his or her unconverted friends, to win them to Christ. This style of personal effort in which Harlan Page so excelled is sadly out of fashion. It requires tact as well as piety and zeal. But where a discreet layman is impelled by the love of souls to undertake it, he can supplement his pastor’s labors as effectually as Aquila and Priscilla did Paul’s at Ephesus and Corinth. No substitute has yet been found for inquiry meetings when wisely managed; but old Lyman Beecher said he never appointed such meetings until he had discovered inquirers to attend them. Dr. Spencer’s golden motto for all revival work was “Co-operate with the Holy Spirit.” That covers the whole ground. Surely we may expect the presence and power of the Divine Spirit if we put away besetting sins, and humbly, honestly, and importunately seek for him. That power is as great to-day as at Pentecost; Christ’s atoning blood as efficacious as ever; the promises just as sure; the gospel just as glorious; why, then, should soul-saving become obsolete? Says Ruskin: “What do you think the beautiful word ‘wife’ comes from? It is the great word in which the English and Latin languages conquered the French and Greek. I hope the French will some day get a word for it instead of that femme. But what do you think it comes from? The great value of the Saxon words is that they mean something. Wife means ‘weaver.’ You must either be house-wives or house-moths, remember that. In the deep sense you must either weave men’s fortunes and embroider them, or feed upon and bring them to decay. Wherever a true wife comes, home is always around her. The stars may be over her head, the glow worm in the night’s cold grass may be the fire at her feet, but home is where she is, and for a noble woman it stretches far around her, better than houses ceiled with cedar or painted with vermillion—shedding its quiet light for those who else are homeless. This, I believe, is the woman’s true place and power.” Keep in the Master's Territory.
By Bishop Simpson
If we are to walk with God, we must go nowhere that Christ will not go. O, how many venture beyond the territory in which they ought to walk, and they wonder why they have not the enjoyments of religion. They go where Jesus will not go. "Blessed is the man that walketh not in the counsel of the ungodly." Christ is not there. "Nor standeth in the way of sinners." Christ is not there. "Nor sitteth in the seat of the scornful." Christ is not there. If you would walk with Christ, keep out of all evil company, of all evil associations; keep from all evil places—from every place where you cannot go in the spirit of Christ, and that, if upon earth, you might not expect to meet him there. If you go out of his territory where he would not go, you need not expect to find him.—Bishop Simpson. The Burden of Poverty
By Richter
Poverty is the only burden which grows heavier in proportion to the number of dear ones who have to help to bear it.—Richter. The Sabbath-School.
By Ellet Joseph Waggoner
The Rich Man and Lazarus.
SABBATH, APRIL 1.—LUKE XVI. THE only way to fully understand any of the parables or sermons of Christ is to consider the circumstances under which they were given. There is none of Christ's teaching that has not an application to all men, in all ages of the world; but he was a practical preacher, and spoke to his audiences such things as were peculiarly adapted to them at that time. He never wasted any words in talking above the comprehension of his hearers, even when he spoke in parables. Those who desired to understand them, could easily ascertain their meaning, while only those failed to understand, who had allowed their hearts to become gross, and their ears to become dull, and had closed their eyes, in order that they might not see and hear and understand the truth. With these facts in mind, we need have no difficulty in understanding the lesson taught by the parable of the rich man and Lazarus. In the parable of the unjust steward, which immediately precedes this one, Christ taught the proper use of riches. Men are simply stewards of the property which they have, and should so use it that it may help them to gain eternal life. As expressed in other places, they must be "rich toward God," and lay up treasure in Heaven, for their hearts will naturally be turned to the place where their treasure is. He taught them that if they had not been faithful in their stewardship—had not generously given of their means to help God's cause—the riches of his kingdom would never be given to them. "Ye cannot," said he, "serve God and mammon;" that is, you cannot seize and hold this world, and still have the world to come. The treasures of this world are worth nothing, except as they aid in the struggle for a better world. This teaching was in direct opposition to all the teachings of the Pharisees. They taught that earthly riches were the just reward of a strict obedience to all the Rabbinical precepts, thus making riches almost the sole end of life. They looked upon a poor man as one upon whom the frown of God rested. They refused to accept the doctrine of Christ, which would, if followed, cause them great pecuniary loss. Luke describes their conduct thus: "And the Pharisees also, who were covetous, heard all these things; and they derided him." Now what would we naturally expect that Jesus would talk about in reply to their scoffs? Would he commence a sermon concerning the immortality of the soul? There would have been no manner of fitness in such a course. Instead of this, he continues the same subject. As he had already shown the true use of wealth, he now shows its value as viewed by the Lord. "And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God." Then follows the well-known story of the rich man and the beggar, in which he shows how the following words will finally be fulfilled: "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted." This is all that was intended to be taught by the parable. But some will say, "Allowing that it is a parable, the events related might occur, for Christ did not make use of any parables that were impossible." We will admit this point, but the question remains to be settled as to when this incident might occur. The Bible gives no uncertain testimony on this point, as we can see by the following propositions:— 4. The wicked receive their final punishment as they stand around the camp of the saints,—"the beloved city"—and then, and then only, will the wicked "see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God." Luke 13:28. But previous to this time, the decree will have gone forth, "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still," and thus a "great gulf" will be fixed between the righteous and the wicked, so that neither class can pass over to the other; their cases will have been irrevocably fixed for ever. Here, then, we have the whole scope of the parable, both as to its meaning, and the time of its application. It is a warning to all who are inclined to place an undue estimate on worldly riches, that God is no respecter of persons, but of character; that he has "chosen the poor of this world, rich in faith," and not those who have been successful from a worldly stand-point; and that those who seek worldly riches and the applause of men, "have their reward" in the enjoyment of those things, while those who, for Christ's sake, are willing to suffer poverty and affliction, shall at the last enjoy "in Heaven a better and an enduring substance." A TEACHER was heard to pray earnestly in a teacher's meeting that the Lord would teach him the next day's lesson, enlighten his mind, fill his heart with zeal, and thoroughly fit him for his class duties, in order that he should be able to bring the knowledge of the truth to the souls of his scholars. The prayer in itself was one to which every teacher could say, Amen. And yet in the case of him who offered it, it was felt by some to be a waste of time and breath; for that teacher was one of those who habitually neglect the study of their lessons, and otherwise fail of preparation for their class work. He never visited his scholars at their homes. He took no more pains to become acquainted with his scholars than with his lesson. Why should his prayer be heard? It was the prayer of indolence, not of living, acting faith. Prayer is absolutely essential to a teacher's preparation; but hard work and faithful study are an essential evidence of that faith which makes prayer effectual. While it is true that however thoroughly the superintendent or teacher has otherwise prepared himself, if he has neglected prayer in his preparation, he will be still unfitted for his duties; it is also true that, no matter how much and how fervently he prays, if he does no more than this, his preparation will still be imperfect and incomplete; for God does not put a lesson already studied into our minds while we are asleep, nor use us merely as mechanical mouthpieces through which to apply it to the hearts of the scholars. But he gives us the means, the gifts, and opportunities for ascertaining, understanding, imparting, illustrating, and applying his truth. We are to diligently and prayerfully use these means. If we refuse to do this, the failure and sin are ours; and no amount of word-prayers will ever atone for our failure just here.—Exchange. days to insure your principles against the perils of ridicule; you can no more exercise your reason, if you live in the constant dread of laughter, than you can enjoy your life if you are in constant dread of death. If you think it right to differ from the times, and to make a stand for any valuable point of morals, do it, however rustic, however antique, however pedantic it may appear; do it, not for insolence, but seriously and grandly— as a man who wore a soul of his own in his bosom, and did not wait until it was breathed into him by the breath of fashion. Let men call you mean, you know you are just; hypocritical, if you know you are honestly religious; pusillanimous, if you feel that you are firm; resistance soon converts unprincipled wit into sincere respect; and no aftertime can tear away these feelings which every man carries with him who has made a noble and successful exertion in a virtuous cause.—Sidney Smith. Dives and Lazarus
By Ellet Joseph Waggoner
MANY persons wonder why the rich man, in the parable of the rich man and Lazarus, is often spoken of as Dives (di-vees), since no name is given him in the Bible. The word dives is not a proper name, but is the Latin word for rich, "a rich man." Pictorial representations of this parable, by the old masters, were named in Latin, Dives et Lazarus, "The Rich Man and Lazarus." People who were unacquainted with Latin, knowing that Lazarus was the name of the beggar, supposed that Dives was the name of the rich man, and the title so acquired, has been continued to the present time. E. J. W. I know of no principle which it is of more importance to fix in the minds of young people than that of the most determined resistance to the encroachment of ridicule. Give up to the world, and to the ridicule with which the world enforces its dominion, every trifling question of manner and appearance; it is to toss courage and firmness to the winds, to combat with the mass, upon such subjects as these. But learn from the earliest An ignorant teacher is like a blind torch-bearer with an unlighted torch; he holds it up, but it gives no light, and he does not know it. OXFORD S. S. TEACHERS' BIBLES.
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GAL. 6:2: “Bear ye one another’s burdens, and so fulfill the law of Christ.” Verse 5: “For every man shall bear his own burden.” The apostle Paul was decidedly a reasoner. A mind as logical as his would not find it difficult to preserve consistency either of statement or conclusion. Certainly he would not contradict himself in writing two sentences so nearly connected as are the above quoted from his letter to the Galatians. And yet were all the “burdens” of life alike in their nature, and to be borne under like circumstances, we could see no consistency in the two verses. In looking around we shall find three kinds of burdens to be borne; viz., those which we can and ought to bear with or for one another; those which we cannot bear for one another; and those which we ought not to bear for one another. The first, referred to in verse 2, are burdens which are laid upon us as servants of God; those which fall upon us because we are the followers of Christ. These are the scoffs, scorns, insults, hatreds, persecutions, losses, and injuries, we receive or suffer as Christians. Such we should bear for each other’s sake, not only as a duty, but as a joyful privilege. As a duty, because it is enjoined by our Saviour; it is to follow him in his labor of love, who suffered not for himself, but for others. It is the manifestation of the spirit of the gospel; the spirit of disinterested kindness—the opposite of all selfishness. As a privilege, because it is suffering for Christ’s sake; rather, it is suffering with him. His servants are his representatives, and what we do to or for them, we do to or for him. Matt. 25:40. Paul rejoiced in his sufferings for his brethren, because he thereby filled up that which was behind of the afflictions of Christ, in his flesh, for his (Christ’s) body’s sake, which is the church. Col. 1:24. No doubt all the disciples regretted through all their lives that they “forsook him and fled” in the hour of his betrayal. It was a sore trial to the flesh then, but what a record would it have been for one of them to stand boldly by his side, and prove the anger of the Jews and the power of the Roman soldiers for the sake of their Master—the holy Son of God! What a privilege it is to suffer with Jesus! And there are some burdens which we must bear alone; no human aid can reach us in the struggle. These are the burdens of personal duty; of self-denial; of cross-bearing; of overcoming our besetments and passions. These, perhaps, the apostle referred to in verse 5. Divine grace can assist us in the work, but grace will not do our work for us. Overcoming is a heart work, a life struggle. God will do great things for us—more than we can conceive; but he will not do for us what he has commanded us to do. Grace will enable us to obey; but it will not remove the obligation or necessity therefor. And again there are other burdens which we ought to bear alone; these are the burdens of our own wrongs. If we suffer as evil-doers, we have no right to throw the burden on our brethren, on the church, or on the cause of God. But alas! all these have to suffer when the professor of godliness turns aside from the narrow path. We should suppose that all would be ready and glad to bear the reproaches and persecutions which fall upon the servants of God for righteousness’ sake; that they would esteem it a privilege, as Paul did, to suffer for the body of Christ on earth; and that they would instinctively shrink from bearing reproach with them who are reproached for evil-doing. But the reverse is very frequently the case. It often happens that the godly is left to suffer alone for his devotion to the cause of Christ, without an eye to weep for his sorrows, or a heart to pity or sympathize in his afflictions; while he who is chastised for his unfaithfulness to duty, and bears a burden of his own wrong-doing, is the object of pity, and receives the strongest sympathy. That this is very often the case, we all know. But why is it so? What can be the motives actuating professed Christians to take such distorted views of duty, and to suffer their sympathies to be so perverted? The reason is found in this: that such professing Christians lose sight of the declarations of the word of God, and estimate things by a worldly standard. “The reproach of Christ” is a commodity of no value in this world; it is avoided by the worldling as something positively injurious; and very many professed followers of Christ are so imbued with the spirit of the world, that they, too, fail to discern its worth. They deal so little in it—it is so slightly interwoven into their religious experience, that they do not recognize it when it is presented before them. They move with the world; they love what the world loves, and despise what the world despises. But let them know that if they do not repent and turn away their hearts from the world and worldly things, they will sink and perish in the world’s destruction. Such professors, having wandered far from Christ; having lost their affection for his cross; the spirit of sacrifice and self-denial having died out of their hearts, they are blinded to the claims of moral worth, and see no beauty in the pure principles of Heaven. Their feelings and sympathies readily blend and harmonize with selfishness and worldly-mindedness. There they find their level. And if, as Paul says, when one member suffers all the members of the body suffer, we are almost compelled to believe that these are no longer members of the body of Christ, they seem so perfectly indifferent and unfeeling while his chosen ones are suffering for his cause and name’s sake. They love their ease. The world is so filled with iniquity that there is but little reproach attached to sin; and that is so easy to bear, they choose it instead of the reproach of Christ. We may therefore set it down as a truth that the direction of a person’s sympathies is one sure indication of his standing as a Christian. And it becomes every one of us to watch our sympathies with jealous care, and know that they move in harmony with the Spirit of Christ. When he or his cause suffers in the person of his followers, let us stand by their side; let us bear the reproach with them; let us suffer in their persecutions: let us rejoice at the privilege of bearing their burdens, so that we may fulfill the law of Christ; and though the selfish and carnally-minded may be ashamed of us now, Jesus himself will not be ashamed of us in that day when kings and mighty men will try to hide from his face. In that day the decisions of the present will be reversed. The honors of this world, its wealth and glory, now so highly prized, will then be worthless. The reproach of sin, now so light, so little cared for, will then be so heavy as to sink its possessor into despair and perdition. The reproach of Christ, now so lightly esteemed, yes, so generally despised, will then prove of infinite worth. Who, in that day, will regret that they suffered with Christ? Who, in eternal ages, will not rejoice that they were permitted to bear a part in his afflictions? Who would not feel eternally reproved by the wounds he bears, if they should choose the path of selfishness and ease? Let us throw all our feelings and sympathies forward into the Judgment, and try to view things now as we shall view them in eternity. If Jesus has his representatives on earth, let us do to them as we shall wish we had done when we shall be called into his presence. Now we have a little time and opportunity left to “suffer with him.” It will soon be past, and the reproach of Christ cease forever. May we so bear the cross as to share the glory which shall follow. The Law is Right.
By Editor
An article recently fell under our notice in which a professed minister of the gospel finds fault with the law of God because "it never justifies for sins." The statement is correct; the law never justifies. It is "a rule of right," or of right-doing. It is holy, and just, and good. Of course it condemns sin. But should any complaint be entered against the law on this account? Are we to understand that those professedly Christian ministers who find so much fault with the law, would like the law better if it did not condemn sin? They seem not to be aware that their course gives rise to a just suspicion that they love sin better than they love the law. If the law approved of sin their objections would not exist. We do not think it is a defect in a law to oppose and condemn wrong. It condemns, but cannot justify. About the means of justification or forgiveness there can be no possible controversy. But what about the need of forgiveness? Paul says: "By the law is the knowledge of sin." It would certainly appear that they who oppose the law because it is a reprover of wrong, dislike to have their conscience troubled! But if they succeed in putting away from their thoughts their frequent violations of the law of God, and refuse to have the knowledge of their sins brought to their minds, it will be only that their disappointment shall be more complete in the coming great day. "Fear God, and keep his commandments, for this is the whole duty of man; for God shall bring every work into judgment." Eccl. 12:13, 14. Now there is option—there is the opportunity for a choice; then there will be none. Now men may shut their eyes against the claims of the commandments of God; then those claims will be pressed upon them with terrible force. Now they may set their hearts to do evil, and choose the pleasures of this world; then the glory of this world will have passed away, then earthly hopes will have died, and evil will appear in all its enormity. Sin looks pleasing now; then it will appear hateful, as it is—always is—in fact. May the Lord help us all to be wise in time, to bring ourselves into harmony with the holy law of God, that the law may not stand against us in that day when God shall bring every work into judgment. May the precious blood of Christ cleanse us from every trace and stain of sin, that we may be "accepted in the beloved" in the coming day. "And Moses said, Let no man leave of it till the morning. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms and stank." Ex. 16:19, 20. Though the people murmured against the manna after using it sometime, it was not so at the first. They were hungering in a desert land, and they were prepared by these necessities to receive it with thankfulness. And we may remark that they were not the only ones that have received with thankfulness the benefits of God's grace when they felt their need, and grumbled after they had enjoyed them awhile. But we say, At first they gladly received it, and prized it as a precious gift from the God of their Father Abraham. How, then, must they have been astonished to find a quantity of this much-prized provision, carefully set aside for future use, turned into a loathsome mass of crawling worms! Why was this? It was because they had disregarded the order of the Lord? It was ordained of him that it should be preserved only for Sabbath use, to put a difference between the seventh day and the other days of the week. It was a part of his plan for magnifying this sacred institution among his chosen people; and the course they pursued would, if successful, have obliterated this distinction, and brought the Lord's Sabbath down to a level with other days. God does not change. His ways are equal. He does not audibly speak in the hearing of all men; but what he says, all men should regard. He does not work the same miracles in the sight of all; but what he does is for the benefit and faith of all. He often gives illustrations of his will regarding the children of men, and we are expected to apply them to our times and circumstances. This corruption of the manna was not for them alone; it was to show us how God looks upon the goods we gather and treasure up without respect to his will. How many consult their own tastes, their own convenience, their pride of possession, in saving worldly goods, instead of seeking the mind of God. Goods so acquired, whether little or much, are as great abomination in the sight of God as was the putrid manna. "A little that a righteous man hath is better than the riches of many wicked." It was because they feared to trust God from day to day, that they laid up manna contrary to his will. Many will pray with great complacency and apparent faith—"Give us day by day our daily bread"—if they have a good stock on hand; but if, in the providence of God, their store fails, anxiety, fears, and doubts, take possession of their minds, and they forget the prayer—just when it is needed. There is sometimes much self-deception hid under a profession of faith, and covered up with words of prayer. "When the Son of man cometh shall he find faith on the earth?"