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Signs of the Times, Vol. 7, No. 43.

GOD'S COMMANDS REQUIRE PERFECT OBEDIENCE

Signs of the Times

Nov 17, 1881

Seventh-day Adventist Missionary Society · Oakland, California · Nov 17, 1881

GOD'S COMMANDS REQUIRE PERFECT OBEDIENCE.

By Ellen G. White

BY MRS. E. G. WHITE.
WHEN the Lord of glory left his station of high command to become a man of sorrows and acquainted with grief, accepting ignominy and death in order to deliver man from the consequence of his disobedience, he did not consult his own convenience or pleasure. Jesus died, not to save man in his sins, but from his sins. He is to leave the error of his ways, to follow the example of Christ, take up his cross and follow him, denying self, and obeying God at any cost.
Said Jesus, "No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."
If we are true servants of God, there should be no question in our minds as to whether we should obey his commandments or follow our own temporal interests.
If the believers in the truth are not sustained by their faith, in these comparatively peaceful days, what will uphold them when the grand test comes, and the decree goes forth against all those who will not worship the image of the beast, and receive his mark in their foreheads or in their hands? This solemn period is not far off. Instead of becoming weak and irresolute, the people of God should be gathering strength and courage for the time of trouble.
Jesus our great example, in his life and death, taught the strictest obedience. He died, the just for the unjust, the innocent for the guilty, that the honor of God's law might be preserved and yet man not utterly perish. Sin is the transgression of the law. If the sin of Adam brought such inexpressible wretchedness, requiring the sacrifice of God's dear Son, what will be the punishment of those, who, seeing the light of truth, set at naught the fourth commandment of the Lord?
Circumstances will not justify any one in working upon the Sabbath for the sake of worldly profit. If God excuses one man, he may excuse all. But, says one, why may not a man who is poor work upon the Sabbath to earn means for a livelihood when he might by so doing be better able to support his family? Why may not other brethren, or all of us, keep the Sabbath only when it is convenient to do so? The voice from Sinai makes answer: "Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God."
Listen to these solemn words of promise addressed to all: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it."
God will visit with judgments those who profess to serve him, yet really serve mammon. They who disregard the Lord's express injunction in order to advantage themselves, are heaping future woe upon themselves. The people of God should inquire closely if they have not, like the Jews, made the temple of God a place of merchandise. Christ said, "My Father's house shall be called a house of prayer, but ye have made it a den of thieves."
Are not many of our people falling into the sin of sacrificing their religion for the sake of worldly gain; preserving a form of piety, yet giving all the mind to temporal pursuits? God's law must be considered first of all, and obeyed in spirit and in letter. If God's word, spoken in awful solemnity from the holy mountain, is lightly regarded, how will the testimonies of his spirit be received? Minds that are so darkened as not to recognize the authority of the Lord's commandments given directly to man, can receive little good from a feeble instrument whom he has chosen to instruct his people.
Age does not excuse any from obeying the divine commands. Abraham was sorely tested in his old age. The words of the Lord seemed terrible and uncalled for to the stricken old man; yet he never questioned their justice or hesitated in his obedience. He might have pleaded that he was old and feeble, and could not sacrifice the son who was the joy of his life. He might have reminded the Lord that this command conflicted with the promises that had been given in regard to this son. But the obedience of Abraham was without a murmur or reproach. His trust in God was implicit.
The faith of Abraham should be our example; yet how few will patiently endure a simple test of reproof of the sins which imperil their eternal welfare. How few receive reproof with humility, and profit by it. God's claim upon our faith, our services, our affections, should meet with a cheerful response. We are infinite debtors to the Lord, and should unhesitatingly comply with the least of his requirements. To be a commandment-breaker it is not necessary that we trample upon the whole moral code. If one precept is disregarded, we are transgressors of the sacred law. And if we would be a true commandment-keeper, we should strictly observe every requirement that God has enjoined upon us.
God allowed his own Son to be put to death in order to answer the penalty of the transgression of the law; then how will he deal with those who, in the face of all this evidence, dare venture upon the path of disobedience, having received the light of truth? Man has no right to question his convenience or wants in this matter. God will provide; he who fed Elijah by the brook, making a raven his messenger, will not suffer his faithful ones to want for food.
The Saviour asked his disciples, who were pressed with poverty, why they were anxious and troubled in regard to what they should eat or how they should be clothed. Said he: "Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns: yet your Heavenly Father feedeth them. Are ye not much better than they?" He pointed to the lovely flowers, formed and tinted by a divine hand, saying: "And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothed the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?"

THE KINGDOM.

By J. N. Loughborough

BY J. N. LOUGHBOROUGH, SOUTHAMPTON, ENGLAND.
A THRONE is the emblem of the power in a kingdom, and so also the term kingdom is sometimes used by Bible writers, especially in the New Testament, when it has reference to the principles of the kingdom. Greenfield, in his Greek Lexicon, gives as one of the definitions of the word Basileia, rendered kingdom, the “laws, institutions, doctrines, and precepts” of a kingdom, as in Matt. 12:28.

THRONE OF GRACE.

We read, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Heb. 4:16. The kingdom, as represented by this throne of grace, we will call the kingdom of grace, while that represented by Christ’s own throne, to be received by him when he comes again, we will denominate the kingdom of glory. Of this throne of Christ’s kingdom, we read: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.” Matt. 25:31.
The kingdom of grace is the plan of salvation through our Lord Jesus Christ, as manifested in the types and shadowy offerings of the patriarchal and Jewish dispensations, and in the gospel age when Christ is actually seated on the right hand of the Father, in the Heavens, where he is a priest upon his Father’s throne. Zech. 6:13. The throne of grace is the Father’s throne, for the counsel of peace is between the Father and the Son, upon the throne of the Father. The throne of glory is Christ’s own throne, called also in some scriptures, the throne of David.
The whole plan of salvation is brought about by the grace, favor, of the Father. “God so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life.” John 3:16. It is through Christ that Jews and gentiles “both have access by one Spirit unto the Father.” Eph. 2:18; 3:12. Through the manifestation of this grace man becomes “reconciled to God.” 2 Cor. 5:20.
It is against the Father that we have sinned, and so the apostle says: “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1. It is to God we become reconciled through the death of Christ. An application of the virtue of that death is made in our individual cases when we come to God through Christ, repenting of our sins, accepting him as our Saviour, and pleading with the Father for Christ’s sake to forgive our sins and accept us in Christ as his children. Thus we are adopted into the Father’s family, and become subjects of the kingdom of grace here, and heirs of the future kingdom of glory.
Previous to our Saviour’s advent into this world, and previous to his death, repenting sinners looked forward to that blood that was to be shed, and shewed their faith by shedding the blood of lambs, goats, bullocks, etc. Thus they obtained salvation by faith in the blood that was to be shed, while we find our salvation in that blood shed on Calvary’s cross. As Christ died for the redemption of the transgressions that were under the first testament” (Heb. 9:15), it was through faith in him that they were saved. It is in this sense that Christ was “the lamb slain from the foundation ofthe world.” Rev. 13:8. The way of salvation being thus taught to that people, although in a mystery, it may truthfully be said that the kingdom of grace was being proclaimed to them. It is distinctly said of the introduction of God’s written law to them, “Moreover the law entered [was set down in writing] that the offence might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” Rom. 5:20, 21. The law of types (shadowing forth the Son of God as our Saviour) “was given by Moses, but grace and truth came by Jesus Christ.” John 1:17.
The claim is urged by some that the kingdom of grace, as manifested through Christ’s death and the consequent preaching of the gospel, is the only kingdom of Christ. Such claim that when the disciples, on the day of Pentecost, received the Holy Ghost, being thus not only commissioned but also empowered to go forth and preach the gospel, that then and there the kingdom of Christ was set up. They contend that the gospel is to go to all the world to that extent that all the world shall become converted to Christ, and that this is what is meant by those scriptures which speak of the “increase” of Christ’s “government and peace,” and also that it is the fulfillment of those texts which tell us of his kingdom being “under the whole heavens,” and of his dominion “being from sea to sea, and from the river unto the ends of the earth.” Ps. 72:8.
While it may be true that the wonderful outpouring of the Holy Spirit on the day of Pentecost marked the event of Christ taking his position upon his Father’s throne, it was not true that the kingdom of grace was set up at that time; for this work of grace began with the pardon of the first repenting sinner. Peter, in that discourse, said of Christ, “Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens; but he saith himself, The Lord said unto my Lord, Sit thou on my right hand until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” Acts 2:33–36.

ANOTHER KINGDOM PROMISED.

The gradual unfolding, before the children of men, of that plan of salvation through our Lord Jesus Christ, and finally its full development in the preaching of the gospel to all nations, is for the purpose of gathering out a people to whom it will be “the Father’s good pleasure” to give the kingdom. Luke 12:32. For this reason those principles may be spoken of as the kingdom of Heaven. It is the elements or institutes that prepare subjects for the final kingdom of glory. At present it is a work which has as the central point of its power the throne of the Father. That the term kingdom of heaven is so used many times in the New Testament a few illustrations will show.
When John the Baptist, the herald of Christ at his first advent, came preaching in the desert country of Judea, and told the people he was “the voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight,” this was the burden of his preaching, “Repent ye, for the kingdom of Heaven is at hand.” Matt. 3:1, 2.
After the baptism of Jesus by John, and after his sore temptation in the wilderness, he came into Galilee when it was said, “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up,” as Isaiah had prophesied. From that time Jesus began to preach and to say, “Repent ye; for the kingdom of Heaven is at hand.” Matt. 4:16, 17.
When our Saviour chose his twelve apostles and sent them forth to preach, he told them to go “to the lost sheep of the house of Israel. And as ye go, preach, saying, ‘The kingdom of Heaven is at hand.’” Mark 10:6, 7.
So also when he had selected the seventy and was sending them out on their mission, he told them into whatever city they should enter to “heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.” Luke 10:9.
The word at hand used in these texts is enggizo, and is defined by Greenfield, “To approach, draw near; by metonymy, to be at hand, to impend.” Could it be true that the kingdom of Christ which is to be brought in at his second coming, was then impending? When Paul, in writing to the church at Thessalonica spoke of Christ’s second coming he said, “Be not soon shaken in mind, or be troubled, neither by spirit nor by word, nor by letter as from us, as that the day of Christ is at hand.” 2 Thess. 2:2. The word rendered at hand in this text, is enistemi. Greenfield defines it, “To place in, or upon; to stand near, to be at hand, impend.” The kingdom of Christ could not be both impending and not impending at the same time. They were called upon to repent, because the kingdom of Heaven was at hand. It will not do to say that it simply meant that the kingdom of Christ was approaching, to be established near two thousand years from that time. The call to repent because the kingdom of Heaven was “impending” would imply that the call related to something immediately to be manifested. The time had fully come that he in whom dwelt “all the fullness of the Godhead bodily” was to manifest forth the power of the divine in confirmation of his teachings among men. The call of repentance was in order to be prepared to share the benefits of this visitation of the power of the great Jehovah, who sits upon the throne of the Heavens.
In the case of casting out devils, recorded by St. Matthew, our Saviour calls the work of Satan a kingdom. He says, “If Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? . . . But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Matt. 12:26, 28. In this Scripture we not only have Satan’s work called a kingdom, but the manifestation of the power of God in Christ is also called “the kingdom of God.”
St. Paul, when writing to the church in Colosse, speaking of the great change wrought in those who had been fully converted to God, said, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.” Col. 1:3. St. Peter, speaking of the same work, represents it as being “called out of darkness into his marvelous light.” 1 Pet. 2:9. And St. John, when banished to the isle of Patmos, says, “I, John, who am also your brother and companion in tribulation and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” Rev. 1:9. Thus he calls the work of Christ, for which he suffered, a kingdom.
When St. Paul reproved those who were in danger of contending about meats and smaller matters of the law of ceremonies, while they passed over justice, temperance, mercy, and the love of God, says, For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Rom. 14:17. We do not understand him to mean by this language, that there is no future kingdom of Christ, with its king, subjects, laws, and territory, but that the principles of that kingdom, being now set forth in order to the gathering out of subjects for the future kingdom, are higher than following the abolished ceremonies of the law of types. It consists in securing, by faith in Christ, righteousness, peace, and joy in the Holy Ghost.

COMPARISONS.

In the teaching of Christ, and especially in his parables, we often find the expression, “The kingdom of heaven is like.” It is said to be like leaven, a mustard seed, a net, and like one sowing seed that grows he knows not how, “first the blade, then the ear, and after that the full corn in the ear.” By the mustard seed an ever-increasing faith is illustrated. One who moves out by faith in God not only gains strength to stand, but, like the mustard branches that bear up the birds, he reaches out by faith, and brings others to the fold of Christ. In the case of the leaven, as the leaven leavens the whole of the meal, so the grace of God in our hearts, if permitted to do what God designs, will bring the powers of the whole being in subjection to God, “sanctified wholly,” soul body, and spirit. In the case of the net, as it is drawn ashore, and there is a separation of the fish, so the gospel is doing its work, calling the attention of all to the truth. Some may assent to the gospel, but be proved at last to be those who have said Lord, Lord, but did not his will. In the judgment of the great day, when the gospel net is drawn ashore, all such will be cast away.
God chose the Jews as his peculiar people, and committed to them promises of the kingdom, based on conditions of obedience. They failed to obey, failed to appreciate their high calling. When God finally sent his Son to seek and save the lost, he came first to that people, but they rejected him, with the truths he taught. To illustrate their course, he gave to them the parable of the householder who planted a vineyard, and let it out to husbandmen. After getting their decision that the householder would miserably destroy those men and let out the vineyard to those that would yield the fruits in their season, he said, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” Matt. 21:43. As they had rejected Christ they should no longer be considered the sole people of God; but all who would accept of Christ and obey the truth should be subjects of the kingdom of grace, and at last reign with Christ when the kingdom of glory shall come.
As we now see that Christ’s reign on his Father’s throne as a priest, is called a kingdom, we may understand why, when he comes to raise the righteous dead and take his own throne of glory, resigning his position on his Father’s throne, it is called delivering up the kingdom to God, even the Father. 1 Cor. 15:22–24.

THE NEGLECTED BIBLE.

By Mrs. M. F. Gould

BY MRS. M. F. GOULD.
I SAW the dear old Bible, on the shelf neglected lie, While heedless of its teaching, its possessor passed it by. Mold had gathered on its pages, and on its back the dust, And its clasp, bright, shining once, was eaten well with rust.
Its store of heavenly wisdom, hidden within its fold, Its wealth of precious promises, better than shining gold, Its words of faithful warning, and of unchanging truth, Are not the comfort of his age,—were not his guide in youth.
Where moth and rust corrupteth, and where thieves break through and steal, He had laid up all his treasures, and had sought his only weal; But in the bank of Heaven, he had stored no wealth away, That could give him aught of comfort, when these earthly things decay.
Now this picture, one of thousands, upon every hand we see; Men are building for the present, and not for eternity. And the words of life so precious, that shall judge us by and by, Upon shelf, stand, and table, day by day neglected lie.
Rock, Yolo Co., Cal., Sept. 25, 1881.

THE LAST UTOPIA.

Under this head the Oakland Daily Times had, not long since, a very interesting editorial on the schemes of political economists, with especial reference to the questions of labor and land-holding. The following is the conclusion of the article, well worth reading for its pointed suggestions:—
There are two opposed theories of the destiny of man; the Scripture theory which declares in unsparing terms that he is a desperate, and in this world, incurable sinner; but that the meek shall inherit the earth. The other theory is the outgrowth of Darwinianism which says that man is evolving to a higher state and plane of being, by a survival of the fittest, that is to say, that the man of the most dynamic force, the biggest, most self-pushing, unfeeling man is the one who is going to go up and live, and the helpless, and the meek, ask-permission man is going to find his inheritance by mixing his ashes with the dust.
The new plan of arranging the division of land so as all may have farms and gardens without paying rent, ignores both the Bible and Darwin, which two books are opposed anyhow, whatever they may say.
Things, just now, look quite Darwinistic. They are the men of corporal strength and plucky push that are inheriting the earth—or the land—as Mr. George would say; the future must be reserving a universal, and miraculous transformation, if the tables are to be turned, and the last become first. It is very certain that the present nature of man is not going to render anything but foolish the realization of common land holding. Who is going to bring about this Elysian condition of things? Say a revolution by the sword. Well, when the carnage is over and the smoke is cleared away what then? Have the ambitious, the avaricious, the fraudulent, the keen, the tyrannical, all been killed? Or, perhaps this new adjustment will come through legislation! Legislation! Legislators will change then. They will have no more personal interests, be no more venal, and pass and maintain laws to suit the most approved philosophy. Of course! This is all reasonable and nice. Then when every pater familias gets on a piece of ground he will work to make it bring forth, yielding himself submissively to the punishment of earning bread by the sweat of his face! The reason labor is a punishment is that man hates it. The large majority prefer to get the profits of others' labor, and are not going to work their own allotments of ground if they can find another way to live. The happy ideal state of this world is not a piece of ground to work on, but to own a piece of ground and have somebody else do the work. How are our political economists going to manage the innate aversion to honest manual toil in humanity?
If you were to leave every man to work out his own salvation on a piece of ground, there would be a thousand tramps where there is one now. Weeds instead of corn would thrive, and instead of the rose would come up the briar. If man is to be provided for by making him individually responsible for his own success, that has been tried thousands of years and the plan has failed—simply because of the deficiencies of man himself. A political economy that overlooks the factor of evil in men, must come to a wrong conclusion. The question of the human heart hangs ahead of all philosophy. The world has always been divided into two classes, the oppressors and the oppressed; nor did land troubles lie at the source of human misery and poverty. All creation groaneth and travaileth together in pain until now, and age after age, revolution after revolution, from whatever cause and whatever purpose, have bequeathed to man the identical troubles he began with. Philosophy has not removed them, nor legislation, nor science. As desirable as a millennium for Ireland may be she has never yet reached it, though having struggled a thousand years. Men are the same in Ireland as in England, and it is only by the accident of history that their conditions are not reversed. There is many a would-be despot in a hovel, many an aristocrat at heart in beggar's shoes. The very man who killed the Czar, had circumstances been different, might have been killed by Alexander for his tyrannies. As much patent oppression as there is in the world is far exceeded by the reserved cruelties that only lack the means and opportunity to exhibit themselves.
The world may receive with avidity utopian schemes of prosperity and happiness, for it is natural to indulge in delusion, especially when we are in trouble; but be assured that fortune will always discriminate in favor of the few against the many, for the internal spring of the moral realm is out of order.

HIS GLORIOUS APPEARING.

By Charles Haddon Spurgeon

THE first manifestation was very partial; it was Christ seen through a glass, Christ in the midst of grief and the cloud of humiliation. Christ is yet to appear in the strong sense of the word "appearing." He is to come out and shine forth. He is to leave the robes of scorn and shame behind, and to come in the glory of the Father, and all his holy angels with him. This is the constant teaching of the word of God, and the constant hope of the church, that Christ will appear. Many questions at once suggest themselves. How will Christ appear? When will Christ appear? Where will Christ appear? and so on. What God answers, we may inquire, but some of our questions are mere impertinence.
I believe Christ will appear in person. I never can tolerate the idea of his second coming being merely a spiritual coming. That always seems to me to be the most transparent folly that can possibly be put together, because Christ cannot come spiritually, he always is here: "Lo! I am with you always, even unto the end of the world."
Christ's spiritual coming can never be that which is spoken of in Scripture as the day of our release. I sometimes say to brethren, "Do you think that if Christ were to come spiritually now, we should observe the ordinances better?" "Yes, certainly." "Do you think, for instance, the ordinance of the Lord's Supper would be better attended to?" "Yes, no doubt it would."
Yes, but then this proves that this is not the coming which the Bible speaks of, because it is expressly said of the Lord's Supper, that we are to do it in remembrance of him till he come. A spiritual coming would make us do it more zealously; there must be another form of coming which would justify our giving up the Supper altogether, and that must be of a personal character, for then, and then only, might the Supper properly cease. We shall not need to have a Supper to remind us of the person, when the person himself shall be present in our midst, reigning and triumphant in his church.
We believe in a personal reign and coming of our Lord Jesus Christ. But how will he come? He will doubtless come with great splendor; the angels of God shall be his attendants. We gather from Scripture that he will come to reign in the midst of his people, that the house of Israel will acknowledge him as king; yea, that all nations shall bow down before him, and kings shall pay him homage. None shall be able to stand against him. "Those that pierced him shall wail because of him."
We look for such a coming, and, without entering into minute details, we are content to believe that he is coming in his glory, to show himself to be what he ever was—King of kings, and Lord of lords, God over all, blessed forever; to be adored and worshiped, and no more to be despised and rejected of men.—Spurgeon.

CANNOT LET HIM ALONE.

THERE is one thing that the enemies of Christ cannot do. They can reject, scoff, rail, and blaspheme, but they cannot let him alone. The press is burdened with attacks upon him. Unbelievers who cannot agree on anything else, do agree in this to continue their warfare on him. Why do they not let him alone? They can not. He is forcing himself into the thoughts and discussions of men everywhere, and it is impossible to silently ignore him and his claims. "What shall I do then with Jesus?" said Pilate. Do with him? Why not "let him go" and pay no more attention to him? Because they cannot. He stands before every soul in silent majesty, claiming the homage and obedience of the heart. He stirs the world to-day as never before, and around his person the battle rages continually. He is in the world's thoughts, in its literature and philosophy, in its science and art, the one living, vital power. To banish him is out of the question. He is in the midst of friends and foes, and there he will remain.—Methodist Recorder.

Christian Companion.

"THE eye sees everything but itself."

THE PRAYING LITTLE CRIPPLE.

By Christian Companion

I ONCE knew a little cripple who lay upon her death-bed. She had given herself to God, and was distressed only because she could not labor for him among the lost. Her clergyman visited her, and hearing her complaint, told her that there from her sick-bed she could offer prayers for those whom she wished to see turning to God. He advised her to write the names down, and then pray earnestly, and then went away and thought of the subject no more. Soon a feeling of great religious interest sprang up in the village, and the churches were crowded nightly. The little cripple heard of the progress of the revival, and inquired anxiously for the names of the converted. A few days later she died, and among a roll of papers that was found under her little pillow was one bearing the names of fifty-six persons; every one of whom had in the revival, been converted. —Christian Companion.

MENIAL SERVICE

NO PERSON is really fit to control a business till he knows how to do anything that is to be done in connection with it. No man can command a fleet properly till he knows every rope in the ship, and understands how to do every duty from those of cabin boy up to those of the highest officer. So no woman is fit to preside in a mansion till she is competent to supervise a kitchen, and direct and teach and show every servant in the house how to do her work, and see that it is done properly.
If you want to fill a high place, learn first how to fill a low one. If you want to be a mistress, learn how to be a handmaid. If you desire to be greatest, learn to be servant of all. When you thoroughly learn lowly work, and prove yourself to be faithful in it, you will hear a voice saying, "Come up higher;" but it is hard to build a chimney from the top down; and this is what many persons seem to be trying to do when they spurn menial occupations and seek for higher things.
Many a person has got above his business when he had good work and a prospect of slow but steady advancement, has resigned his position, gone farther and fared worse, and finally been obliged to take a lower place than that he left, and be a menial when he might have been a master.
A true man is not above doing any work which he needs to have done. He may be too busy to do everything; and he may have higher work to do which others may be unable to perform; but a true worker knows nothing of this feeling which spurns honest and necessary work because it is beneath his dignity. He can do anything within the range of his strength and ability; and the man who can do everything, and is willing to do anything, has a better chance to do the choicer kinds of work, than he who knows how to do but a few things and is above doing some even of them.
As for Christians, they are followers of a Master who washed his own disciples' feet, and they know that "the servant is not above his Lord."—The Christian.

CLEARING ONE'S SELF.

A FEW days ago a very uncommon scene was witnessed in New Jersey at the opening of the Passaic county, N. J., Court. One of the most prominent and respected members of the bar, a man who, like the late Horace Binney of Philadelphia, had made it a rule not to undertake cases in which there was apparent even the shadow of fraud or injustice on the part of his client, made a motion to address the court upon a personal matter. Being told by the judge to proceed, he said:
"It has been my misfortune to commit a grievous offense against this court, and as the offense was committed in public, it is no more than right that I should ask forgiveness in public. Some time ago I was retained as counsel in a case in which the recovery of certain sums of money was sought. The plaintiff was a gentleman from New York, and the case was brought before your honor in Bergen county, when holding court at Hackensack. Among the items of money sought to be collected was one of $1,000 for drawing a will. The will was a small one and the charge was certainly exorbitant. My better judgment told me it was wrong, but I was self-willed and began the suit. I will not so far accuse myself as to say that I intended to recover the whole $1,000; no I only thought the jury might allow a fair compensation. But I should not have brought the suit. In this I did wrong and for this I humbly crave forgiveness. I thereby offended the court, the law, and God, the source of all law, and I want to confess my faults so that I may be forgiven. Again, I have at times not taken the rulings of this court with the grace and obedience they deserved, and for this I crave pardon."
Such a confession of error, never before heard in that court-room, was received with great astonishment and an impressive silence. Then the judge assured the Christian lawyer that he knew of no offense he had committed against the court, or, at least, if such had occurred, they had been long ago forgotten.
How little this vehement clearing one's self, in the light of Christ, is comprehended by the natural mind, may be perceived by the reporter's comment upon the incident—that the lawyer's zeal for religion and temperance, together with his ill health, was thought to have "slightly affected his mind"—a condition of being beside one's self, we may add, too infrequent.—Exchange

WEAK WOMEN.

“Most of the Christians are weak women.” They are, are they? Well, most of the criminals are strong men. “Most that attend the prayer-meeting are women.” Exactly; and most that hang around the bar-rooms are men. “Girls get their heads filled with hymns, and tracts, and such nonsense.” Do they? Well, boys get their heads filled with whisky, and obscenity, and blackguardism, and wander as roughs and hoodlums around the streets, and slums of the city, or squander their money in gambling or sin. If piety proves woman’s weakness, does drunkenness prove man’s strength? If women are ruled over by priests, are they worse off than men who are ruled by pipes and tobacco? Is it any worse for women to talk piety in prayer-meeting, than it is for men to spout vulgarity and infidelity in rum shops? Is it any worse for a sorrowful woman to be praying in her closet, than for a drunken infidel to be swearing in the lockup? If piety is a mark of mental weakness, it might be well for some of the drunken lords of creation if they were a little weaker in mind themselves, instead of being so wise and worthless as they are.—The Christian.

Preaching from Notes and Manuscripts

FIFTY years ago, a written sermon in a Methodist church was almost unknown. Now the rule is to preach from notes or full manuscript. Whereas, on the other hand, the moderators of both Presbyterian Assemblies preached this year without a line of notes; and at a public gathering held lately in one of our cities, at which a number of Presbyterian ministers and others spoke, the only persons who read their speeches were a lawyer and a Methodist preacher.—Standard and Home Journal.

A Politician Confuses Shylock with the Bible

A POLITICIAN in Maine, during a speech which he was making, called a person who had incurred his displeasure, "a Shylock." "Who was Shylock?" demanded one of the audience. "If you don't know," scornfully replied the flowery orator, "you'd better go home and read your Bible."
Continue reading: THOUGHTS ON DANIEL