Seventh-day Adventist Missionary Society · Oakland, California · Aug 24, 1882
General Articles.
By Mrs. E. G. White
A Doomed People.
BY MRS. E. G. WHITE.
AFTER delivering the reproof at Gilgal, Samuel had little intercourse with the king of Israel. Saul resented the prophet's stern rebuke, and avoided him as far as possible; and Samuel did not intrude his presence or his counsel. But the Lord commanded him to bear another message to the king. God purposed again to work through Saul, to destroy the enemies of Israel.
Obeying this command, the prophet reminded him that he had been commissioned by the Lord to anoint him king, and that he still spoke by the same authority. Then he declared the divine message: "Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them not."
The Amalekites were a wandering people inhabiting the wilderness to the south of Palestine, between that country and Egypt. Like most of the neighboring tribes, they were idolaters, and bitter enemies of Israel. Soon after the exodus they attacked the Israelites in the desert of Rephidim, but were signally defeated by Joshua. The Amalekites were not among the nations whose lands were granted to Israel, nor had they received any injury from them. This assault was, therefore, wholly unprovoked. It was also most cowardly and cruel; the foe, not daring to risk an open encounter with the Hebrews, had attacked and slain those who from feebleness and exhaustion had fallen behind the body of the host.
Moses was commanded to preserve a record of the battle, and also of the final doom of that idolatrous people, as pronounced by God himself: "I will blot out the memory of Amalek from under heaven, because the hand of Amalek is against the throne of Jehovah." The Lord of all the earth had fixed his throne in Israel, and had shown his glorious power and majesty in bringing the chosen people from their bondage in Egypt. When Amalek made an assault upon them, he attacked the throne of God, who determined to vindicate his authority, as a warning to all future generations.
After denouncing judgments against the Amalekites, the Lord waited long for them to turn from their evil ways; but they went on in sin until their iniquity had reached its height, till their day of probation ended, and divine justice demanded their destruction. That wicked people were dwelling in God's world, the house which he had prepared for his faithful, obedient children. Yet they appropriated his gifts to their own use, without one thought of the Giver. The more blessings he poured upon them, the more boldly they transgressed against him. Thus they continued to pervert his blessings and abuse his mercy. They strengthened their souls in iniquity, but God kept silence; and they said in their hearts, "How doth God know? and is there knowledge with the Most High?" But the dark record of their crimes was constantly passing up to Heaven. There is a limit beyond which men may not go on in sin,—
"A hidden boundary between
God's mercy and his wrath."
When that limit had been passed, God arose in his indignation to put them out of the house which they had polluted.
Our gracious God still bears long with the impenitent. He gives them light from Heaven, that they may understand the holiness of his character, and the justice of his requirements. He calls them to repentance, and assures them of his willingness to forgive. But if they continue to reject his mercy, the mandate goes forth devoting them to destruction.
Thus was it with Sodom. Behold the fairest city of the plain, set in a garden of beauty. To human vision it is a scene of quietness and security. The fertile fields are clothed with harvests. There is an abundance for the supply of every want, almost without labor. The distant hills are covered with flocks. The merchants of the East bring their treasures from afar. The people live for pleasure, and make one long holiday of the year.
Idleness and riches are their curse. They are absorbed in worldly pursuits and sensual gratification. Yet no visible token of God's wrath hangs over the devoted city. Their last day is like many others that have come and gone. Their last night is marked by no greater sins than many others before it. But mercy, so long rejected, ceases at last her pleadings. The fires of divine vengeance are kindled in the vale of Siddim. The beautiful but guilty Sodom becomes a desolation, a place never to be built up or inhabited.
The flames which consumed the cities of the plain shed their warning light down even to our time. They bid us shun the sins that brought destruction upon the ungodly at that day.
God requires the service of all his creatures. Everything in nature obeys his will. The measureless heavens are ablaze with his glory. Of all that he has created upon the earth, only man rebels against the Creator. Puny, erring men, the creatures of an hour, dare to enter into controversy with the Eternal, the Source of all wisdom and all power. They who are constantly dependent upon God's bounty, dare to spurn the Hand whence all their blessings flow. There is no ingratitude so sinful, no blindness so complete, as that of men who refuse to acknowledge their obligation to their God.
Not only are men dwellers in God's great house, and partakers of his bounties, but they are the objects of his unceasing care and love. He makes it their privilege, through the righteousness of Christ, to call him Father. They may ask infinite blessings without exhausting the treasures of his grace. In their ignorance they may be guided by the counsels of unerring wisdom. In calamity they may shelter themselves beneath the shadow of his throne, and find safety in his secret place.
This mighty God pledges his immutable word that those who love and trust him shall not want any good thing. But he declares that he will surely punish the transgressors of his law. The wickedness of the race is not forgotten nor overlooked because God does not at once visit them with judgments. Each century of profligacy and rebellion is treasuring up wrath against the day of wrath.
When the scribes and Pharisees rejected the teachings of Christ, he bade them fill up the iniquity of their fathers, that it might be time for God to work; that the message of glad tidings might be given to others, who would joyfully receive it. When at last the divine forbearance was exhausted, God's wrath fell signally upon a people who had rejected so great light.
The Lord does not delight in vengeance, though he executes judgment upon the transgressors of his law. He is forced to do this, to preserve the inhabitants of the earth from utter depravity and ruin. In order to save some, he must cut off those who have become hardened in sin. Says the prophet Isaiah: "The Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act." The work of wrath and destruction is indeed a strange, unwelcome work for Him who is infinite in love.
Again, the divine message comes to Ezekiel: "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live." The very fact of God's unwillingness to punish sinners shows the enormity of the sins that call forth his judgments. And yet to every transgressor of his holy law is addressed that earnest, pleading call, "Turn ye, turn ye from your evil ways; for why will ye die?"
The records of sacred history declare, that while God is a God of justice, strict to mark iniquity, and strong to punish the sinner, he is also a God of truth, compassion, and abundant mercy. While he visits judgments upon the transgressors of his law and the enemies of his people, he will protect those who respect his statutes and show kindness to his chosen.
When he commanded that a war of extermination be waged against Amalek, he also directed that the Kenites, who dwell among them, should be spared, because they had shown mercy to Israel in their distress. Jethro, the father-in-law of Moses, and a prince among the Kenites, had joined Israel soon after the latter came out of Egypt. His presence and counsel at that time was of great value to the Hebrews. Moses afterward urged Hobab, the son of Jethro, to accompany them in their journeyings through the wilderness, saying: "We are journeying unto the place of which the Lord said, I will give it you. Come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel."
Hobab declined, choosing to live in his own country and among his own people. But Moses knew that his brother-in-law was well acquainted with the country through which they were to pass, and that he could greatly assist them in their journey. He therefore earnestly entreated: "Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee."
Hobab consented to this; but the journeyings of Israel over, he and his followers forsook the neighborhood of the towns, and betook themselves to freer air, to the wilderness of Judah, on the southern border of Canaan.
The promise of special protection and friendship given by Moses to the Kenites, was made by the direction of the Lord. Hence when Saul was commanded to destroy the Amalekites, special directions were given that the Kenites should be spared. Jethro and his family had been devoted worshipers of the true God; but though the Kenites were still friendly to Israel, and acknowledged the living God as the ruler of the earth, their religion had become corrupted with idolatry. After this time they degenerated more and more into heathenism, and their influence became a snare to the Hebrews. Hence they were finally visited with divine judgments.
Balaam, under the inspiration of the Holy Spirit, foretold the destruction of both the Kenites and the Amalekites: "When he looked on Amalek, he took up his parable and said, Amalek was the first of the nations, but his latter end shall be that he perish forever. And he looked on the Kenites and took up this parable, and said, Strong is thy dwelling-place, and thou puttest thy rest in a rock. Nevertheless, the Kenites shall be wasted, until Asshur shall carry thee away captive. And he took up his parable, and said, Alas, who shall live when God doeth this!"
AS ONE WHOM HIS MOTHER COMFORTETH.
By E. Norman Gunnison
"As one his mother comforteth"
In sadness and unrest,
As one who lays his weary head
Upon his mother's breast,
And findeth there a tenderness
The truest and the best,
So God, our God! we look to thee
When earthly cark and care,
And all the petty ills of life
Seem more than we can bear;
Laying our head upon thy breast,
We find our comfort there.
"As one his mother comforteth"
When darkness fills the skies,
And shadows overbrood the way
Before the doubting eyes,
Looks forth, and sees a better land
In which his future lies,
So God, our God! we look to thee
When storms of life assail,
And mercy hides her heavenly face
Behind a shrouding veil,
Through all the storms and darknesses
We see thy love prevail.
"As one his mother comforteth,"
Oh, tender words of grace!
In which a hidden soul of love
The weary heart may trace,
And find a sweetness in the words
For all our fallen race;
So God, our God! we turn to thee
In darkness and unrest,
And find the one who comforteth
Upon his loving breast,
Above our earthly comforters,
The truest and the best.
—E. Norman Gunnison.
The New Jerusalem.
By J. N. Loughborough
BY ELD. J. N. LOUGHBOROUGH.
“Thy garden and thy pleasant walks,
My study long have been;
Such dazzling views by human eye
Have never yet been seen.”
“And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. And he carried me away in the Spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of Heaven from God, having the glory of God; and her light was like unto a stone, most precious, even like a jasper stone, clear as crystal; and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel; on the east, three gates; on the north, three gates; on the south, three gates; and on the west, three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me, had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth four square, and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs. The length, and the breadth, and the height of it are equal.”
We understand that this measure of the city is its entire circumference; for the announcement is made as soon as this measure is taken, that all sides are alike; length, breadth, and height. The ancient custom of measuring cities was to begin at the corner and go entirely around, and not simply to measure one side. The measure of the city was twelve thousand furlongs. At eight furlongs to the mile, it would be fifteen hundred miles. This being the entire circumference of the city, one-fourth of it would give us the length of either side; three hundred and seventy-five miles. Truly this is a great city. This is indeed the city that Abraham looked for, “which hath foundations, whose builder and maker is God.” Heb. 11. This is the Jerusalem which Paul says “is above,” and “is free, which is the mother of us all.” It is the Father’s house, in which Christ said “there are many mansions.” It is the place he was going to prepare for his saints, prior to his coming again to receive them to himself. John 14:1–3.
Verse 17. “And he measured the wall thereof, an hundred and forty and four cubits.” This we suppose to refer to the height of the wall, for he has already given us the length and the breadth. Eighteen inches to the cubit would give the height of the wall at two hundred and sixteen feet.
Verse 18. “And the building of the wall of it375was of jasper; and the city was pure gold, like unto clear glass.”
Verses 19, 20. “And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.” These twelve stones are the foundation of the wall, but the wall is of jasper, as we have already shown.
JASPER. “A precious stone of various colors, as purple, cerulean, green, etc.”—Greenfield. “Mostly green.”—Robinson. “Of a beautiful bright green color, sometimes clouded with white, and spotted with red or yellow.”—Clarke.
SAPPHIRE. “A precious stone of a blue color, in various shades.”—Greenfield, Robinson. “A bright gem, properly of pure blue.”—Cobbin. “Perfectly transparent.”—Clarke. “Of a beautiful azure, or sky-blue color, almost as transparent and glittering as a diamond.”—Stuart.
CHALCEDONY. “The name of a gem generally of a whitish, bluish, or smoky-green color, susceptible of a high and beautiful polish.”—Greenfield. Some Greek MSS. read carbuncle instead of chalcedony. Carbuncle “is a very elegant gem of a deep red color, with an admixture of scarlet. From its bright, lively color, it had the name carbunculus, which signifies a little coal; because when held before the sun it appears like a bright burning charcoal.”—Clarke.
EMERALD “is one of the most beautiful of all the gems, and is a bright green color, without any other mixture.”—Clarke.
SARDONYX. “A precious stone, exhibiting a milk-white variety of the chalcedony, intermingled with shades or stripes of sardian or carnelian” (flesh color).—Robinson.
SARDIUS. “A precious stone of blood-red, and sometimes flesh color.”—Greenfield.
“CHRYSOLYTE is of a beautiful yellow color, and is so called by the ancients from its looking like a golden stone.”—Cobbin.
BERYL “is of a bluish green, and very brilliant.”—Cobbin.
“TOPAZ of the present day seems to be reckoned as yellow, but that of the ancients appears to have been green.”—Stuart.
CHRYSOPRASUS. “Its color is commonly apple-green, and often extremely beautiful.”—Cleveland.
JACINTH. “A precious stone of deep red, with a mixture of yellow. It is the same as the hyacenet, or cinnamon stone.”—Clarke.
AMETHYST “is a pure rock-crystal, of a purplish-violet color, and of great brilliancy.”—Chambers.
Stuart says of these precious stones: “There is classification, therefore, in the arrangement; a mixture not dissimilar to the rainbow, with the exception that it is more complex.” This forms the foundation of the wall of the city. That wall is itself bright green, spotted with red and yellow. In addition to this, it is transparent, so that it will admit the rays of different colors to pass through it, which emanate from the stones that form its foundation (for many of these stones emit light of themselves). Here is a scene of beauty, indeed; but when we contemplate, in addition to this, that the glory of God, which far outshines the sun, will cause those precious stones to sparkle and glisten, we have a wall of such splendor as is far beyond the conception of mortals.
Verse 21. “And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.” Here is gold that is worth striving for. It is imperishable. One ounce of it would be worth more to you, dear reader, than all the gold of Ophir. I would give more for enough of that gold to set my feet upon, than for all the treasures of earth. He that secures a standing-place on those streets, will be safe.
Verse 23. “The city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.” The glory of God will so far outshine the sun that its rays will give no light in the city. This is not simply the sun as it now shines, but it is when, as the prophet says, “The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold,” Isa. 30:26. Again, speaking of this same time (chap. 24:23), he says: “Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously.” This refulgent light, shining on those most precious stones, will cause them to sparkle and shine as by human sight hath never yet been seen.
Verse 24. “And the nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honor into it.” This, it seems, is to be the great metropolis, or capital, of the new-earth kingdom, into which all the nations of them that are saved shall come to offer their tribute of praise.
In chap. 22 we have a description of the river of life, “clear as crystal, proceeding out of the throne of God and the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations.” Every month the tree will yield a fruit, and as God’s saints, “from one new moon to another, and from one Sabbath to another,” come to worship before the Lord, they may obtain of the fruits of the tree of life. Those who obey God’s commandments, as we learn in chap. 22:14, are to have a right to the tree of life, and enter in through the gates into the city, and participate in this glorious rest.
Thus we have briefly investigated some of the many testimonies which speak of the glorious inheritance of the saints. The meek shall inherit the earth, as Christ has promised; but not till sin and the curse are removed. But, says the objector, Christ said, “Great is your reward in Heaven.” True, there is a rich reward reserved for us. We are to reign with Christ in Heaven a thousand years; but that city, with all its dazzling glory, as we have just seen from Rev. 21, is to come down and be the capital of the earth restored. But, it is still urged, Paul said, “We have a building of God, an house not made with hands, eternal, in the heavens.” True, the building is eternal; but he does not say it will eternally remain there. God’s word shows that it will come down and be the tabernacle of God, when he dwells with men.
Reader, is not the inheritance God has promised good enough? “Flesh and blood cannot inherit the kingdom of God.” But, “when this corruptible shall have put on incorruption, and this mortal shall have put on immortality,” then will God’s saints be qualified to possess an immortal inheritance. Man will stand forth perfected, beauteous in form, free from pain, the stain of sin all washed away from his heart, and his lips shouting forth the praises of Him who has thus wrought for him. Methinks your better feelings say, It is glorious. Yes, and the best of all is, that state will never end.
“When we’ve been there ten thousand years,
Bright shining as the sun,
We’ve no less days to sing God’s praise,
Than when we first begun.”
Reader, do you not feel a longing desire to be a partaker of the saints’ inheritance? The Spirit calls you, there is yet room. The heavenly city, with all its charms, welcomes you to come. The way is easy, if you seek it through Christ.
First. “Break off from your sins by righteousness, and turn away from your transgressions by obedience to God.” Have you no hope in Christ? Speedily obtain one. “If we confess and forsake our sins, he is just and true to forgive us our sins, and cleanse us from all unrighteousness.” In the very day you seek him with all the heart he will be found of you.
Secondly. We must comply with the conditions on which the promise was made. Christ says, “Blessed are they that do his [the Father’s] commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. 22:14. Then leave the trifles of earth. Why will you linger and die? While mercy lingers, why will you dally with the vanities of earth, and neglect the preparation for that rich inheritance which you may obtain?
Are you a Christian, striving to obtain a reward with the faithful? Take courage, the kingdom will be cheap enough, though you may wade through seas of blood to obtain it. Contrast all your afflictions here with that “far more exceeding and eternal weight of glory” at the end of the race. Cease your murmurings; Heaven is cheap enough. Remember, your trials here are only workmen sent to polish you, and fit you for your heavenly inheritance. Ever seek to say from the heart:—
“Why should I murmur or repine at hardship, grief, or loss?
They only will the gold refine, and purge away the cross.”
God is displeased with murmuring Christians. Look how he recompensed those who murmured in the wilderness. “Neither murmur ye, as some of them also murmured.” Be as consistent in the heavenly way as you are with temporal matters. Let the object of your pursuit spur you forward, and instead of murmuring at your lot, let your actions tell to all that you consider that object of greater value than worldly ease or pleasure. If some lord of earth should come to your town and advertise, saying, “Any man who will labor for me, carrying corn, shall receive a bushel of gold for every two bushels of corn he will carry a mile,” what a crowd of people you would behold flocking to the scene of action, each anxious to get a burden to carry. Behold them loading themselves to the ground, almost, with their heavy burdens. Why, the more load I take, the more gold I shall get, and you know I can’t go but once. See them trying their loads, and concluding they can carry a little more. Down goes one. “Well, got too much load?” Oh, no! I’ll get along.” Not a word of complaining in that company! The gold spurs them forward. Have you ever murmured? Stop and think. An “eternal weight of glory” is to be worked out by this suffering. What? Why, your “light affliction, which is but for a moment,” is working out for you an eternal weight of glory. The more afflictions, the heavier the glory. Well, I can carry a little more; for I have only to carry it a moment (compared with eternity), and Jesus says his grace is sufficient.
“The road may be rough, but it cannot be long;
I’ll smooth it with hope, and I’ll cheer it with song.”
Are you a minister of Christ, striving to lead the flock in the way of God’s truth, and win souls to Christ? Toil on. “Thou shalt be recompensed at the resurrection of the just.” He who has said, “Feed the flock of God,” has also said, “When the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” Think often of the inheritance. No aching head, no hearts saddened there by the opposition of men to God’s truth. No fevered lungs, worn with incessant labor; but there those who have turned many to righteousness “shall shine as the stars forever and ever.” Toil on! and may we meet on Mount Zion with the Lamb. Amen.
Effect of Amusements on Education.
A NEW YORK writer, one of the most reliable of correspondents, states the following facts: "A very choice suburban community within my special observation, is noted for high provisions for public education; for churches strong in pulpit talent, numbers, intelligence, wealth, and liberality; and for many sanitary and material advantages. Yet here, as everywhere, begins to prevail that pet delusion of the age, that gay and spectacular amusements have been too long under the ban of solemn prejudice, and should now be received into full church fellowship. Its sober, Christian parents encourage their children at an early age to join the church—and to attend theaters and dancing parties. I could name gay girls and youths in these churches, whose parents highly congratulate themselves on the success of the combination; so readily do the young people go into the church, when it does not make the slightest difference in their indulgences.
"But if church life does not interfere with world life, how is it about the converse? Does the gay life interfere any with the religious life? A letter is not expected to be argumentative, therefore I have not sat down to argue the question, but report facts, as becometh a newsmonger. The principal of the public high school, where the young people of the church, and that age are supposed to be completing their education, or preparing to carry it still higher, has come to the conclusion that, however religion may do, there is no chance for intellect, under the 'liberal' regime. In a cumulative discouragement and desperation, he has issued a circular to parents and local friends of education, warning them, in effect, that they must soon take their final choice between plays and parties on the one hand, and the education of their children, and a proud standard for their high school, on the other. Distinctly he asserts that unless these gayeties can be suppressed in term time at least, their school must rapidly complete the descent it has already commenced from a once honorable position. He finds it impossible to combat the distraction and levity which the daughters of some of the church pillars of the village, some of them church members themselves, are suffered to spread throughout the school. He says that he is notified of every party or theatrical expedition to the city, a week before hand, by the special demoralization of the pupils who are looking forward to it, and that he is kept in mind of it for weeks afterwards by the mental languor and flightiness that follow it.
"All this is nothing more than every earnest educator can testify to, who has to struggle with the disadvantages of a great center of civilization."
Conscience in a Heathen.
A BUDDHIST priest in Ceylon came in contact with a missionary, and in their interviews they frequently spoke of Christianity. The Buddhist listened, as might be expected, chiefly that he might find arguments to refute the religion thus obtruded on his notice. He made no objection, however, to reading the epistle to the Romans in Singalese. The first chapter astonished him, as holding up to his view sins common among his countrymen, and even, alas! among his Buddhist priests.
But the words in the second chapter, about that law which is written in the heart, came home to the Buddhist presently. "Do you ever," inquired his friend, "feel anything make you unhappy when you have done what you know to be wrong?" "Yes, I do; it makes me very miserable." "Do you find that you have any power over this which troubles you—that you can drive it away?" "No; I have tried, but I can't drive it away." "Do you think that this witness of the heart is a bad thing or a good one?" "Bad it can't be; it tells me when I do wrong." "Do you think it comes from yourself?" "No; else I would put it away." "Then do you think that what St. Paul says may be true, and it may come from God, whose very existence you deny?" "It may be so," he answered, and quitted the room in deep thought.
At different times he renewed the subject of the law written in the heart. The missionary, very wisely, did not press him on the subject, but left his own convictions to work. At last he exclaimed one day, "Is there any peace to the conscience, any pardon of sin, in the Christian religion? I have been trying and trying according to Buddhism, but there is no pardon and no peace." Then God's messenger delivered God's message. "Immanuel—God with us," was the substance of that message. The glad tidings reached the listener's soul: "From this day," said he, "I am a Christian."—Free Methodist.
Nothing With God Is Accidental
Nothing with God can be accidental.—Longfellow.
EVOLUTION'S GENEALOGICAL TREE.
By J. S. Macdonald
OH! can it be, great Scientist,
That you have found "the link" long missed,
And on this startling fact insist,
That from an ape
Of horrid shape
Your sires of bygone ages came?.
Can you inherit such a name,
Without an honest blush of shame?
And is it true you all agree
That traces of the chimpanzee
With scientific eyes you see
As now you pass
Before your glass?
Or, are you, like a droll buffoon,
Who sings a mirth-provoking tune,
Pretending you're a wise baboon?
Are none of us what now we seem?
Is Eden's beauty but a dream,
And all its light a blinding gleam
We cannot trust?
Say you, "We must
Give up our origin divine;
We came by methods we divine,
Development from toads and swine"?
Of all that's Godlike we are void,
Our nature base and all alloyed;
Since we are but an anthropoid,
Or tailless beast,
Somewhat increased
In wisdom o'er our ancient sires,
With aspirations and desires
No monkey's breast to-day inspires.
The man is but a brute complete;
The maiden, laughing, loving, sweet,
Should with a cousin's welcome greet
Each kindred thing
With beak and wing,
And ne'er, with pride of form or shape,
Forget she's but a lovely ape,
Bound down to earth beyond escape.
Must we accept this pedigree,
This stunted, scrubby family tree,
This beastly genealogy?
We can but think
"The missing link "
The scientist will never find,
That soulless beasts of any kind
Can join to man of Godlike mind.
—J. S. Macdonald.
Simplicity of Faith.
By Guthrie
ALL men are born with faith. Faith is as natural to a man as grief or love or anger. One of the earliest flowers that springs up in the soul—it smiles on a mother from her infant's cradle; and living on through the rudest storms of life, it never dies till the hour of death.
On the face of a child which has been left for a little time with strangers, and may be caressed with their kisses, and courted with their smiles, and fondled, and dandled in their arms, I have seen a cloud gathering and growing darker till at length it burst in cries of terror and a shower of tears. The mother returns; and when the babe holds out its little arms to her, I see in these the arms of faith; and when, like a believer restored to the bosom of his God, it is nestling in a mother's embrace, and the cloud passes from its brow, and its tears are changed into smiles, and its terror into calm serenity, we behold the principle of faith in play.
This is one of its earliest, and—so far as nature is concerned—one of its most beautiful developments. So natural, indeed, is it for us to confide, and trust, and believe, that a child believes whatever it is told, until experience shakes its confidence in human veracity.
Its eye is caught by the beauty of some flower, or it gazes up with wonder on the starry heavens; with that inquisitiveness which in childhood, active as a bee, is ever on the wing, it is curious to know who made them, and would believe you if you said you made them yourself.
Such is the faith which nature gives it in a father, that it never doubts his word. It believes all he says, and is content to believe where it is not able to comprehend. For this as well as other reasons, our Lord presented, in a child, the living model of a Christian. He left Abraham, father of the faithful, to his repose in heaven; he left Samuel, undisturbed, to enjoy the quiet rest of his grave; he allowed Moses and Elias, after their brief visit, to return to the skies, and wing their way back to glory. For a pattern of faith, he took a boy from his mother's side, and setting him up, in his gentle, blushing, shrinking modesty, before the great assembly, he said, “Whoever shall not receive the kingdom of God as a little child, shall in nowise enter therein.”—Guthrie.
Cyclone and Tornado.
The difference between a cyclone and a tornado is defined by Wm. Ferris, of the United States coast survey, in the Journal of Telegraphy, as follows: A cyclone is usually a broad, flat, gyrating disk of atmosphere, very much greater in width than altitude; a tornado is a column of gyrating air, the altitude of which is several times greater than its diameter. Cyclones are born of conditions extending over large areas; tornadoes depend rather upon the vertical relations of the atmosphere, and occur when, owing to the local changes of temperature, the under strata of air bursts up through the overlaying strata. The enormous velocities of the ascending currents of tornadoes are supposed to be caused by the difference between the gyrating velocities above and those on the surface. It is these ascending currents which carry up the vast bodies of water afterward precipitated in the form of a deluge of rain. The water is sometimes kept from falling by the ascending currents, and is often projecting outside the area of the tornado, when it falls in a gentle shower over a large area. When the weight of the water overbears the force of the ascending currents, there occurs the tremendous fall of rain known as a cloud-burst. When the area of the tornado is very small, a land-spout or water-spout may be formed, according as it is over land and water. The width of these spouts range between two feet and 200, and their height from 30 to 1,500 feet. A white squall is an invisible spout formed when the dew point is low. The accompanying cloud is invisible because of its height, but below there is a raging and boiling sea, with a gyrating current of air above it. Land-spouts and water-spouts are hollow. —Elmira Advertiser.