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Signs of the Times, Vol. 7, No. 14.

THE JORDAN CROSSED

Signs of the Times

Apr 7, 1881

Seventh-day Adventist Missionary Society · Oakland, California · Apr 7, 1881

THE JORDAN CROSSED.

By Ellen G. White

BY MRS. E. G. WHITE.
The Israelites deeply mourned for their departed leader, and thirty days were devoted to special services in honor of his memory. Never, till he was taken from them, had they so keenly felt the value of his wise counsels, his parental tenderness, and his unwavering faith. They knew then that his ripe judgment and self-sacrificing devotion, could never be replaced on earth. Yet while their hearts were filled with grief at their great loss, they knew that they were not left alone. The pillar of cloud still rested over the tabernacle by day, the pillar of fire by night, an assurance that God would be with them still, if they would be true to him.
Joshua was now the acknowledged leader of Israel. He had been prime-minister to Moses during the greater part of the sojourn in the wilderness. He had seen the wonderful works of God wrought by Moses, and well understood the disposition of the people. He was one of the twelve spies sent out to search the promised land, and one of the two who gave a faithful account of its attractiveness, and who encouraged the people to go up and possess it in the strength of God. He was well qualified for his important office. The Lord had promised to be with him as he had been with Moses, and to give him the conquest of Canaan, if he would faithfully observe the divine requirements. Joshua realized the magnitude and importance of the trust committed to him, and he had looked forward to the work before him with great anxiety; but the assurance of divine guidance and support removed his fears.
A few miles beyond the Jordan, just opposite the place where the Israelites lay encamped, was the large and strongly fortified city of Jericho. It could present a serious obstacle to the Hebrews, and Joshua now sent two spies to visit this city and learn something concerning its population and the strength of its fortifications. These men narrowly escaped death in their perilous mission; for the inhabitants, terrified and suspicious, were constantly on the alert. But the spies finally returned safely, bringing encouraging tidings,—"Truly, the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us." It had been privately declared to them in Jericho: "For we have heard how the Lord dried up the water of the Red Sea for you when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things our hearts did melt, neither did there remain any more courage in any man because of you; for the Lord your God, he is God in heaven above and in earth beneath."
Arrangements were now made for crossing the Jordan. The people prepared a three days' supply of food, and the men of war made ready for battle. All heartily acquiesced in the plans of their leader, and assured him of their confidence and support. "All that thou commandest us we will do, and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee; only the Lord thy God be with thee, as he was with Moses. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of a good courage."
But all well knew that without divine aid they could not hope to make the passage. At this time of the year,—in their spring season,—the melting snows of the mountains had so raised the Jordan that the river overflowed its banks, making it impossible to cross at the usual fording-places. God willed that the passage of the Israelites over Jordan should be miraculous. Joshua commanded the people to sanctify themselves, for upon the morrow the Lord would do wonders among them. At the appointed time, he directed the priests to take up the ark containing the law of God, and bear it before the people. "And the Lord said unto Joshua, this day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee."
The priests obeyed the commands of their leader, and went before the people carrying the ark of the covenant. Orders had been given for the multitude to fall back, so that there was a vacant space of three-fourths of a mile about the ark. The immense hosts watched with deep interest as the priests advanced down the bank of the Jordan. They saw them with the sacred ark move steadily forward, toward the angry, surging stream, till the feet of the bearers seemed to be dipping into the waters. Then suddenly the current was borne back, while the tide below swept on, and the deep bed of the Jordan was laid bare. At the divine command the priests descended to the middle of the channel, and stood there, while the great multitudes advanced, and crossed to the farther side. Thus was impressed upon the minds of all Israel the fact that the power which stayed the waters of Jordan was the same that opened the Red Sea before their fathers forty years before.
The priests and the ark still remained in their position in the middle of the river-bed. At the Lord's command, twelve men, one out of each tribe, were directed to take each man a stone from the channel, and to carry it to the dry land, as a memorial for all future generations. "that the waters of the Jordan were cut off before the ark of the covenant of the Lord; when it passed over Jordan, the waters of the Jordan were cut off."
When this had been done, the priests themselves were directed to come up, bearing the ark on their shoulders. They did so, and when their feet had reached the western shore, the waters rushed down, a resistless flood, in the natural channel of the stream.
When the kings of the Amorites and the kings of the Canaanites heard that the Lord had stayed the waters of the Jordan before the children of Israel, their hearts melted with fear. The Israelites had slain two of the kings of Moab, and now this miraculous passage over the swollen and impetuous Jordan filled all the surrounding nations with great terror.
The long years of wandering were ended; the Hebrew hosts had at last reached the promised land. In the midst of the general rejoicing, Joshua did not forget the commandments of the Lord. In accordance with the divine instruction he now performed the rite of circumcision upon all the people who had been born in the wilderness. After this ceremony, the hosts of Israel kept the passover in the plain of Jericho.
"And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you." Heathen nations had reproached the Lord and his people because the Hebrews had failed to possess the land of Canaan, which they expected to inherit soon after leaving Egypt. Their enemies had triumphed because Israel had wandered so long in the wilderness, and they proudly lifted themselves up against God, declaring that he was not able to lead them into the land of Canaan. The Lord had now signally manifested his power and favor, in leading his people over Jordan on dry land, and their enemies could no longer reproach them.

JESUS IS MINE.

By Sarah M. Swan

BY MRS. SARAH M. SWAN.
WHAT though my path o'er life's rough way, Be strewed with thorns, with snares beset, Though dark and cloudy be my day, And oft with tears my couch be wet, Though worldly hopes be blasted all, And pleasure prove an empty dream, If mid the storm, the gloom, the thrall, My soul can chant the glorious theme, Jesus is mine.
Yes, he is mine, I ask no more, My shepherd, husband, and my friend, My hope when life's brief day is o'er, My shield from evil to defend, My stay on which I now may lean, My refuge from the coming storm, His presence shall my soul sustain, And bring me to that glorious morn; Jesus is mine.
Jesus is mine; let all depart, Come joy or sorrow, grief or pain, To him I give this trembling heart, And he will ne'er the trust disdain. His love shall bear me safely through, Though high the waves of trouble rise, To earth I soon will bid adieu, And sing with angels in the skies; Jesus is mine.

THE ART OF SILENCE.

A CONTEMPORARY says that the art of all others which most needs cultivation is the art of good speaking. We differ. The art of all others which most needs cultivation is the art of silence. There is nothing like the man or woman that can keep the mouth shut. Not that people should always keep the tongue still (it is made for use), but there are times when silence is the best and most effective reply. When a boor speaks roughly or uncivilly to you, when you are asked an impertinent question, when a sneer is conveyed under cover of an inquiry for information, or when, having been appealed to on a question of taste, your opinion is met with ridicule,—the best answer in these, or like exigencies, is a masterful silence.
Silence bespeaks reserve power, conscious strength, dignity, self-command; and nothing is at times so effective as the silence which springs from contempt. The man or woman who can endure reproach silently, or can keep silent when occasion calls for it, possesses something of that quality we call greatness. So the Master was silent before inquisitive Pilate. “He opened not his mouth;” and amid scoffing, and jeers, and taunts, he kept silence, only broken on the cross to bestow benediction and blessing. There is a time to be silent, as well as to talk, and he does well who keeps closed lips before the babbling of the empty soul. Cultivate the habit of silence, and do not defer it till the time comes when the lips shall nevermore speak, and the busy tongue shall be stilled forever.—Christian at Work.

Business as a Means of Grace

It is not often we hear anything said about business as a means of grace. It is looked upon—and even by Christian men—as something with which grace has nothing at all to do. Business is business. The service of God is one thing, and buying and selling quite another! But how if it is not another? How, if it is only another form of his service? if God has his ear open to our bargains as well as to our prayers? if he tries our conduct in the counting-room by the same test by which he judges our spirit in the church. Why, it becomes business men very carefully to review this whole matter! Perhaps it may even turn out that this sort of infidelity is of a far more deadly kind than that which Col. Ingersoll seeks unblushingly to thrust upon his fellows.—Covenant.

"THIS GENERATION."

By Wm. Penniman

BY WM. PENNIMAN.
(Continued.)
As OUR object all along has been to show what Christ teaches in this wonderful and memorable chapter (Matthew 24) in regard to the nearness of the end of all things, we shall notice a few more points which relate to the subject before we attempt to take a general view of the whole field of evidence.
Our Saviour next gives more of the spiritual signs of his coming as follows: "But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came and took them all away; so shall also the coming of the Son of man be."
The people did not think the Lord was going to destroy the world in the time of Noah. No doubt they ridiculed the idea, and called Noah a fool and a fanatic for preaching such a doctrine. Noah was not moved from his purpose, but kept on building the ark. The people did not regard his warnings, but went on in wickedness and unbelief till the earth "was filled with violence," and the storms of God's wrath fell upon it. The very fact that people are doing now as they did then proves the words of Jesus true. So far as buying, selling, planting and building, marrying, etc., are concerned, these things are right, if they are, not made the great end of life, as they were before the flood, and as they are now by the great mass. Men have become so hardened in sin that the claims of God's law are not regarded. God's hand is not seen in the most astonishing signs.
Christ saw that even those who professed to be his followers would put off the day of his coming, as the language of the 48th and following verses will prove: "But and if that evil servant shall say in his heart, My lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites; there shall be weeping and gnashing of teeth."
This language implies that this class of evil servants are apostates, reprobates, and backsliders from the true advent faith. Unless this class of hypocritical pretenders, as well as all others who wickedly reject the light and oppose the third angel's message which is now going before the world, speedily repent they will have their portion with the hypocrites. The closing words of the 24th chapter plainly represent two classes of servants, the faithful and the unfaithful, the one proclaiming just the opposite of the other.
The two classes of servants of whom Christ speaks show the close connection of this chapter with the 25th, the first part of which refers to the wise and the foolish virgins. The remarkable fulfillment of this prophecy adds another stone to the monument of proof already given of the nearness of the end. The 25th chapter begins, "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all these virgins arose, and trimmed their lamps."
An event of this character has taken place. The 24th and 25th chapters are one connected discourse, the division into chapters being made in the 13th century. The word then which commences the chapter implies at the very time; it therefore follows that at the very time when both these classes of servants (spoken of in the closing of the 24th chapter) are manifested, the kingdom of heaven may be compared (Campbell's translation) to ten virgins, or to an eastern marriage. In regard to this parable Eld. James White says:—
"The kingdom of heaven is not the future kingdom of glory. The parable can in no wise illustrate that kingdom. The term here, as in many other places in the New Testament, applies to the work of grace; or, more definitely expressed, it refers to the great second-advent movement, caused by the power of the word and Spirit of God upon the minds and hearts of men. The ten virgins illustrate those who professed faith in the evidences of the soon coming of Christ, based upon fulfilled and fulfilling prophecy, and the signs of the times. Their lamps represent the word of God. Ps. 119: 105; 2 Peter 1: 19. The oil may illustrate abiding faith, produced by a thorough work of the word and Spirit of God upon the hearts and lives of men. The difference, then, between those illustrated by the foolish and the wise virgins, is that one class rest in that faith which alone is the result of theory, while the other class have that abiding faith which results not only from theory, but also from the work of grace wrought by the word and Spirit of God. And in the great advent movement, these two classes have been clearly manifested. The bridegroom in this parable represents Jesus Christ, and the tarrying of the bridegroom clearly shows a disappointment on the part of those looking for his second coming, and a consequent delay. The first point of expectation, as expressed in the title page of Wm. Miller's nineteen lectures, was 'about the year 1843.' This time passed, and believers for a time sank into a position which is well represented by the words, 'they all slumbered and slept.' In the summer of 1844, it was seen that those evidences which had been relied upon as proof that the 2300 prophetic days of Dan. 8, would end in the year 1843, proved that they would terminate in 1844. The entire body of believers had been united, agreeing with Wm. Miller that the 2300 days dated from the going forth of the commandment to restore and to build Jerusalem, B. C. 457. This point settled, the figures 1843 were readily found: From 2300 take 457 and there remain 1843.
"But it was seen that it would require 457 full years before Christ and 1843 full years after Christ, to make 2300 full years; so that if the 2300 years commenced with the first day of B. C. 457, they would reach to the first day of A. D. 1844. It was also seen that this prophetic period did not commence with the year 457, in the spring, but in the autumn of that year; consequently, 2300 full years would terminate in the autumn of 1844. In connection with this view of the subject, a most forcible application of the parable of the ten virgins, and other scriptures, was made, and a most solemn, searching cry went forth to Adventists everywhere, 'Behold, the Bridegroom cometh; go ye out to meet him.' This appeal to professed believers went with astonishing rapidity and power, and all were aroused to search the Scriptures with greater care and deeper interest, fully represented by the words, 'Then all those virgins arose and trimmed their lamps.'" The preceding explanation of this parable proves that it has been clearly and forcibly fulfilled in the days of "this generation."
Heretofore we have confined our attention to the spiritual and physical signs which our Lord enumerates; we shall next try to present some parallel evidence before taking up the important lesson which the subject impresses upon us. Our object has not been to prove Christ's second coming, but to show that it is near. On this point Eld. J. H. Waggoner says: "The instruction which Christ gave his disciples in Matt. 24 was not given to prove that he would come again (though it does prove this), for this is abundantly proved by other scriptures, and on this point the questioners had no doubt. But it was given especially to teach the church when that event is 'near, even at the doors.' They did not ask him if he was coming, but what should be the sign of his coming, and of the end of the world. He gave them the information desired."
Fifteen years after the falling of the stars in 1833, Spiritualism in its modern phases and manifestations made its appearance in Hydesville, N. Y. Judge Edmonds, in the "Year Book of Spiritualism" for 1871, says: "While Romanism and Protestantism combined numbered from eight to nine millions, with some forty-five thousand preachers, Spiritualism numbered between ten and eleven millions, with fifty thousand mediums. Recollect, now, that this estimate comes not from us, but from our opponents; it is not the product of our imaginations, but the result of the severe scrutiny of those who have no sympathy with us. I confess, however, that I believe it to be accurate; all my information goes to confirm it; and my error I might be accused of exaggerating."
This shows a growth of ten millions in a little more than twenty years. It is now about thirty-three years since it came up, yet perhaps it can be safely said that the believers in Spiritualism number from fifteen to twenty millions. It can be truly said of Spiritualism that it "leads to bewilder and dazzels to blind." It has drawn into its ranks men of all classes and professions, men of great talents, including scientists and college professors; and even those who profess to be ministers of the gospel have not escaped its power. The word of God declares in 2 Thess. 2: 11, 12: "And for this cause (preceding verse, 'because they received not the love of the truth, that they might be saved') God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." Have we not a wonderful fulfillment of this prophecy at this day, and have not the churches been very much weakened by this satanic delusion? Spiritualists deny God. They deny Christ. They have "counted the blood of the covenant an unholy thing." Heb. 10: 29.
"And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief." Rev. 16: 13-15. We have a literal fulfillment of this prophecy, as the "mediums," and wonder-workers have already gone before the kings and the great ones of the earth "working miracles."
Soon the great battle of "Armageddon" will take place, and the final consummation. Mark, the language "Behold, I come as a thief," follows in close connection with the doings of these spirits of devils, and the great battle.
There never was a time in the history of the world when there was so much infidelity in regard to the Scriptures as now. The world is literally flooded (at least wherever the English, German, or French languages are used) with infidel books and papers. A paper is published in New York called "Payne's Age of Reason" with the likeness of that noted infidel on the front page. In this paper the Bible and its teachings are of course ridiculed. Men cry out, with far more astonishing effrontery than they did in the noted "reign of terror" in France, when the Bible—the "two witnesses"—was put down for "three and a half years," "CRUSH THE WRETCH," meaning Christ. There seems to be wickedness and infidelity enough in our own country without importing any more from France or any other land. Are we to have "The Age of Reason" (and another "reign of terror") and its author enthroned in our land? May we not soon look for the enthronement of the "goddess of reason" (if not already enthroned) in the minds of American infidels? Thirteen years after the darkening of the sun, nearly synchronizing with the rise of Spiritualism, wicked men, instigated by the power of Satan, undertook to put out the great spiritual and universal light which emanates from "the two candlesticks standing before the God of the earth." Rev. 11: 4. For evidence of this bold and heaven-daring undertaking, we quote from the Dr. Croly on the French Revolution:—
"The spirit which had filled and tortured every limb of France with rebellion to man, now (1793) put forth a fierce malice, and blasphemed. Hostility was declared against all that bore the name of religion. By an act which, history, in all its depths and recesses of national guilt, had never an example,—a crime too blind for the blindest eyes of barbarism, and too atrocious for the hottest corruptions of the pagan world, France, the leader of civilized Europe, publically pronounced that there was no God. The decree was rapidly followed by every measure which could make the blasphemy practical and national. The municipality of Paris, the virtual government, proclaimed that as they had defied earthly monarchy, they 'would now dethrone the monarchy of heaven.' On the 7th of November, 1793, Gobet, the bishop of Paris, attended by his vicars-general, entered the hall of the legislature, tore off his ecclesiastical robes, and abjured Christianity, declaring that the only religion henceforth should be the religion of liberty, equality, and morality. His language was echoed with acclamation. A still more consummate blasphemy was to follow; within a few days the municipality presented a veiled female to the assembly as the 'goddess of reason,' with the fearful words, 'There is no God; the worship of reason shall exist in his stead.' The assembly bowed before her and worshiped. She was then borne in triumph to the cathedral of Paris, placed on the high altar, and worshiped by the public authorities and people. The name of the cathedral was thenceforth the Temple of Reason. Atheism was enthroned; treason to the majesty of God had reached its height; no more gigantic insult could be hurled against Heaven. But persecution had still its work; all the churches of the republic were closed; all rites of religion were forbidden; baptism and the communion were to be administered no more; the seventh day was to be no longer sacred, but a tenth was substituted, and on that day a public orator was appointed to read a discourse on 'The Wisdom of Atheism!'"
"The reign of the demon was now resistless. While Voltaire and Marat (infidelity and massacre personified) were raised to the honors of idolatry, the tombs of the kings, warriors, and statesmen of France were torn open, and the relics of men whose names were a national glory, tossed about in the licentious sport of the populace. On the gates of the cemeteries was written, 'Death is an eternal sleep!' In this general outburst of frenzy, all the forms and feelings of religion, true or false, were alike trodden under foot of the multitude; the Scriptures, the lamps of the holy place, had fallen in the general fall of the temple; but they were not without their peculiar indignity; the copies of the Bible were publicly insulted; they were contemptuously burned in the havoc of the religious libraries. In Lyons, the capital of the south, where Protestantism had once erected her special church, and where still a remnant worshiped in its ruins, an ass was actually made to drink wine out of the communion cup, and was afterwards led in public procession through the streets, dragging the Bible at its heels. The example of these horrors stimulated the daring of infidelity in every part of the continent. France, always modeling the mind of Europe, now still more powerfully impressed her image, while every nation was beginning to glow with fires like her own. Recklessness, licentiousness, and blasphemy were the characters and credentials by which the leaders of overthrow, in every land, ostentatiously proceeded to make good their claims to French regeneration. The Scriptures, long lost to the people in the whole extent of Romish Christendom, were now still more decisively undone; no effort was made to reinstate them by the Romish church."
If infidelity, communism, socialism, evolutionism, spiritualism and many more kindred "isms" continue to increase as they have for a few years, how long will it be before another "reign of terror" will be inaugurated? The world has certainly arrived at an "alarming crisis," and it is evident that an "age of doubt is to precede our Lord's second coming." "I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?" Luke 18: 8.
(To be Continued.)

JOY IN SERVICE.

THE spirit which accompanies an action is often as important as the action itself. Two children in a well-ordered household may be equally obedient, so far as outward conduct is concerned, but one may keep the paternal commandment with inward rebellion, or with perfunctory indifference, while the other accepts every duty, and fulfills every obligation with gladness and gratitude. There is a vast difference between the enforced submission of a slave and the sweet compliance of a son. The grudging payment of tribute-money by a captive is quite other than the gift-making of a loyal subject. In this world there is a great deal of service in which there is no joy, while still it is true that the highest, fullest, and noblest service is always that into which the joy-element enters largely.
We see this constantly in the common-places of daily life. Mutual sacrifices consecrate family intercourse, and loving self-denials crown the hardest labor as with flowers. The husband who has toiled all day does not murmur, though he must spend the entire night in a vigil beside the bed of a sick and suffering wife. The young mother whose girlish years have been like a gay procession marching to music, with banners flung to the breeze, is content, ay, and blessed, when she is tied fast in her nursery. Her arms cradle a helpless babe for whose comfort she performs offices that tax her strength, absorb her time, and cut her off from social pleasures which she once enjoyed; but she does not repine. The compensations which flow in upon her heart far outnumber the limitations, withdrawals, and burdens of her maternity. Look at the good physician as he goes from house to house in his rounds, or from cot to cot in the hospital, to battle with disease and alleviate pain. His is no fair-weather work. It enlists his severest efforts, it engages his utmost powers, it draws upon his resources of every degree,—physical, intellectual and spiritual. Yet who shall say that it is barren of delights? Ask him about it, and he will tell you that he often drains the most ecstatic cup that ever touches human lips,—the cup of the conqueror. He will say that it is worth broken nights and sleepless dawns and laborious days to vanquish death, and give a dear one back to those who love him, from the edge of the grave. He will even bear witness, supported here by the accordant testimony of his profession, that when all that skill and knowledge can prompt is done, and done in vain, that even there there is a satisfaction in having soothed where he could not cure, and assisted where he could not save.
We have lately seen a beautiful rhythmic illustration of the spirit we mean in a little poem, in which a farmer is supposed to be talking to the wife whom he tenderly cherishes.
“Through all the changing seasons, My pride is, and has been, To keep thee cool when suns are hot, And warm when nights are keen; Bend down to make thy burden mine, Or lend my cloak to thee, In summer or in winter, For so should it be. “I plow the stiff, tough fallow, And toil and moil and sow; You peer for nests through blackthorn boughs, And where first roses blow. I'll do the work, you do the play, Then home at eve with me, A warm hand in a cold one, For so should it be. “My steady strokes in autumn Shall fell the rattling grain, And you shall tumble down the shocks, Nor set one up again. I'll store red apples like your cheeks, And give the best to thee, From a tired hand to a fresh one, For so should it be.”
It is this feeling of real pleasure in service for another, or for others, which dignifies endeavor, and glorifies the homeliest toil. Do we have enough of it in our work for Jesus? Is there any reason why Christian work should ever be joyless work? Do we not dishonor our Lord when we engage in his service as though it were all hardness and warfare, and hopeless, dull, and somber resignation? Who has an equal right with us to sing as we journey? Like Cromwell's soldiers, we should march to the fiercest encounters with the enemy, uplifting psalms of faith and defiance. Like David, we should be ready to exclaim, at every crisis of life, "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice." The child of God is the one person in the universe who can understand Paul's terse exclamation, "Rejoice evermore." For nobody else, in view of the clouds and darkness, and the mystery which surrounds so many of God's apparent dealings with men, can accept each event as it comes without faltering, and with thanksgiving. Dr. Bushnell said, in one of his sermons, that nothing in the world is really luminous to the mind unillumined by religion.
We may conclude the sentence, and say that to a mind illumined by faith nothing in the world is opaque. Everywhere the sun shines. Everywhere the vision of attendant angels is waiting just beyond the immediate clouds. Illness, losses, bereavements, disappointments, may come, but God is over them, and the soul hid with Christ in God is happy through them all.
The sweetest songs we have ever heard have come in intermittent notes, through the fragrant summer dusk, from groves and thickets, where the singer dwelt unseen. So have some of life's gladdest and most exultant strains come from the sick-chambers, and from experiences of tribulation and distress. For the joy that was set before him, our Lord endured the sharpest pangs of woe; and for the joy that shall be their reward, his followers may well bear patiently and calmly whatever of reverse, or trial, or suffering may be their portion here.
We hear much of personal magnetism. Personal magnetism is of two kinds, the attractive and the repellant. In our church relations, in our Bible classes, and among the wee ones who throng around us in the eager confidence of childhood, let us use the attractive kind. Who can resist the influence which is genial, amiable, heavenly?
We have just passed through a long, cold winter. The land has worn the white mantle of the snow from Maine to Florida. On the first of March the winds blew and the storms were fierce in many an inland town and on many a surf-tossed beach. Nevertheless the spring is here. Presently there will be jasmine in the southern forests, violets on Virginia slopes, arbutus in northern pine-groves. There will be rollicking robins and merry bluebirds, and a world of blossoms and music. The sunbeams and the south wind will not come with stir nor sound of a victorious army, but their bugles never call retreat. The joyful service of the wakening season is here, and a million forces are even now at work to make ready for the fruitage and the harvest that God has promised. Let us too be glad and work joyfully, doing what we do "heartily as to the Lord, and not unto men."—S. S. Times.

"WHAT THINGS?"

WHEN the two disciples going toward Emmaus were joined by a countryman going the same way, he asked the subject of their conversation, "as ye walk and are sad." Cleopas asked him if he did not know what things had come to pass. "What things?" he said. He wanted them to rehearse them. They had need to know for all time, that Jesus is interested in all that his disciples deem important. Fresh from the conflict that ended on the cross, the first work is to ask their burdened hearts to tell him their trouble. Not that he did not know it already. It was better for them to define it. Some troubles will disappear upon our looking into them. Others, as we define them, give to us a meaning we never saw before. Part of the time taken in the short journey was employed by them, at his request, in telling their grief to him. Then he opened to them the Scriptures. That wonderful sermon had a condition to it; it was that they should tell him their trouble. We have no need to wait for the service at the church, nor till we can go to our knees in our closet, to be able to tell him "what things" have troubled us. He will stand beside us at our work, or walk beside us as he did with them, or sit by our weary pillow; and if we but try to tell him, his answer will make our heart glow within us.—Golden Censer.

SUPPRESSING LOTTERIES.

The suit of the State of Mississippi to suppress a lottery company, has been decided on an appeal, by the U. S. Supreme Court. The corporation was chartered by the Legislature in 1867. In 1870, an act was passed giving effect to the clause in the State constitution of 1868, which prohibited the further sale of tickets by lottery companies. The Supreme Court decides that while the Legislature granting the charter undoubtedly entered into a contract with the corporation, the Legislature had no authority to bargain away the power of the State to regulate all matters affecting public health and morals; that lotteries are demoralizing in their effects, no matter how carefully regulated, cannot, in the opinion of this court, be doubted. This being the case, there can be no question that lotteries are proper subjects for the exercise of a State's governmental or police power. Contracts which the federal constitution protects are those which relate to property rights, not to government rights. The right to stop lotteries is governmental, and to be exercised at all times by those in power, at their discretion. Any one, therefore, who accepts a lottery charter, does so with the implied understanding that the people, in their sovereign capacity, and through their properly constituted authorities, may take it back at any time when the public good shall require, and this, whether it be paid for or not.

Governing the Tongue

THERE are many men whose tongues might govern multitudes, if they could govern their tongues.
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