Earlier text: GLAD TIDINGS OF SALVATION.CHAP. xxviii, 5. And Isaac sent away Jacob; and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother. Sent away Jacob. Whoever observes Jacob’s life, after he had surreptitiously obtained his father’s blessing, will perceive that he enjoyed very little worldly felicity. His brother proposed to murder him, to avoid which he was in a manner banished from his father’s house; his uncle Laban deceived him, and treated him with great rigor;—after a servitude of twenty-one [Dr. A. Clarke, see his calculation, says 40] years, he was obliged to leave him in a clandestine manner, not without danger of being brought back, or murdered by his enraged brother;—no sooner were these fears over, than he experienced the baseness of his son Reuben; he had next to bewail the treachery and cruelty of Simeon and Levi; then he had to feel and lament the loss of his beloved wife; he was next imposed upon by his own sons, and had to lament the supposed untimely end of Joseph;—and to complete all, he was forced by famine to go into Egypt, and there die in a strange land. So just, wonderful, and instructive, are the ways of Providence!—Greenfield. VERSE 11. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. We know not to what hardships we may in Providence be called; it is therefore prudent to inure ourselves to labor and self-denial; as the mean accommodations, which are intolerable to the delicate and luxurious, are scarcely inconvenient to those, who have been accustomed to labor and fare hardly.—Scott. Wrapping their heads in their mantles, the Arabs, like Jacob here, often sleep abroad, with a stone for a pillow.—Boothroyd. VERSE 12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to Heaven; and behold the angels of God ascending and descending on it. Prof. Bush has given, in a note of considerable length, his reasons for believing that, ‘instead of an ordinary ladder,’ the original rather imports, that the object of vision in Jacob’s dream was a ‘towering elevation, as of mountains cast up, and heaped in one, of broken sides, as steps or stairs for ascent; typifying the succession of kingdoms afterward made known to Daniel, agreeably to the Jewish commentators.—Jenks. VERSE 13. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. Oil.] Vegetable oil; a very common article of food in the East, the S. of Europe, &c., where it is used much as we use butter. Oil indeed would be thought as indispensable as bread to a person making ever so hasty a journey. It seems also to have been used to lubricate the travel-worn limbs, and was, and is considered very invigorating and refreshing, as appears from many texts of Scripture, and from the accounts of travelers in hot countries. Its medical virtues have also ever been highly esteemed. CHAP. xxix, 2. And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered their flocks; and a great stone was upon the well’s mouth. A great stone.] In Arabia and other places, they cover up their wells of water, lest the sand, which is put in motion by the winds, should fill and quite stop them up.—Chardin. So great was their care not to leave the well open any length of time, that, as we see, they wait till all the flocks are gathered, and then, on the flocks being watered, immediately replace the stone.—Harmer. BLESSED ARE THE MEEK, FOR THEY SHALL INHERIT THE EARTH.
By M. W. HOWARD
BLESSED benediction! coming from the lips of the Son of God; from the lips of “Him by whom the heavens were made,” and who has all power both in Heaven and upon earth! How little does the greatness of this promise enter into our conceptions? and how little do we comprehend who are the meek! David, speaking by inspiration, assures us, that “The meek will God guide in judgment,” a promise which to-day more concerns the Christian than the former; since it is a guarantee for the fulfillment of it, as also proof of the apostle’s words, “Godliness is profitable unto all things; having promise of the life that now is, and of that which is to come. 1 Tim. iv, 8. It is also a pledge, for to answer to David’s prayer, “Guide me by thy counsels, and afterward receive me to glory;” is the result of such a life, as truly as effect follows cause. Yet never for a moment should the thought creep into our hearts, as I recently heard expressed in prayer, “that we might so live as to be able to demand of God a just recompense of reward,” but always bear in mind our Saviour’s teachings, that “having done all, we are to say we are unprofitable servants.” The truly meek will have these feelings, ever remembering those other memorable words: “By grace are ye saved, through faith; and that not of yourselves; it is the gift of God.” Eph. ii, 8. But meekness is a character to be attained; for we are admonished in God’s word to “seek meekness, if so be ye may be hid in the day of the Lord’s anger.” Zeph. ii, 3. Then there is a day of the Lord’s anger coming upon mankind—a day when his long-suffering has reached its appointed bounds. In that day, oh! blessed are the meek for they shall inherit the earth. Ps. xxxvii, 11. “The meek shall eat and be satisfied.” Ps. xxii, 26. But amid the strife and turmoils of this life, how often do we see the meek escape from outbursts of human passion. This meekness, so much to be desired, is it easily attained? A few, meek and quiet spirits may answer, yes! But the majority of us, surrounded as we are by the daily chafing, irritating influences of life, can testify how frequently we forget that the words “great peace have they who love thy law, and nothing shall offend them,” is one of the declarations of the word of God. At times, clad in the panoply with which Christ enrobes us, we abide the test, and rest meekly in the “Tower of strength, into which the righteous may run and be safe.” But alas! far oftener our equanimity is disturbed by some trifling annoyance—perhaps so trifling that we ourselves wonder afterward that it ruffled our serenity, and repent with bitter reproaching. These very annoyances are intended as the discipline by which we are to decide, whether we be masters of ourselves, and possess meekness of character; or whether we shall be “tossed by the restlessness and agitation of the world,” miserably susceptible to merely outward influences. But they who, chastened by this discipline, learn to walk “with all lowliness and meekness, with long-suffering, forbearing one another in love,” Eph. iv, 2, shall be counted worthy317to inherit the earth. What a blessed anticipation, the earth in possession of the meek! blessed because among the meek no jars and discords arise, but in meekness and quietness they possess an inheritance, redeemed by Christ from its primal curse, under which it has groaned for six thousand years, waiting for its redemption, even as we ourselves wait for the redemption of our bodies. Rom. viii, 22, 23. Malone, N. Y., Sept., 1867. Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M'Cheyne. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. Matt. vii, 3-5. These verses show that while Christ addressed his disciples as the children of God, he yet warned them that there might be hypocrites among them. If a man, whose eyes were closed with some obstruction or disease (which like a beam was evident to all, and which entirely prevented his seeing any object distinctly) should affect curiously to spy out some little particle in another man's eye, and officiously offer to remove it; he would render himself ridiculous. His attention should be directed to the disordered state of his own eyes, and his endeavors used to remedy it, before he offered his assistance to his brother. Thus while Christians should watch over one another, and point out and remedy even small mistakes in each other's principles and practices, the man who presumes to reprove every defect of others, when his own spirit and conduct are notoriously wrong, only proves his own officiousness and hypocrisy. He who would become a wise reprover must begin at home; and first take heed to himself and his doctrine, temper and conduct. When these are become unexceptionable, he may with propriety, authority, and hope of success, offer his help to his brother in rectifying their judgments and promoting their sanctification: yet he will do it with humility, tenderness and candor. But alas! it is observable in spiritual optics, a beam in the eye generally renders a man quick-sighted in discerning other men's faults, and blind only to his own. It is probable that our Lord alluded to some proverbial expression familiar to his hearers, the knowledge of which would throw more light on the subject, than any criticism on the original words can do. “There was a proverbial speech among the Jews, in and before Christ's time, set down afterward with some variation in the Talmud thus. “They which say to others, Take out the small piece of wood out of thy teeth, are answered, Take out the beam out of thine eyes: to check the impetuosity of those who are always censuring and condemning others for small matters,—when they themselves are much more to be reprehended.” —Hammond's Scott's Notes. AN EXAMPLE OF PERSEVERANCE.
By S. E. Lindsley
We find that those individuals who have become eminent and distinguished in any direction of usefulness, have possessed perseverance in a very large degree. I was forcibly reminded of this fact a short time since, while reading something of the early life of John Kitto, author of Kitto’s Encyclopedia, from which we derive so much valuable information on Bible subjects. Perhaps a little sketch of the same will not be uninteresting to the young readers of the Review. I write merely from memory, not having the book at hand. He was born in Plymouth, England, in the year 1804. He was cradled in the lap of penury, and still worse, his father was the victim of intemperance. Happily, in the tenderest years of childhood, his good old grandmother took him to live with her. She gave him much good instruction, and he clung to her with all the ardor of his youthful affections. In childhood he evinced the strongest love of learning, and spent all his pennies for books. Not being able to buy such, or as many as he wished, he borrowed of his friends. Ashamed to continue to beg such favors, he modestly stated his request in writing, and sent it where his delicate feelings forbade his asking in any other way. He had little relish for the sports which other boys of his age engaged in, but was content to spend his spare time in reading. Thus at an early age he acquired much useful knowledge. After a few years had passed away quite pleasantly, his grandmother’s health failed. She was stricken with paralysis, and, with John, was obliged to become dependent on his father for support. His condition was then very miserable. He was obliged to work very hard, and suffered much unkind treatment from his father. Still his thirst for learning was unabated. He chose the garret, being more secluded for his sleeping place, furnished it with a stand, and a pine torch for a light, and here he spent his leisure, and many of his sleeping hours in his favorite occupation. But a severe calamity awaited him. He was at work with his father upon the roof of a building, and was at that moment thinking with a sense of dread of the sudden death of a young friend, when his foot slipped, and he fell a distance of thirty-five feet. He was insensible for two weeks, and when consciousness returned, it was found that he was entirely deaf. This occurred when he was thirteen years of age. He could now do little to help his father, and a short time afterward was sent to the workhouse for support. This was a great trial to him. But even there he was just as eager for learning, and as a means of self-improvement, and of spending his spare moments, he commenced keeping a journal, which practice he continued as long as he lived. Let us reflect for a moment! A poor deaf boy, whose father was a drunkard—himself a pauper in a workhouse—keeping a journal! Who ever heard of such a thing! An extract from it at this time reads, “Jan. 14. Gained the idea that I had better sometimes be imposed upon than never to trust.” Certainly a bright idea for one so young to record. Three or four years after he went to the workhouse his grandmother died. In his journal he describes his feelings at that time in the most pathetic language. I took some note, and will give a portion of it as nearly as I can, on account of its high tone and excellent character. He obtained leave to visit home, hoping to see her alive. He says: “I ascended the stairs with noiseless tread, that I might not disturb her. Useless precaution. She was dead! Think you I wept? I did not weep. Tears are far less sorrows. The sluices of my eyes were dried. I remember that I have sometimes wept for childish sorrows, then why not for this great affliction. But God forbid that tears should be the test; for I felt insupportable agony. When I saw that the hands which had so often fed and caressed me were stiff and motionless forever;—guess my feelings, for I cannot describe them. Born to be the sport of fortune, to find sorrow where I hoped for bliss, to be a mark for the giddy and gay to shoot at; what I felt at the loss of my almost only friend, is beyond description. Gone forever! This is a word of agonizing poignancy! Yet not forever. I may hope to meet her again. This is my consolation. Already I anticipate the moment when, putting on the robe of immortality and celestial splendor in the presence of our God, we shall meet again, never to part. Accursed be the atheist, who seeks to deprive man of his noblest privilege; of his hope of immortality, and degrade him to a level with the beast which browses the grass of the field. What were man without this hope?” Thus wrote young Kitto. How many youth at the present time would be ashamed to manifest emotions of grief at the death of so aged a friend. Six months after this, through the influence of some who had interested themselves in his behalf, he was apprenticed to a shoemaker. This man proved to be a cruel wretch, and often treated him in a barbarous manner. At this time so intense was his grief that he even contemplated suicide. Unable to endure it longer, he prepared a complaint in writing, and sent it to those gentlemen who were interested for him. They saw in him material for future usefulness, and kindly provided him a home where he had access to a large library, and the command of his time. He proved his gratitude to his benefactors by improving well these privileges, and cheerfully yielding to their counsel. He practiced addressing letters of advice to himself, particularly on each returning birthday. The following extract is a specimen: “Enjoy the present. Make the most of the opportunities you now possess, and leave the future to itself and to God. The present only is your own; both the future and the past is beyond our power. It is therefore the mark of a little mind, to suffer fears of futurity or regrets for the past to embitter our present moments, and to cool our exertions in the pursuits and duties in which we are engaged.” These were the beginning of better days for the poor deaf boy. He afterward learned the art of dentistry, and of printing. He was an earnest student of the Bible, and gave evidence of being a sincere Christian. He became the author of several valuable works on Biblical History, and thus rendered himself a blessing to the world. Without a large amount of perseverance he would probably never have risen above the capacity of a servant in the workhouse. With it, he made great attainments in learning and usefulness. Now, my youthful friends, let us learn a lesson from the life of this good man. Were his aspirations high? Ours are higher. His object was to become an educated and useful man in the world. Ours is to become fit for the society of Heaven. He met with obstacles. So do we. If he needed much perseverance, surely we need a double portion. We need it in correcting our wrong habits, in fulfilling our vows to the Lord, in short, in performing every duty, which if we do, we well know will render us so peculiar from the world around us. But let us never lose sight of the object we would gain.—Eternal life in the kingdom of God, a home and a mansion in our Father’s house. And this so soon to be realized! Oh! then let us persevere. It is not enough that we keep our good resolution a day, a week, or a month. If we then relapse into carelessness and indifference, we do not persevere. “But he that shall endure unto the end, the same shall be saved.” Blessed promise! I feel the necessity of cultivating this virtue. We have no time to lose. Heaven will help us if we help ourselves. New Haven, N. Y., Oct., 1867. Of a great many that seem to come to Christ, it may be said that they have not come to him, because they have not left themselves.—Archbishop Leighton. REFLECTIONS.
By Simon Patten
How often is my heart oppressed,
How oft by sorrow driven,
To seek a place of blissful rest,
That rest that's found in Heaven. And though my troubles may increase,
And dangers thicken fast,
I'll ever hope for that sweet peace,
The saints will gain at last. It was a rough and thorny way,
My Saviour trod below,
And shall I seek for pleasure gay,
Or with the scorners go? No, my Redeemer, help me here,
To cast my all on thee;
And tread the path till thou appear,
Where I thy footsteps see. If you would be nothing, just wait to be something. The New York Sabbath Committee have issued a circular to the people of New York with the above title, for the purpose of counteracting the influences which have been, and will be, brought to bear, to effect the repeal of the clause of the Excise Law prohibiting the traffic in liquor on Sunday. There have recently been meetings of Germans in this and other cities, in which strong resolutions have been passed against Sunday laws, and in which the members have pledged themselves to cast aside political considerations, and to vote only for candidates who are opposed to Sunday and Temperance legislation. Last summer the German Central Republican Committee of New York sent a petition to the Constitutional Convention of the State, urging “that Sabbatarian and Temperance legislation be forever banished from the statute-book,” and declaring “that they will never vote for a revised constitution which sanctions such laws.” The New York Democrat, the leading German Republican daily paper of the State, winds up a series of anti-Sunday articles with the demand: “Equality of rights for all! No caste of priests! Either abolish the observance of Sunday altogether or close the churches on Sunday.” The cry is raised that the law interferes with civil and religious liberty, and that it is hard, beyond precedent, in its requirements; neither of which is true. Liberty is license when it interferes with the rights of others; and the Sunday law but protects those who believe in the sacredness of the day. In 1855, a city ordinance was passed, and approved by Fernando Wood, mayor, as stringent as that now in force, which, though practically null, was virtually in operation till the present law superseded it. Judge Allen, of the Supreme Court, in 1861, declared the Christian Sabbath to be a civil institution, concerning which legislation is perfectly legitimate; and Judge Wright, in delivering the unanimous opinion of the Court of Appeals, in December, 1866, pronounces the present Excise law “more liberal than that which it supersedes, or any general law since the organization of the Government, as a part of its police system, regulating, restraining, and prohibiting the traffic in intoxicating drinks.” It is feared that, to gain the votes of so large a body as the Germans, political partisans of either party may consent to their demands, and give the desired pledges. Let all friends of order and religion learn wisdom from their foes, and, throwing down all barriers of party, resolve to vote only for such men, in city and State, as are pledged to uphold the Sunday law. We have heretofore argued the beneficial effects of the law upon all classes. We presume THE METHODIST has few readers who do not desire Sunday to be held sacred. What is needed is the sense of individual responsibility, and of importance of individual action. We are a Christian, as truly as we are a republican, nation, and we can as little endure the introduction of aggressive infidelity as of aggressive absolutism.—Methodist.