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Signs of the Times, Vol. 10, No. 19.

THE CITY OF OUR GOD

Signs of the Times

May 15, 1884

International Tract and Missionary Society · Oakland, California · May 15, 1884

THE CITY OF OUR GOD.

O CITY of the jasper wall, And of the pearly gate! For thee, amid the storms of life, Our weary spirits wait. We long to walk the streets of gold No mortal feet have trod; We long to worship at the shrine, The temple of our God. O home of bliss! O land of light! Where falleth neither shade nor blight! Of every land the brightest, best, When shall we there find peace and rest?
O city where they need no light Of sun, or moon, or star! Could we with eye of faith but see How bright thy mansions are, How soon our doubts would flee away, How strong our trust would grow, Until our hearts should lean no more On trifles here below. O home of bliss! O land of light! Where falleth neither shade nor blight! Of every land the brightest, best, When shall we there find peace and rest?
O city where the shining gates Shut out all grief and sin, Well may we yearn amid earth's strife Thy holy peace to win. Yet must we meekly bear the cross, Nor seek to lay it down Until our Father brings us home, And gives the promised crown. O home of bliss! O land of light! Where falleth neither shade nor blight! Of every land the brightest, best, Soon shall we there find peace and rest!
—Sel.

General Articles.

By Mrs. E. G. White

Prevailing Prayer.

BY MRS. E. G. WHITE.
"WATCH ye therefore, and pray always," is the injunction of Christ to his disciples. Again we read in the inspired word, "In everything by prayer and supplication with thanksgiving, let your requests be made known unto God."
God has made it our duty to pray. The riches of the universe belong to him. He has all temporal and spiritual treasures at his command, and can supply every want from his abundant fullness. We receive our breath from him; every temporal blessing that we enjoy is his gift. We are dependent upon him not only for temporal blessings, but for grace and strength to keep us from falling under the power of temptation. We daily need the Bread of Life to give us spiritual strength and vigor, just as much as we need food to sustain our physical strength and give us firm muscles. We are compassed with weakness and infirmities, doubts and temptations; but we can come to Jesus in our need, and he will not turn us away empty. We must accustom ourselves to seek divine guidance through prayer; we must learn to trust in Him from whom our help cometh. Our desires should be unto God; our souls should go out after him, and their attitude should always be that of supplication.
The reason that we do not realize greater help is because there is lack of earnest, fervent devotion. Jesus reproved the Pharisees for drawing near to God with their mouth, and honoring him with their lips, while their hearts were far from him. "God is a Spirit; and they that worship him must worship him in spirit and in truth." We must have a deep, earnest sense of our needs. We must feel our weakness and our dependence upon God, and come to him with contrition of soul and brokenness of heart. Our petitions must be offered in perfect submission; every desire must be brought into harmony with the will of God, and his will must be done in us. We must not pray in a doubting, half-hearted manner, but with full assurance of faith. When we come to him in this manner, Jesus will listen to our prayers, and will answer them; but if we regard iniquity in our hearts, if we cherish any darling sin, we may be assured that no blessing will be given in response to our prayers.
One sister said this morning that she did not have the experience she desired. She tried to do her duty as far as she could understand it, but she did not experience the joy and peace that others seemed to have. This sister does not believe the word of God. What has faith to do with feeling? Faith takes God at his word, with or without feeling. It "is the substance of things hoped for, the evidence of things not seen." We can believe our fellow-men, and can we not trust the word of God? When we go to him for wisdom or grace, we are not to look to ourselves to see if he has given us a special feeling as an assurance that he has fulfilled his word. Feeling is no criterion. Great evils have resulted when Christians have followed feeling. Satan can give feelings and impressions, and those who take these as their guides will surely be led astray. How do I know that Jesus hears my prayer? I know it by his promise. He says he will hear the needy when they cry unto him, and I believe his word. He has never said to the "seed of Jacob, seek ye me in vain."
If we walk in the light as Christ is in the light, we may come to the throne of grace with holy boldness. We may present the promises of God in living faith, and urge our petitions. Although we are weak, and erring, and unworthy, "the Spirit helpeth our infirmities." But too often our prayers are molded by coldness and backsliding. Those who do not deny self and lift the cross of Christ, will have no courage to approach a heart-searching God. We must learn to watch unto prayer, and to be importunate. When we have offered our petition once, we must not then abandon it, but say, as did Jacob when he wrestled all night with the angel, "I will not let thee go, except thou bless me," and like him we shall prevail. In the public assembly of God's people, prayers should not be offered that are suitable only to secret communion with him. We should pray understandingly and intelligently, and every day we should know better how to offer appropriate and prevailing prayers.
Jesus invites, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly of heart, and ye shall find rest unto your souls." This is no doubtful, uncertain promise, but a positive one. If we come to him, we shall not be disappointed. Yet how unwilling we seem to accept the gracious invitation. When in trouble, we too often go for help to our brethren, who are no wiser nor stronger than ourselves; but if we would go to Jesus, if we would take our troubles to him in prayer, we should find rest, and peace, and courage. The wisdom that God gives is unerring; his strength is sufficient for all our needs. Let us lay our burdens at the feet of Jesus, and, according to his promise, he will take the weary load, and encircle us in the arms of his love.
"I am meek and lowly in heart." There is a beautiful blending of tenderness and lowliness, majesty and humility, in the character of Christ. He who was the mightiest one that ever trod the earth, was also the most pure and sinless, and was the meekest of all. In the cluster of graces upon which he pronounces a blessing, meekness and poverty of spirit stand foremost; and among all his traits of character he selected this for the peculiar study and imitation of his disciples. "Learn of me," he says; "for I am meek and lowly in heart." And the inspired apostle Paul also, in exhorting his Corinthian brethren to manifest in their lives the fruits of the Spirit, beseeches them by the "meekness and gentleness of Christ." From the mountain summit, the tempter presented before our Saviour the kingdoms of the world in all their glory, making the sight as alluring and enchanting as possible; but none of these things moved the divine Son of God. Beneath all the glitter and pomp of earth, he saw misery, sorrow, and remorse,—suffering which earthly prosperity is powerless to alleviate; and he spurned the temptation and the tempter.
There are many who are surrounded with clouds of darkness. They try to do something themselves, some great and good work which will win the favor of God and make them happy, but they neglect the very work that they should do. But the path of happiness is the path of obedience. We should in no case blind our eyes to our true condition, and then pray in a loose, general manner. Prayers of this kind rise no higher than the petitioner's head, and bring no answer of mercy, because they are dictated by no sense of need. Says the apostle, "Examine yourselves, whether ye be in the faith; prove your own selves." Inquire into the character of your thoughts, purposes, temper, words, and deeds. Compare your experience with the declarations of Scripture, and see whether you are gathering with Christ or scattering abroad. See if your life testifies that you are in the faith.
As you discover your sinfulness, do not be discouraged; for Jesus has invited you to come to him. No humble suppliant was ever spurned from his presence. His patience is unwearied. The waves of mercy, beaten back by hearts hard as rocks, only return with a stronger tide of subduing, inexpressible love. Then shall we not closely examine our own hearts, and see if the soul-temple is not defiled by sins that are unrepented of? Shall we not cease to criticise the faults of others, while the deformity of ourown characters is left uncorrected? "The heart is deceitful above all things, and desperately wicked." It will deceive you if you let it, and will lead you to think that you are spiritually much better than you are.
We are here in a world of doubt and skepticism. The law of God is made void, unbelief seems to be in the very air we breathe; and to resist all these influences, and battle successfully against the powers of darkness, requires strong faith and earnest prayer. But amid all these opposing influences, we may repose in God with perfect confidence. I once read of an eagle that had left her home in the Alps, and clouds dark and heavy intervened between her and her home in the towering cliffs. She seemed bewildered, and with loud screams flew first one way and then another against the over-hanging clouds. Suddenly, with a shrill scream of determination, she darted upward through the dense clouds into the clear sky above. The clouds were beneath her, and she was again in her mountain home. And so may we rise above the clouds of skepticism, and dwell in the clear sunshine of God's presence.
We should search the Scriptures daily; for the word of God is our unerring guide. We must not, for the sake of worldly advantage, place ourselves under wrong influences; for by so doing we are entering into temptation. Are we choosing to remain near some central point of evil? Then let us test our motives thoroughly, lest Satan obtain advantage over us. If this is our post of duty, and we are letting our light shine, we may be safe; for when temptation meets us in the path of duty, it is our privilege to lean more heavily upon God.
The Christian has duties to do in the world, and God holds him responsible for their faithful performance. He is not to confine himself in monastic walls, nor to avoid all association with worldlings. It is true that his principles will be put to the severest test, and he will be pained by what his eyes see and his ears hear. But he must not, by becoming familiar with these sights and sounds, learn to love them. By association with the world, we incline to catch the spirit of the world, and to adopt their customs, tastes, and preferences. But we are commanded, "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters." Never let the world say that worldlings and Christ's followers are alike in their tastes and pursuits; for God has drawn a line between his people and the world. This line of demarkation is broad and deep and clear; it is not so blended with the world that it is not discernible. "The Lord knoweth them that are his." "By their fruits ye shall know them."
It is only by watching unto prayer, and the exercise of living faith, that the Christian can preserve his integrity in the midst of the temptations that Satan brings to bear upon him. But "whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith." Talk to your heart constantly the language of faith: "Jesus said he would receive me, and I believe his word. I will praise him; I will glorify his name." Satan will be close by your side to suggest that you do not feel any joy. Answer him, "This is the victory that overcometh the world, even our faith." I have everything to be glad of; for I am a child of God. I am trusting in Jesus. The law of God is in my heart; none of my steps shall slide."

Inconsistency.

By John O. Corliss

"How do Sabbatarians know that Saturday is the seventh day?" asked a speaker not long since. "It is impossible," he continued, "to identify the seventh day since the change from Old Style to New Style, as at that period an indefinite amount of time was lost, which so completely mixed up the days, that their definite order from creation cannot possibly be known."
The above is a fair sample of the way some dispose of the Sabbath. With one who does not stop to weigh matters, such an affirmative might be received without discount. But he who will look at the matter one moment, though he may not fully understand the nature of the change alluded to, ought to see how inconsistent is such a statement, especially when made by one who observes a definite day as a rest to the Lord. For if it be true that the Bible enjoins a rest of one day in seven, and we can get no trace of the original order of the days of the week, then certainly Saturday has just as strong claims to being the weekly rest as any other day of the week.
But the inconsistency of this position is further shown in the fact that its advocates themselves observe the first day of the week, stoutly affirming that such a practice is scriptural. Do they know that Sunday is the first day of the week? Certainly, they say, because the Scriptures teach that Christ arose from the tomb on the first day. Tradition and history, both sacred and profane, agree that the event occurred on Sunday. But we ask, how did the identity of that day stand the shock of the change from Old Style to New? Did not the first day become lost with the seventh, among the debris in that general wreck of time? Or, was it alone saved from that dire calamity—snatched as it were a brand from the burning—to become a glory and crown to Christianity, in contradistinction to the seventh-day Sabbath of the Jewish age? Let the advocates of "Lost Time" answer.
It is true, that from B. C. 45 to A. D. 1582, time was computed by what was known as the Julian year, that being nearly twelve minutes longer than the true solar year. Accordingly, in the year 1582 A. D., the beginning of the Julian year was about thirteen days behind the true time. It is plain to be seen that in this there was a disarrangement of the equinoxes; i. e., the sun actually arrived at an equinoctial point several days before the time indicated by the day of the month on which it should occur. To continue this mode of computation, it is evident that in time the seasons of the year would be entirely displaced.
In order to correct this difficulty, Pope Gregory XIII. found it necessary to add ten days. This was accordingly done in October, A. D. 1582, by simply calling the fifth day of the month the fifteenth. Protestant England adopted this reform in A. D. 1752, dropping eleven days between the second and fourteenth of September. Russia however still persists in keeping Old Style, and her reckoning is consequently twelve days behind the rest of the world.
But does this change to New Style affect the days of the week? Russia's Sunday is still identical with that of Europe and America. And why should it be otherwise? In the change made by England in 1752, of dropping eleven days from the calendar, there was no change of the day of the week. The third day of the month was simply reckoned as the fourteenth. Now if the third day of that month was Monday, calling it the fourteenth did not in the least change the name of the day. It was still Monday, but the fourteenth day of the month instead of the third.
The foregoing facts are so generally understood by those who have thought of the matter, that we wonder at times how men of apparent intelligence can face an audience and make such statements as are contained in the first paragraph of this article, without presuming upon the ignorance of their hearers.
For certainly any one above mediocrity can readily see that if time has been lost, and the identity of the seventh day was thus destroyed, it would be impossible to determine when the first day would occur. Yet just such nonsense is frequently dealt out to quiet those who would investigate the claims of God's Sabbath.
We are glad however to see of late a more decided inclination on the part of many to weigh religious questions for themselves. And as this tendency increases, the Sabbath reform—God's great testing truth for the last days—receives a greater share of attention. As the subject continues to be agitated, whether by friend or foe, it must enlist the co-operation of all who sincerely desire to walk in the way of God's commandments. J. O. CORLISS.

Tolerance of Vice

THERE are few more certain evidences of the deterioration of a man's moral nature than the increasing tolerance with which he views low standards of conduct, as held by others in that sphere of society in which his lot is cast. Virtue naturally revolts from vice.

Draw Nigh to God

"Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up."

The Trial of Faith.

By R. F. Cottrell

THAT we may know our motives and the strength of our faith, it is well to have something to test it. We might be deceived in respect to our love to God, his cause, and those for whom Christ died, had we nothing to test the strength of our love. Hence the trial is necessary; and if properly received and endured, will prove a precious benefit. Hence the utterance of the apostle: "That the trial of your faith, being much more precious than of gold." 1 Pet. 1: 7. And James says, "Blessed is the man who sustains trial; for, becoming an approved person, he shall receive the crown of life, which the Lord has promised to them who love him." Jas. 1: 12.—Campbell. He further says, "Let no one who is tempted say, Certainly I am tempted by God; for God is incapable of being tempted by evil things, and he tempts no one." He tempts no one to do evil; but he tries the sincerity of our faith and love; not merely because he has a right to do so, but for our good—that we may know ourselves and not be deceived, and consequently ruined.
That which is intended only for our good should certainly be received, not only with composure but, with thanksgiving. Hence he says, "Count it all joy, when ye fall into divers trials."
We are liable to deceive ourselves. We may think we are laboring for the cause of God and from a love of souls, while we labor for self, working for wages. If this is the case, a work of sacrifice—a work in which there is no hope of remuneration till the resurrection of the just—will do us good, since it will decide the question, whether we would "shut the doors" of the house of God, or "kindle a fire" upon his altar for nought.
We should welcome all that the providence of God permits, knowing that trials rightly borne will work for the glory of God and our own salvation.
God is testing his people in various ways. Who will prove true? He is giving us the opportunity to learn whether we are covetous, proud, and selfish or not; and if we find, when brought to the test, that we are self-lovers, or money-lovers, he graciously gives us the opportunity to correct and overcome these faults. And all have an opportunity now to prove whether we have love enough for those for whom Christ died to put forth self-sacrificing efforts for their salvation. Those who do this will be permitted to see the fruit of their efforts, as the reward of their toil; and thus enter into the joy of their Lord; provided they endure to the end in patient continuance in well-doing.
R. F. COTTRELL.

The Coming Kingdom of Glory.

By Dr. Cumming

THE first prophecy that sounded, amid the wrecks of Paradise, rich music in the ears of the fugitives that had sinned and fled from the glorious presence of the Almighty, was in these words: "The seed of the woman shall bruise the serpent's head." This prediction has not yet been wholly exhausted. That the seed of the woman is the Christ of Nazareth is unquestionably true. That he has finished transgression, made an end of sin, brought in everlasting righteousness, is also true. But can it be said as a historic fact already accomplished that he has finally bruised the serpent's head? That this has not been fully done, is obvious from such considerations as these: Satan is still the prince of the power of the air; Satan still works in the children of disobedience; Satan still sifts every Peter, buffets every Paul, and goeth about seeking whom he may devour. If these can be predicted of his power and presence in the midst of us now, it cannot with any fairness be alleged that his head is bruised. Satan is a living, restless, malignant power in this world, perverting where he cannot destroy; he still goeth about seeking whom he may devour; him we are still to resist. Therefore this prophecy has not been wholly translated into history; it is a process not yet completed. When Satan is cast down from Heaven, driven to the bottomless pit, and the kingdoms of this world have become the kingdoms of our God and of his Christ, then the great primal prediction will be exhausted.
Isaiah says: "The government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, the mighty God, the everlasting Father, the Prince of peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it and to establish it with judgment and with justice from henceforth even forever." This is the portrait of a personally present, triumphant and glorious Prince. The 53d chapter of Isaiah has been fulfilled on the cross; but the promises in this chapter of Isaiah will only be exhausted when the crown shall be unveiled in all its glory, and the throne shall be established forever.
It is obvious that the Jews looked for a literal sovereign. Were they wrong? No, certainly not; but they looked for a profile instead of a full-face view. They looked far across the humiliation, and rested their admiring eyes only on the glory. They spurned the intervening, necessary cross, and looked only for the splendor of the promised crown. Their ignorance or their error was fatal and disastrous; yet still what they looked for was a reality; but what they ignored was the only way by and through which that reality could ever be historically fulfilled. I admit a figurative interpretation is not excluded where that interpretation can be justified by a fair and reasonable exegesis; but here the words of a most able and accomplished divine are well worthy of our remembrance. The judicious Hooker, author of the "Ecclesiastical Polity," says, "I hold it as an infallible rule of exposition of the sacred Scriptures, that where a literal construction will stand, the far-therest from the letter is commonly the worst." And Prof. Stuart, a very learned American theologian, says, "It is one of the plainest and most cogent of all the rules of hermeneutics, that every passage of Scripture or any other book is to be interpreted as bearing its plain and primary and literal sense, unless good reason should be given why it should be trophically, figuratively, or metaphorically understood."
A disastrous error lay in the one-sided or partial interpretation of the Jews, but let us never forget that it is possible for us Christians, holding to the cross, which is our safety, to ignore or to shut our eyes to the rising splendor of the crown, which is the source of our hope and our happiness forever.
Another expression of his has also been misinterpreted: "My kingdom is not of this world." It is literally from the Greek, "My kingdom is not from this world." It does not spring from Cæsar; its birth is not in this world; it does not descend in any shape from the powers of this world. This meaning is obvious from what he adds: "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews." He evidently speaks of that spiritual kingdom he came to inaugurate, a kingdom which has lasted now eighteen centuries. But these words are not in the least inconsistent with the expectation of a future, glorious kingdom, visible from the river unto the ends of the earth; they simply rebuke the partial misapprehension of the Jew, who looked across Calvary, invisible to his jaundiced and prejudiced eye, and saw only the fulfillment of a glorious promise, that related to a kingdom that should have no end, and a glory that should have no shade. That this is no forced connection of these passages will be obvious from other texts scattered over the New Testament, one or two of which I will now quote. Gabriel said, "Thou shalt conceive, and bring forth a son, and shalt call his name Jesus." This was literally fulfilled. But what follows? "And the Lord God shall give unto him the throne of his father David," this has not been fulfilled, "and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end." Nathaniel said, what the Saviour accepted, "Thou art the Son of God; thou art the King of Israel." The dying thief was not corrected when he prayed, "Remember me when thou comest into thy kingdom;" a thing still future. And Jesus said to his disciples, "When the Son of man shall sit on the throne of his glory"—that is, the throne of David—"ye also shall sit on twelve thrones, judging the twelve tribes of Israel." And again, "I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." We must understand this to mean what the words imply in ordinary usage. They coerce and constrain the meaning of the word of God who try to prove that these words have simply a spiritual significance, and that they are all fulfilled and actualized in Christ's reigning over the hearts and consciences and minds of his believing people. Can it be said that the words of the Saviour in the gospel of St. Matthew have been fulfilled, "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?" or the promise of Gabriel to Mary, "He shall give him the throne of his father David;" "and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats; and he shall set the sheep on his right hand, and the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit," what we have never yet inherited on earth, "the kingdom?" If it be a spiritual kingdom, "the kingdom of righteousness, peace, and joy in the Holy Ghost," that is meant in all these passages, then every true Christian has inherited the kingdom already. But this cannot be, for he says, "Inherit the kingdom prepared for you from the foundation of the world." St. Paul writes, "The Lord Jesus Christ shall judge the quick and the dead." When? "At his appearing and his kingdom;" something still future. In the Apocalypse, when Christ returns, we are told, "The kingdoms of this world are become the kingdoms of our God and of his Christ, and he shall reign forever." And says St. Paul, in the Epistle to the Thessalonians, "The Lord himself shall descend from Heaven, and the dead in Christ shall rise first," called in the Apocalypse "the first resurrection;" after which, says John in that same book, "they lived and reigned with Christ a thousand years."
I have shown there are countless predictions of a future advent of Christ into our world. I have also shown that it is impossible, with any reasonable interpretation of the passages I have given, to suppose that Christ has fulfilled these glowing and magnificent predictions in any century that has passed away, from his crucifixion on the cross onward to the present hour. It will follow, therefore, from all this, that the earth is to be restored; that this orb of ours is to be the capital not only of our solar system, but, in all probability, of the universe itself; that the sunshine of Sinai, Calvary, Tabor, and Olivet, shall never be extinguished; they are too memorable ever to be forgotten; and that from this earth shall go forth the law, the light, and the love, that are to be the admiration and law of surrounding orbs, and that to this world other kingdoms throughout the universe shall look as to the kingdom of grace and righteousness now culminating in this kingdom of glory, swayed over by a scepter that shall have no interruption, and governed by a King of whose reign there shall be no end. Such seems the just and inevitable conclusion from the passages I have quoted, and I cannot come to any other. There never yet has been a perfect nation, a perfect government, or a perfect ruler. Despotism, monarchy, republics, aristocracies, all have risen, and all have disappeared in succession; and the very imperfections of all human governments, imperfections that multiply with their duration, seem to indicate, almost to prophecy that some more perfect and more excellent order yet will be, and that a Ruler and a reign will one day be reproduced in the world that will satisfy the demands, and gratify the yearnings of the human heart, and bring in a kingdom which shall never be destroyed. It is impossible to come fairly to any other conclusion than that a personal King is to reign over all the earth; that Jesus, the same Jesus whom they saw ascend from the Mount of Olives, "shall so come in like manner as ye have seen him go;" and he will fulfill in his person, and in the manifestation of his glory, and in the erection of his everlasting kingdom, all the prophecies I have quoted; for not one jot or tittle shall pass away from one of them until all shall be fulfilled.

The Spirit of Discontent.

THE other day we stood by a cooper who was playing a merry tune with his adz round a cask.
"Ah!" said he, "mine is a hard lot—driving a hoop."
"Heigho!" sighed the blacksmith on a hot summer day, as he wiped the perspiration from his brow, while the red iron glowed on the anvil; "this is life with a vengeance, melting and frying one's self over a hot fire."
"Oh! that I were a carpenter," ejaculated the shoemaker as he bent over his lapstone. "Here I am, day after day, wearing my soul away making soles for others—cooped up in this little seven-by-nine room. Hi-ho-hum!"
"I'm sick of this out-door work!" exclaimed the bricklayer—"broiling under the sweltering sun or exposed to the inclemency of the weather. I wish I were a tailor."
"This is too bad," petulantly cried the tailor—"to be compelled to sit perched up here plying the needle all the time. Would that mine were a more active life."
"Last day of grace! banks won't discount—customers won't pay—what shall I do?" grumbles the merchant. "I had rather be a truck, a dog, or anything else."
"Happy fellows!" groans the lawyer, as he scratches his head over some dry, musty records—"happy fellows! I had rather hammer stones all day than puzzle my head over these tedious, vexatious questions."—Sel.
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