THAT was an amazing request which Christ made of the Father the evening before His crucifixion.
Think of it! A sinless Being, one free from every moral blemish, without taint or stain of evil, beseeching the great Controller of the universe that every man, fallible, erring, helpless tho he might be, who should believe in Him, might become one with Him and the Father!
That was a most extraordinary petition, the most remarkable entreaty that was ever made for man. Wonderful must have been the assurance, the courage of Him who made it. It looks like unlimited presumption to ask so much for beings dead in trespasses and sins, for those even who were seeking His life, if they should believe on Him.
And who was this dauntless Advocate for man, for you and for me? Had He the right to make request so strange, so unique? Surely it is most important that we have definite information concerning Him; because thereon hang interests vital beyond all conception.
Let us see. Paul was a man whose statements have been promptly accepted thru nearly two thousand years. Once he saw the ardent Offerer of this prayer—Paul himself being on a journey of dire intent from Jerusalem to Damascus. Paul heard Him speak; Paul felt His power. Paul had the wisdom, then and there, to believe on Him.
Paul says of Him, "He is the image of the invisible God." "He is before all things, and by Him all things consist." "All things were created by Him and for Him." He is the "First-born from the dead."
The beloved John, who long walked by His side over the blooming hills and verdant vales of Judea; who saw Him create bread to feed the hungry multitude; who leaned upon His bosom at the ante-crucifixion supper; who heard that startling cry from the cross, "It is finished," wrote of Him over half a century later: He "was in the beginning with God." "All things were made by Him, and without Him was not anything made that was made."
Who can assert that John's statements are untrue? What living man can put himself back to that time, walk in company with that "Prince of Peace," thru those three years of most magnificent history, and affirm that John was mistaken, deceived, when he wrote that "as many as received Him [believed on Him] gave He power to become the sons of God"?
But from still farther back in historic distance, back unto years long gone by, when John wrote, and Paul wrote, a door opens and admits a flood of light upon the personality of this unequaled Prayer-maker. Thru that doorway issue tones of words spoken in great authority, expressive of utmost strength, of boundless knowledge, of skill unlimited.
Listen to a few of the words. They were spoken to Job after Elihu had finished his picturesque and powerful discourse upon the illimitable power, skill, wisdom, energy, and justice of God:
"Where wast thou when I laid the foundations of the earth?"
"Whereupon were the foundations thereof fastened?"
Or who laid the corner-stone thereof,
When the morning stars sang together,
And all the sons of God [beings placed in control over other worlds as was Adam over the earth] shouted for joy?"
"Or who shut up the sea with doors,
And said, Hitherto shalt thou come, but no further;
And here shall thy proud waves be stayed?"
"Where is the way to the dwelling of light?
And as for darkness, where is the place thereof?"
"Doubtless, thou knowest, for thou wast then born,
And the number of thy days is great!"
"Canst thou lift up thy voice to the clouds,
That the abundance of waters may cover thee?"
Canst thou send forth lightnings, that they may go,
And say unto thee, Here we are?"
John tells us that by the "Word," who was in the beginning with God, "all things were made," and that "without Him was not anything made that was made." The reader knows that John thus refers to Christ.
Hence it was Christ, who, in magnificent sentences, calls Job's attention to the myriad works of His hands; from the crystal treasures of the hail, frost, and snow, to the glory of two of the most brilliant constellations in the heavens; from the horse which scorns fear in the day of battle, to the proud eagle, sailing triumphantly 'neath the azure sky; from the threatening flash of the lightning to the invisible dew settling softly on leaf, flower, and fruit.
And this Creator of all things, this Man of great might, this One, who, during that night and next day, was to act the most conspicuous part in the most saddening, most impressive drama of the ages, was He who pleaded so tenderly, so touchingly, that those of the sinful human race who should believe on Him might be one with Himself and the Father.
Think what that means to us! what getting rid of sin; what accumulation of moral power on our part; what imitation in habits of thought, speech, and action; what change of attitude toward this present life, attitude as set, as stable as the tides of the sea, as the graining in wood, the veining in leaves, the tinting in flowers!
But think what it means to us, whom sin has thrust down so low! what honor to be made one with Him who strewed the heavens with gems blue and golden; who, from green hills and mountains, from clarifying winds and beaming skies, from ebony clouds and radiant sunsets, talks with us in tongues more multiplied than those at Pentecost; who, in His tenderness of heart, His magnanimity of nature, thus invites the race laden with evil, worn with the conflict of life: "Come unto Me all ye that labor and are heavy-laden, and I will give you rest." Gladdening words! And as welcome as from the lips of a beloved mother!
But to what extent, and in what respect, shall we be like Him; be made one with Him and the Father? Not in creative power, certainly; not in power to recreate, restore, lives forfeited thru sin; not in ability to lay down our life that we may redeem others, but in holiness, in righteousness, in happiness, in readiness to subjugate self, in power to go and to do whatever spiritual beings of lofty nature may accomplish. We shall be one with them in refined, elevated, mental state, in exalted affection, in taste for high7occupations. Our interest in other worlds in all the universe will be one with theirs.
"We shall be like Him; for we shall see Him as He is." John 3:2.
The Grand, Divine, Eternal Judgment.
By H. S. Prener
"For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse." Rom. 1:20.
The solemn investigative judgment is now going on. The Scripture of truth emphasizes that the close of this court calendar seals us for "weal or wo." The foregoing Bible text sanctions our reasoning from the known to the unknown. Is there a finite judgment among men that can compare favorably with the infinite, eternal judgment?
The remarkable business system of the Mercantile Agency with two hundred offices in every part of the world, and their extraordinary ability to keep an accurate record of 1,500,000 business houses should stamp itself upon our minds as the best example of twentieth century business management; and a survey of the machinery of this worldwide institution may give us an inkling of God's system and organization in heaven and may lead us to credit God with the ability to keep an accurate record of the thoughts, words, and deeds of individuals on the earth.
This corporation is organized to systematize the gathering of credit information. "Modern commerce is based upon credit to an extent scarcely realized by those who have not given the subject special attention. Thousands of record books fill the shelves of this agency, but one book which is certain to interest us is known as the Reference Book, and may be likened to God's book of life. It contains 2,234 pages, averages 700 names to a page, and contains more than 1,500,000 in all. Hundreds of thousands of names are inserted each year; hundreds of thousands are obliterated. An average of 3,144 changes are made each business day.
"This vast amount of labor relates solely to items reported by the various offices involving changes in the Reference Book. Weekly newspapers publish the reports sent to them each week by all the branch offices showing the failures by weeks, months, and for each quarter. The monthly, quarterly, and annual statistics based upon these returns are very elaborate, embracing altogether thirty distinct classifications."
If a set of weak, mortal beings can build up a commercial enterprise to cover the earth and record the doings of the business houses, chambers of commerce, boards of trade, and shipping interests the world over, why not believe what the "Scripture saith" respecting the "Judgment," the organization of heaven, and the clerical ability of the angelic host.
The message of Rev. 14:6, 7, "The hour of His judgment is come," has been heralded to the world. The "Ancient of Days" is Judge; judgment sits; books are opened (Dan. 7:10). The angels report and witness to the cases on the docket (Eccl. 5:6; 10:20; Dan. 7:10; Matt. 18:10). Christ our Advocate is present (Dan. 7:13), pleading and confessing before the open court (Luke 12:8; Rev. 3:5). The great "book of life," containing the names of all overcomers, will be open for inspection and careful scrutiny (Rev. 20:12).
The merciful Judge will take into account the birth, surroundings and training of each individual brought to the judgment bar (Ps. 87:4-6). Our prayers, our alms, our sins of omission and commission are on record (Acts 10:4). The following details are on file: Given name, surname, whether we are permanent or transient, with whom we reside, and address (Acts 10:5, 6).
Profession without the doing is an abomination unto the Lord.
Some business houses hire good office furnishings, install a number of typewriters, make profuse promises under their prettily embossed letter-heads and glaring headlines in trade journals and newspaper "ads," while the records on the books of the Mercantile Agency read, "Not known; questionable."
Corporations may fool the Mercantile Agency some of the time; some firms may fool it all the time, but God is not fooled any of the time (Gal. 6:7). It is the same with our lives as individuals; "for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart" (1 Sam. 16:7). An individual's profession without possession will be marked in heaven. Following the name, "not known" will be inscribed (Matt. 7:21-23).
The grand, divine, eternal judgment—it is marvelous in our eyes. "Such knowledge is too wonderful for me; it is high, I can not attain unto it." Ps. 139:6.
To think! God knew us and had us on record before birth (Ps. 139:16). "O, the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" Rom. 11:33. H. S. PRENER.
The Dead.
By Arthur L. Manous
Concerning whom should we not be ignorant?
"I would not have you to be ignorant, brethren, concerning THEM WHICH ARE ASLEEP." 1 Thess. 4: 13.
When a man dies what becomes of his thoughts?
"In that very day his thoughts PERISH." See Ps. 146: 3, 4.
Do the dead have any memory or know anything?
"The dead know not anything, . . . for the memory of them is forgotten." See Eccl. 9: 5.
Can dead men love or hate?
"Their love, and their hatred, and their envy, is now PERISHED." Eccl. 9: 6.
Is there any knowledge in the grave?
"There is no work, nor device, nor KNOWLEDGE, nor wisdom, in the grave, whither thou goest." Eccl. 9: 10.
Can a man hope for the truth after death?
"The grave can not praise Thee, death can not celebrate Thee: they that go down into the pit can not hope for Thy TRUTH." Isa. 38: 18.
Who only shall praise the Lord and make known His truth?
"The LIVING, the LIVING, he shall praise Thee, as I do this day: the father to the children shall make known Thy truth." Isa. 38: 19.
Can any in the grave remember and give God thanks for anything?
"In death there is NO REMEMBRANCE OF THEE: in the grave who shall give Thee thanks?" Ps. 6: 5.
Do the dead praise the Lord?
"The dead praise NOT the Lord, neither any that go down into silence." Ps. 115: 17.
Do the righteous go to heaven at death?
"Men and brethren, let me freely speak unto you of the patriarch David, that he is both DEAD and BURIED, and his sepulcher is with us unto this day." "For David is NOT ascended into the heavens." See Acts 2: 29, 34.
When will the dead be awakened and "raised out of their sleep"?
"Man lieth down, and riseth not: TILL THE HEAVENS BE NO MORE, they shall not awake, nor be raised out of their sleep." Job 14: 12.
Where do the dead wait "till the heavens be no more"?
"If I wait, the GRAVE is mine house: I have made my bed in the darkness. . . . Our rest together is in the dust." See Job 14: 13; 17: 13-16; 3: 11-19.
How long will the dead wait in the grave?
"All the days of my appointed time will I wait, TILL MY CHANGE COME." Job 14: 14.
When will the "change come" for all the righteous?
"We shall not all sleep [die], but we shall all be changed, in a moment, in the twinkling of an eye, AT THE LAST TRUMP: for the trumpet shall sound, and the [righteous] DEAD SHALL BE RAISED INCORRUPTIBLE, and we shall be changed." That is, we "that are Christ's AT HIS COMING." See 1 Cor. 15: 51-54, 23.
With what words should we "comfort one another" concerning the dead?
"But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, EVEN SO them also which sleep in Jesus will God bring with Him [from the grave, Heb. 13: 20; Rom. 8: 11]. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent [precede, R. V.] them which are asleep. For the Lord Himself shall descend from heaven with a shout; with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. WHEREFORE COMFORT ONE ANOTHER WITH THESE WORDS." 1 Thess. 4: 13-18.
ARTHUR L. MANOUS.
He Knows Best.
By Robert W. Grizzard
If life were made of sunny days,
Would we then feel the need,
Our hearts in humble prayer to raise,
And for God's guidance plead?
If life were woven of somber days,
And pain were all our fare,
Would bitterness not mix with praise,
And love be dimmed by care?
He best may know. Our every need
And hope before Him stand;
He measures to each one indeed
What his days may demand.
—Robert W. Grizzard.
How Does Christianity Affect You?
By Editor
We do not refer to its power in breaking the fetters of gross sins, in separating its receiver from the world, from worldly aims, objects, ambitions, pursuits. Unless our religion does this for us, it is not Christianity. We may call it after the Master, yet it is but a lifeless profession.
The Christian may do every legitimate work, pursue every honorable calling consistent with his profession, which a worldling may do or follow, but he does his work and pursues his avocation with the dominant motive of glorifying God, with eternal ends in view, while the worldling, honorable tho he be, has for his object only the temporal. Integrity, honesty, square dealing, purity of heart and motive, ought to be dominant in every Christian above the world's highest standard.
The foregoing are among the basic things of Christian character, the frame timbers of the superstructure. They declare to the careful observer that the building is reliable and safe; but they do not say that it is comfortable, pleasant, inviting. The house may be strong, capacious, but illy arranged, cheerless in aspect, rough and unfinished; and its owner may thus leave it forever. Even so some Christian characters are developed, or suffer from lack of development; they lack adjustment, finishing, polishing, and oftentimes the saddest feature is that the character-builders are unwilling to submit to the divine Architect. Thus they themselves lose blessing and power, and they also grieve their brethren and turn souls from the truth.
Christianity demands a finished character, builded on the foundation of absolute self-denial and the eternal righteousness of God. It demands that the work of refining, adjusting, polishing, beautifying, shall go on unto the end. It is hard for the rough-cut diamond to submit to the cutting and polishing; it is painful for the crooked, cross-grained timber to obtain the requisite polish; but these things are necessary to test and beautify either diamond or wood.
Let us make the application in typical cases. Here is a man whom God's Gospel has taken from the rough stone-heap of the world. He has received many hard knocks before God took him in hand. He is used to them. He stands the heavy cutting and chiseling well; but he does not take kindly to the polishing. His manners are naturally rough and uncouth; his language is coarse and repulsive; his voice harsh and repellent. He is too willing that all these should so remain. Yet Christianity demands that his very mannerisms shall be improved. For Christ's sake his hard, rough ways should become soft and gentle; his language choice and refined, his voice soft and winning. It will mean a mighty conflict, many sore, wearisome struggles, many defeats, discouragements, humblings of heart, and confessions of sin; but let him persevere, remembering the words of Inspiration, "Thy gentleness hath made me great."
Another Christian soul has had his early rearing among the light and trifling, the slangy and loose in language. The "funny" thing must be said; it makes some one laugh. The slang phrase must be used; it is new and "smart." Rather than say, "I can not interfere, or bother, with that or this," it seems funnier and wittier to say, "I'll not monkey with that." The monkey is a cheap imitator, and such talk is cheap imitation, unworthy of a Christian. Put it away forever, and substitute for it pure, elegant, proper speech, edifying and refining.
Other devoted Christians have been taken from environments which were not conducive to cleanliness or neatness of person or clothing. Soiled clothing, dirty hands, neck, teeth, ears, or finger-nails do not trouble them. But it does trouble their more particular neighbors and friends. It does embarrass their refined brethren and sisters. It does reflect upon the religion of Jesus Christ, one of whose apostles taught: "I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service." Rom. 12:1. "Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." 2 Cor. 7:1. O Christians, let God finish us in His own workshop till all uncouthiness, harshness, slanginess, cheapness, filthiness, shall pain us if in ourselves, and be put away forever. "Finally, brethren, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, THINK ON THESE THINGS." Phil. 4:8.
AS was seen in last week's study in Romans, the first part of the seventh chapter presents the strong figure of the sinner's becoming dead to his past life of sin in order that he may be united to Christ. The illustration is given of the woman being bound by the law to her husband so long as he liveth, but if the husband is dead the woman is free to marry again. By the illustration Paul showed how the sinner could come to Christ, and also the binding obligation of the law of God. His conclusion, as expressed in the twelfth verse, is, "So that the law is holy, and the commandment holy, and righteous, and good." The remainder of the chapter is the following:
"Did then that which is good become death unto me? God forbid. But sin, that it might be shown to be sin, by working death to me thru that which is good;—that thru the commandment sin might become exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do. But if what I would not, that I do, I consent unto the law that it is good. So now it is no more I that do it, but sin which dwelleth in me. For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but to do that which is good is not. For the good which I would I do not: but the evil which I would not, that I practise. But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me.
"I find then the law, that, to me who would do good, evil is present. For I delight in the law of God after the inward man: but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
"Wretched man that I am! who shall deliver me out of the body of this death? I thank God thru Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin." Rom. 7:13-25.
The first verse in the foregoing quotation should be studied in connection with verse 12 which was the last verse in the study for last week. That verse is the conclusion that the apostle has drawn from his reasoning, and reads: "So that the law is holy, and the commandment holy, and righteous, and good." Then the question is raised that forms the opening sentence of verse 13, "Did then that which is good become death unto me?" Was it the law and the commandment that was "holy, righteous, and good," that was the occasion of death? To this question the emphatic "God forbid" is the answer. It was not the law, "but sin, that it might be shown to be sin, by working death to me thru that which is good."
Then it is very clear that the reasoning of this scripture is to show that it is sin that causes death; and the purpose of the law is to cause sin to appear in its true light, the evil thing that it is. "For we know that the law is spiritual: but I am carnal, sold under sin." Verse 14. It is the natural, sinful man that is carnal. But God's law is spiritual, and its mighty rays of clear light reveal the sin that is already there, and cause it to appear in its true light. It is the secret, hidden disease that is surely working death. God's law does not create the sin, but instead it reveals the thing that is already rooted in the sinful heart and working the ruin of the individual.
"For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do." Verse 15. How true this statement is! Any one who has tried to break away from any of the evil habits that sin has formed, knows just what the apostle is talking about in the foregoing text. He knows that it is the very nature of sin to keep him doing the thing that he hates, and the things that he would do as his ideals of right are not accomplished at all. Good resolutions are formed on birthdays, on New9Year's day, and at other times, but these resolutions are not kept.
Paul would impress this great truth upon our minds, for he states the same thought over again in verse 19 in these words: "For the good which I would I do not: but the evil which I would not, that I practise."
From this experience of trying to break away from sin and finding that we are bound by it in chains that we have no power in ourselves to break, the conclusion is again reached, "But if what I would not, that I do, I consent unto the law that it is good." Verse 16. Thus are we brought again and again in this scriptural reasoning to the important question that the law is good, and is an essential part of the Gospel plan to bring the sinner out of his awful condition, and implant within him the workings of righteousness.
Men have tried to break away from the binding claims of God's law because its commandments may not be convenient for them to observe. And in order to ease their consciences, they have taught that the Ten-Commandment law of God belongs to an old order of things, and has been done away. Stranger still, some of them have taken these very texts which we are now studying, and, by wrestling them, have sought to show that they teach that doctrine of anarchy. But how can such conclusions be honestly reached when it is stated over and over that the law is binding, and has an essential place in pointing the wrong-doer into the way of righteousness? If men had not thus tried to evade the law of God, which is the foundation for all law, we should not see the lawlessness and anarchy that are so apparent in all parts of the world at the present time.
"I find then the law, that, to me who would do good, evil is present. For I delight in the law of God after the inward man: but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members." Verses 21-23. Then there is a "law of sin." But in the very nature of things this law of sin is a law that has come into existence because of sin, and not a law that God has made. It is in nowise a creation of our divine Father; it is "a different law in my members," and it is all the time "warring against the law of my mind." It is in open and constant warfare against the law of God which is ever pointing the way of righteousness, and it is also at war with the Gospel which is constantly offering the remedy that relieves us from sin and establishes us in the ways of right-doing.
In view of this ever-present "law of sin" that holds the individual in such fetters that he can not do the things that he would, the apostle cries out, "Wretched man that I am! who shall deliver me out of the body of this death!" And then comes the prompt answer to the question: "I thank God thru Jesus Christ our Lord." Yes, there is deliverance for every one. And this deliverance is absolute and complete, and floods the soul with perfect peace and indescribable joy. The abundant fulness of this peace is the theme of the verses that are to be considered in the study of next week.
Chapter 12 records the prophet's awful reproof of David's sin against God in the matter of Uriah, and David's humility of heart. Psalm 51 represents his sorrow. The remainder of chapter 12 gives an account of the subjection of the Ammonites.
Troubles in David's family compose the story of chapters 13 to 20 growing out of his multiplying wives to himself. This sin of David's resulted in a large family of children by different wives, in which idleness, luxury, and jealousy played their part in the development of unenviable characters. The troubles of these chapters revolve around Absalom, the beautiful, and his ambitions were roused doubtless to a great extent by the fulsome flattery which would be poured out upon a shrewd and handsome prince. The story speaks for itself; the base conduct of Absalom, the treachery of Ahithophel, the cursing of Shimei, the fear and flight of the king; his pathetic journey, touching so many hearts of his old friends, the defeat of Absalom, the sorrow of his father over the wicked son's fate, are all told with a graphic touch, which holds the reader's interest to the end. The great lesson is that we can not walk contrary to God's laws and not suffer. He may not openly reprove; He may seem to wink at our blindness; but in every transgression of divine law there lies the inherent curse. David's kindness to the house of Saul is still in evidence.
Chapter 21 is one of the stories hard to be understood. It reveals this, whether we see it or not, that God holds His people responsible as a whole because of the transgressions of a few, when the many permit the continuance of the sin. That chapter also records many victories of David; and chapter 22 is a song of praise to God, to whose goodness and power all victory is ascribed. Notwithstanding all of David's prowess in war, he declares: "Thy gentleness hath made me great." Praise, records of victory, and a catalog of mighty men, continue to the close of chapter 23.
Chapter 24 is an account of another great sin of David's, in which he sought to get glory to himself in showing by a census how Israel had increased. The work of the census was never wholly completed, because it was distasteful to Joab. The "he" of verse 1 refers to Satan. See 1 Chron. 21: 1. For this sin God gave David choice of three things. David showed his trust in God by choosing none of them, but left his case in the hand of God. Those who suffered may have been as guilty as David in cherishing unholy ambitions.
1 Kings 1 is the story of the unholy ambition of another son, Adonijah, who thought to take advantage of the king's old age. Joab also failed in his loyalty to his king. Nathan, the prophet, knowing the Lord's will and the king's mind, interferes with Adonijah's plan, and Solomon is crowned king. A little later Adonijah and Joab are slain, and Shimei, who cursed David, fails to abide by his conditions of life, and is also put to death.
Our devotional readings are a series of short psalms—120 to 126. Boothroyd renders the first verse of Psalm 121 as follows: "Shall I raise mine eyes to the hills? Shall help thence come to me? My help cometh from Jehovah, who made the heavens and the earth." The heathens worshiped in the high places, God dwelt above all earthly, human shrines. See Ps. 123: 1. Psalm 126 was evidently written after the captivity in Babylon.
Strike! Fellow Workers, Strike!
By Editor
OCCASIONALLY we hear of a cigar-makers' strike, or of a brewery workmen's strike. Good; we wish they would strike forever. Not that we have aught against the men engaged in either line of business, but it would be a blessed thing for thousands of the workingmen and their wives and children if every worker, rich or poor, in the tobacco, beer, and alcoholic interests would strike, and strike forever. It would pay the workingmen of this country to pension them all liberally, on the condition that not another leaf of tobacco should be grown, nor another gallon of beer brewed, nor another quart of intoxicating drinks distilled or manufactured, nor one of these articles imported. Of course this will not be as long as men have appetites uncontrolled by reason or grace, but it is a thing devoutly to be wished.
Many rumsellers who "sympathize" with strikers, whose saloons become the gathering-place of the disaffected, have well filled their tills from the hard earnings of the men on strike, or will absorb the greater part of the first month's wages after a strike is over, while in many instances the grocer, butcher, and baker go unpaid.
The worst foe which the workingmen of this country have, the one which robs them of manhood, honor, and comparative plenty, the one which dulls the brain, brutalizes the mind, and enslaves the whole being of thousands, is King Alcohol, together with his prime ministers, beer and tobacco. These stimulants and narcotics are not needed. We know they are not. The writer has worked on the farm from 4 A.M. till 10 P.M., in the iron mines for twelve hours a day, at the printer's case, in building, in the lumber woods, in sawmills, for the same length of time, at hard brain labor for from fourteen to sixteen hours a day, year in and out, in Europe and America, indoors and out-of-doors, when the thermometer stood at 110 degrees Fahrenheit in the shade, and ten degrees to twenty degrees below zero in the sun, and in all the various places, times, conditions, and environments, he has never needed either alcohol, beer, or tobacco; and he has fared as well, and been happier, he believes, than those who used these poisons. There are hundreds of others who can testify to similar experiences. Fellow workmen, strike on these things, connect with God in this strike, and blessing and victory shall be yours.
The Benefits of Cheerfulness
By Anon.
It is well to be cheerful of disposition, to wear a bright face, to speak in a happy tone, to be lively in action—it "doeth good like a medicine," is a tonic to others as well as a benefit to one's self. Cheerfulness is as infectious as disease, encouraging good spirits in those about one, as well as stimulating healthy views of life in one's own mind. —Anon.
