Seventh-day Adventist Missionary Society · Oakland, California · Jul 20, 1882
General Articles.
By Ellen G. White
A King Chosen.
BY MRS. E. G. WHITE.
WHILE a monarchial form of government for Israel had been foretold in prophecy, the regulation had been established that only those should be raised to the throne who were chosen by Jehovah himself. The Hebrews still so far respected the authority of God as to leave the selection entirely to his hands. The choice fell upon Saul, a son of Kish, of the tribe of Benjamin.
The personal qualities of the future monarch were such as to gratify that pride of heart which prompted the desire for a king. There was not a goodlier person than he among all the people of the hills. Of a noble and dignified bearing, in the full prime of life, comely and tall, he appeared like one born to command. Yet with all these external attractions, Saul was destitute of those higher qualities which constitute true wisdom. He had not in youth learned to control his rash, impetuous passions; he had never felt the renewing power of divine grace.
Saul was the son of a powerful and wealthy chief, yet in accordance with the primitive simplicity of the times, he was engaged with his father in the humble duties of a husbandman. A herd of the father's cattle having strayed upon the mountains, Saul was sent with a servant to seek for them. For three days the search was fruitless, and then, finding themselves near Ramah, the home of Samuel, the servant proposed that they inquire of the prophet concerning the missing property: "I have here the fourth part of a shekel of silver; that will I give to the man of God to tell us our way." This was not intended as a bribe; it was customary for a person in approaching a superior in rank or office to make him a small present, as an expression of courtesy and respect.
Approaching the city, they made inquiry for the seer, of some young maidens who had come out to draw water. In reply they were informed that a religious service was about to take place, that the judge had already arrived, there was to be a sacrifice upon the "high place," and after that a select feast.
A great change had taken place under Samuel's administration. The worship of God was maintained throughout the land, and the people manifested an interest in religious services. The ark still remaining at Kirjath-jearim, and there being no services in the tabernacle, sacrifices were for the time offered elsewhere; and the cities of the priests and Levites, where the people resorted for instruction, were chosen for this purpose. The highest points in these cities were usually selected as the place of sacrifice, and were hence denominated the "high place."
On the present occasion a peace-offering was to be presented before the Lord, with fervent prayer for his acceptance, and for his blessing on the service as a means of spiritual good to the worshipers. Then, a blessing having been invoked upon that part of the sacrifice which had been reserved for the people, all would unite in a sacred feast. While establishing the external forms of religion, Samuel ever sought to encourage a spirit of true devotion. These services were not permitted to degenerate into a mere ceremony, or to become an occasion of self-gratification. Rightly conducted, they promoted real piety as well as the spirit of kindness and sympathy among the people.
At the gate of the city, Saul was met by the prophet himself. God had revealed to Samuel that at that day and that hour the destined king of Israel should present himself before him. As they now stood face to face, the Lord said to Samuel, "Behold the man whom I spake to thee of. This same shall reign over my people."
To the request of Saul, "Tell me, I pray thee, where the seer's house is," Samuel replied, "I am the seer," assuring him also that his father had found the lost cattle, and had now begun to be anxious about his son. Nevertheless he urged him to tarry with him and attend the feast, at the same time giving some intimation of the great destiny before him.
Saul replied, with modest self-deprecation, "Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? Wherefore then speakest thou so to me?"
About thirty of the principal men of the city had been invited to attend the feast, and Samuel conducted the stranger to the room where these guests were assembled, gave him the seat of honor, and when the meat was served he directed that the most honorable joint, the shoulder, be set before him.
Upon returning to his home in the city, Samuel repaired with his guest to the housetop, as the place of greatest quiet and seclusion, and there talked with him, setting forth the great principles on which the government of Israel had been established, and thus seeking to prepare him in some measure for his high position.
When Saul departed, early the next morning, the prophet walked forth with him. After a time, Samuel directed the servant to pass on, and then bidding Saul stand still that he might show him the purposes of God, he anointed him captain over the Lord's inheritance. Then he kissed him, and to strengthen his faith, told him with great exactness the various incidents which would occur on the homeward journey, and assured him that he would be qualified by the Spirit of God for the important station awaiting him.
As Saul went on his way, he witnessed the fulfillment of the prophet's words. Near Rachel's sepulcher, in the border of Benjamin, he was informed that the lost animals had been found. In the plain of Tabor he met three men who were traveling to the place of sacred stones at Bethel, to worship God there. One of them carried three kids for sacrifice, another three loaves of bread, and the third a leather bottle of wine, for the offering-feast. They gave Saul the usual salutation, and also presented him with two of the three loaves of bread.314As Saul went on to Gibeah in Benjamin, he perceived a company of prophets returning from the high place where they had been to worship; and as they went, they sang the praise of God to the music of the pipe and the harp, the psaltery and the tabret. Then the Spirit of God rested upon Saul, and he joined the prophets, and with them sang the praise of the Most High and declared the wonders of divine truth. He spoke with so great fluency and wisdom, and joined so earnestly in the services of prayer and praise, that those who had known him only as the untaught husbandman exclaimed in wonder, "What is this that is come unto the son of Kish? Is Saul also among the prophets?" They could not understand how so great a transformation had been effected.
Samuel had founded the first regular establishments for religious instruction and the unfolding of the prophetic gifts. Among the chief subjects of study, were the law of God with the instructions given to Moses, sacred history, sacred music, and poetry. In these "schools of the prophets" young men were educated by those who were not only well versed in divine truth, but who themselves maintained close communion with God and had received the special endowment of his Spirit. These educators enjoyed the respect and confidence of the people both for learning and piety. The power of the Holy Spirit was often strikingly manifest in their assemblies, and the exercise of the prophetic gift was not unfrequent. These schools, or colleges, were of untold value to Israel, not only as providing for the dissemination of religious truth, but as preserving the spirit of vital godliness.
As Saul united with the prophets in their worship, a great change was wrought in him by the renewing power of the Holy Spirit. The light of divine purity and holiness shone in upon the darkness of moral depravity. He saw himself as he was before God. He saw and felt the beauty of holiness. He was now to commence in earnest the warfare against sin and Satan, and he was made to feel that in this conflict his strength must come wholly from God. The plan of salvation, which had before seemed dim and uncertain, was opened to his understanding with great clearness and power. That experience which some Christians have been years in obtaining was gained by Saul in a short time. The Lord endowed him with courage and wisdom for his high position. He revealed to him the source of strength and grace, and then, having enlightened his understanding as to the divine claims, and his own duty, he left him free to obey the light which he had received.
The fact that Saul had been anointed king over Israel was not then made known to the nation. The choice of God was to be publicly manifested by lot. For this purpose Samuel convened the people at Mizpeh. Earnest prayer was offered for divine guidance; then followed the solemn ceremony of casting the lot. In breathless silence the assembled multitude awaited the issue. The tribe, the family, and the household were successively designated, and then Saul, the son of Kish, was pointed out as the individual chosen. But Saul was not to be found. Assured of the result, and burdened with a sense of the grave responsibility about to fall upon him, he had remained apart from the assembly.
When his retreat was discovered, he was led before the congregation, and they observed with pride and satisfaction that he was of kingly bearing and noble form, being "higher than any of the people, from his shoulders and upward." And even Samuel proclaimed him to the assembly with the words, "See ye him whom the Lord hath chosen, that there is none like him among all the people!" In response to his words, one long, loud shout of joy arose from that vast throng, "God save the king!"
Samuel then set before the people "the manner of the kingdom," stating the principles upon which the monarchial government was based, and by which it should be controlled. The king was not to be an absolute monarch, but to hold his power in subjection to the will of the Most High. This address was recorded in a book, wherein were set forth the prerogatives of the prince and the privileges to be accorded to the people. Samuel knew that a king would be inclined to assume undue authority, and he guarded as far as possible the liberties of the nation.
The people in general acknowledged Saul as their king, and brought him such presents as Oriental monarchs usually receive. But there was still a party who were displeased and discontented. That a king should be chosen from Benjamin, the smallest of the tribes of Israel, to the neglect of Judah and Ephraim, the most numerous and most powerful, was a slight which they could not brook. They refused to profess allegiance to Saul or to bring him the customary presents. He however took no notice of their insults, but wisely "held his peace." In the existing condition of affairs he did not set fit to assume royal dignity and power. Leaving Samuel to administer the government as formerly, he returned to his home at Gibeah. He was honorably escorted thither by a company, who, seeing the divine choice in his selection, were determined to sustain him.
Those who had been most urgent in their demand for a king, were the very ones who refused to accept with gratitude the man of God's appointment. Their expectations were not realized. They looked for a king to be inaugurated with great pomp and display; failing in this, they felt that little had been gained. Envy and jealousy burned in the hearts of many. Each had his favorite whom he had wished to see placed upon the throne, and several among the leaders had hoped themselves to occupy that exalted position. All the efforts of pride and ambition had resulted in disappointment and discontent. It is ever thus. The heart must learn to submit to God, in order to be at peace.
SORROW.
Upon my lips she laid her touch divine,
And merry speech and careless laughter died;
She fixed her melancholy eyes on mine,
And would not be denied.
I saw the west wind loose his cloudlets white,
In flocks, careering through the April sky;
I could not sing, though joy was at its height,
For she stood silent by.
I watched the lovely evening fade away,
A mist was lightly drawn across the stars.
She broke my quiet dream. I heard her say,
“Behold your prison bars!”
“Earth’s gladness shall not satisfy your soul,
This beauty of the world in which you live;
The crowning grace that sanctifies the whole,
That I alone can give.”
I heard, and shrank away from her afraid;
But still she held me, and would still abide.
Youth’s bounding pulses slackened and obeyed,
With slowly ebbing tide.
“Look thou beyond the evening sky,” she said,
“Beyond the changing splendors of the day,
Accept the pain, the weariness, the dread,
Accept, and bid me stay!”
I turned and clasped her close, with sudden strength,
And slowly, sweetly, I became aware
Within my arms God’s angel stood, at length,
White-robed, and calm, and fair.
And now I look beyond the evening star,
Beyond the changing splendors of the day,
Knowing the pain He sends more precious far,
More beautiful than they.
—Dublin University Magazine.
The Disciples of Christ Expected a Literal Kingdom.
By John Norton Loughborough
BY ELD. J. N. LOUGHBOROUGH.
AT the time our Saviour commenced his teaching, the Jews were in expectation of the Messiah, not, however in the form in which he came; but as a king, to take to himself the scepter of the kingdom, reign over Israel, and destroy his enemies. We see from the movements of the disciples of our Lord, that their minds were strongly impressed with the same idea; namely, that Christ was then to take possession of his kingdom. With this view of the subject, we can understand the meaning of their words, when they said, "If thou art the king of the Jews, tell the people plainly." And at another time, when Jesus had performed a notable miracle, he "perceived that they would come and take him by force to make him a king, and he departed into the mountains." Again, when he rode up to Jerusalem, seated upon a colt, what a shout of "hosanna to the son of David" was raised by the people. What caused them thus to shout? Did they understand that in a few hours he was to hang upon the rugged cross, and expire, while all nature should be convulsed? No; they supposed he was riding to Jerusalem to take possession of the kingdom and throne of his father David. But Jesus died. Sadness filled the hearts of his disciples, and when, on the morning of his resurrection, he appeared to the women of their company, it was "as they mourned and wept."
Why this mourning, if they had a clear understanding of the plan of God for the salvation of lost man? Why such sadness if they really had faith in Christ's resurrection? Why were they not looking forward with joyous hope to the third day, when they should again see him whom their souls loved? Instead of their manifesting such feelings as we should expect, had they understood clearly what was to be accomplished by the death of Christ, we behold them going that very morning to embalm his body, and two of them, in the close of the day, conversing of their disappointment respecting him, as they walk in the way to Emmaus. We read that Jesus drew near, and walked with them, "and said unto them, What manner of communications are these that ye have one to another as ye walk, and are sad?" They answered, "Art thou only a stranger in Jerusalem, and knowest not the things that are come to pass?" He said, "What things?" They said, concerning Jesus of Nazareth: "The chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel; and besides all this, to-day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulcher; and when they found not his body, they came, saying that they had seen a vision of angels, which said that he was alive." "Astonished" to hear of the resurrection of Christ! Who would claim, with such testimony before them, that those disciples understood clearly the plan of redemption that was to be accomplished through his death and resurrection? If they understood it, what necessity for Jesus to begin "at Moses and all the prophets," and expound "unto them in all the Scriptures the things concerning himself?" Their testimony then in this conversation, that they trusted Christ would redeem Israel, must, and does, to our mind, embody the idea that they supposed Christ would redeem them from under the hand of the Romans, by whose tetrarchs their civil affairs were then ruled. If Christ redeemed them from this, they supposed it would be by establishing his own kingdom.
This company returned to Jerusalem, however, believers in Christ's resurrection, and with their minds enlightened on the subject of Christ's death. But did they banish from their minds the idea that Christ was then to commence his reign? We will see. St. Luke, in the Acts of the Apostles, says of them, "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?" They were now more than ever satisfied that Christ was the one whose right the kingdom was. He had been raised from the dead, and himself had shown them that it was necessary that this should take place, that the Psalms, etc., might be fulfilled. And now, seeing nothing in the way of its establishment, they asked this question respecting the kingdom: "Wilt thou at this time restore" it? Israel once had it, but lost it in the days of Zedekiah. The question is, Will Christ now restore it? They had not yet seemed to grasp the meaning of the parable which Jesus spoke when he was nigh to Jerusalem, for the benefit of those who thought the kingdom of God was to immediately appear, in which he showed that the Son of man (like the nobleman) must "go into a far country, and return," before the kingdom could be established. The light also seemed to be obscured from their minds, which Christ gave them when their hearts were saddened on account of his telling them, "I go to him that sent me." "Whither I go, ye cannot come." Said he, "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself." But what was his reply to their question concerning the restoration of the kingdom? He does not tell them that he shall never restore it, but, "It is not for you to know the times or the seasons which the Father hath put in his own power." This is virtually admitting that the kingdom was to be restored to Israel; not after the flesh, but as Paul says, "The children of the promise are counted for the seed." Our Saviour continues, "But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in Judea, and in Samaria, and unto the uttermost parts of the earth." This language indicates that they would understand this matter, after they should receive the Holy Ghost, and be endowed with power from on high. Christ had said, "When he, the spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come." Peter was among those who received this power, and has borne testimony concerning the matter. His testimony we will notice when we come to look at the time for the establishment of the kingdom.
It is claimed that the expression used by Christ, "The kingdom of God is within you," is sufficient to prove that the disciples were not taught to look for a literal inheritance. We will quote his words, "And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation; neither shall they say, Lo here! or, Lo there! for, behold, the kingdom of God is within you."
It was the Pharisees, whom our Saviour had previously called hypocrites, to whom he said, "The kingdom of God is within you." Now while we freely admit that in many New Testament scriptures the gospel is called the kingdom of God, it was not a fact that this kingdom of grace was established in the hearts of hypocrites. We should needs say so if our Saviour meant by this testimony that the kingdom of God was in the hearts of wicked Pharisees. The demand in this text is, When shall the kingdom of God—the saint's inheritance—come? He does not reply, as some would claim, that it had already come; but his very answer shows that the coming of the kingdom here intended, was a future event. He says, "Neither shall they say [when it comes], Lo here! etc."
If the Saviour designed to teach them in this text that his kingdom had already come, what shall we do with that prayer he taught his people to pray, "Thy kingdom come." Every saint to the end of this age, may pray, "Thy kingdom come," because that kingdom will not come until the "nobleman" returns, "having received the kingdom." The idea we gain then from the testimony in Luke 17:20, 21, is this: When the kingdom of glory does come, it will not be in a secret manner, but all will know it. There will be no opportunity nor necessity for any to say, "Lo here! or, Lo there!" for the kingdom of God will be within you, or, as the margin reads, "among you." That this is the idea Christ meant to teach, is plain from what he immediately told his disciples. Verses 22-24. "And he said unto his disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. And they shall say to you, See here! or, See there! go not after them, nor follow them; for as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven, so shall also the Son of man be in his day." This language agrees with that used by our Saviour concerning his second coming. Matt. 24:26, 27; Mark 13:21-23. And instead of the language of Luke in chapter 17 forming an objection to the position we have taken, it shows that the kingdom is yet future.
If we claim that the kingdom of Christ is only a spiritual one—that it is only the preaching of the gospel—and that it was established in the days of Christ's first advent, we shall find ourselves involved in difficulty with such texts as are found in Daniel 2, which shows that the kingdom of the God of Heaven is not set up till the Roman Empire is divided into ten parts; whereas in the days of Christ, and for three hundred years after, no such ten parts existed. The Roman Empire was divided into ten parts between the years 356 A. D. and 483 A. D. Then the image could not be smitten on the feet prior to 483 A. D., and therefore the kingdom of the God of Heaven, brought to view in Daniel, was not established in the days of Christ's first advent.
Were we to claim that the image was smitten in the days of Christ, and that since that time the kingdom has been gradually set up, we should find facts against us; for if you call the gospel the kingdom, where has it power to break one toe of the image in pieces? Facts show that instead of the stone's smiting the image, the image has, all the way through this dispensation, been smiting the stone. For proof of this, we refer the reader to the persecutions that have befallen the gospel church by the hands of the pagan and papal powers of Rome. Of this, abundant proof may be found in Fox's Book of Martyrs or Buck's Theological Dictionary.
The Value of Honest Praise
By Dr. Cuyler
One sentence of honest praise bestowed at the right time, is worth a whole volley of scolding. The sun understands how to raise plants, and to open flowers at this season of the year—he just smiles on them, and kisses them with his warm rays, and they begin to grow and unfold.
"Perilous Times."
By I. J. Hankins
BY ELD. I. J. HANKINS.
THE apostle Paul made use of this expression in describing the condition of things in the last days. Perilous signifies full of danger. The last days, then, will be full of danger. Christ predicted the same condition in giving a list of signs that should precede his coming: He said there would be "upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth." Luke 21: 25, 26.
We have certainly reached a time when these words have an application. The earth, as well as its inhabitants, seems to be in a state of unrest. All nature seems in disorder. The earth quakes and groans under the curse, giving utterance in storms of wind, rain, hail, and even fire.
"What terrible storms we are having! They are becoming so frequent! and such destruction as follows in their track!" are the expressions we hear on every hand. Men of all vocations are becoming fearful for the future. Farmers plant and sow, but are not certain that they will reap a harvest. Men, who have toiled for more than a score of years to provide themselves and families with the comforts of life, are in a moment left homeless and destitute, their all having been swept away by the dashing flood, consumed by the devouring fire, or driven to atoms before the dreaded cyclone or tornado. How frail is the work of man! and how feeble his power to protect either his property, or his life!
The Psalmist says, "Except the Lord keep the city, the watchman waketh but in vain."
Those who have never been visited with these destructive agents know not how to sympathize with others who have had this sad misfortune. But we know not how soon this may be our experience. The fondest hopes of man, when centered on any earthly object, are sooner or later blasted; yet in spite of this, men plan and labor, as though this world were all there is to live for. Judging from their actions, "their inward thought is that their houses shall continue forever, and their dwelling places to all generations."
How can the world be made to realize its dangerous condition, and to prepare for the solemn events in the near future? How shall we learn righteousness? The prophet Isaiah answers the question. He says, chap. 26 : 9, "When thy judgments are in the earth, the inhabitants of the world will learn righteousness."
While other nations have suffered famine, pestilence, and earthquake, and their victims have fallen by thousands, our nation has enjoyed comparative peace and prosperity. It is evident that, as a nation, we have not appreciated our blessings, or, if we have appreciated them, have misimproved them. The Lord admonished his people anciently on this very point. He said to them, "Beware, when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied, . . . that thou forget not the Lord thy God and thou say in thine heart, my power and the might of mine hand hath gotten me this wealth." Ah, here is our danger. We take the credit to ourselves and give not God the glory to whom it properly belongs; "for" he says, "it is he that giveth thee power to get wealth." Where did the great capitalists of our country get the ability to acquire their means? God gave it to them. Soon they will be called upon to give an account of their stewardship. How great will be their anguish of soul when they realize the mistake they have made. Satan presented this world before them as the "pearl of great price," but when they come to reap the final fruits of their labor, it is as the chaff to the wheat—good for nothing but to kindle the fires of the last great day.
When ancient Israel had forgotten God, and gone after their idols, the Lord visited them with judgments until they turned again to him with sorrow and repentance.
Who knows but that the fatal storms and floods that are sweeping over portions of our country, causing such destruction of life and property, threatening poverty, if not famine, are not the judgments of God, admonishing us to turn away from our idols, and to serve the true God? We are now called a "Christian nation," but are we, really? I believe there are good Christian people in all the different denominations of our land. But I am also well satisfied that the majority of even professed Christians love the pleasures of the world,—its pride, wealth, and honor,—much better than they love the cross-bearing, self-denying path that our Saviour trod. The love of the world is sapping the strength and spiritual life of many Christians. What shall be done that they may sever this unlawful connection with the world, and that men may be led to learn righteousness?
The Lord says that showing favor will not do it, but that it must be done by visiting them with judgments. Isa. 26 : 9, 10. We must now expect these judgments; for the time is nearing when God will have a righteous people.
These very judgments which are intended to awaken the people to a sense of their danger, and to the importance of serving God, and laying up a treasure where it will never be destroyed, are at the same time evidences that the great day is near which will try every man's work of what sort it is.
"Lay not up for yourselves treasures upon earth, . . . but lay up for yourselves treasures in heaven." "Seek ye first the kingdom of God." "Set your affection on things above, not on things on the earth." May we be admonished by the perils that surround us, to heed these injunctions. This is no time to build our hopes on the shifting sands of this world. We want them built on the solid Rock. The labor we perform for self, or the world, may in a moment come to naught; but the work we do for God will stand forever. Who will be among the faithful laborers at last?
There is nothing in this poor world that is worthy of our efforts or our love. The curse of God rests heavily upon the earth. Dangers are increasing on every hand. Perilous times are just before us. The final conflagration awaits us, and who shall be able to stand?
Mt. Pleasant, Iowa.
Arkansas Three-Mile Law
The three-mile law in Arkansas is proving to be a grand law. A majority of the adult residents, male and female, can prevent the issuing of a license to a saloon within three miles of a church or school-house. When the people wish to get rid of a saloon, they build a school-house or church.—Liberator.
Follow Your Honest Convictions
By Horace Bushnell
NEVER swerve in your conduct from your honest convictions. Decide, because you see reasons for decision; and then act because you have decided. Let your actions follow the guidance of your judgment, and if, between them both, you go down the Falls of Niagara, go! It is the only course worthy of a man.—Horace Bushnell.
DANIEL'S FIRST VISION—DANIEL VII.
By J. B. Dymot
BY J. B. DYMOT.
Now Nebuchadnezzar the monarch is dead,
And his grandson Belshazzar commands in his stead;
And Daniel the prophet, a stripling no more,
In vision, looks sea-ward from off a wild shore.
Alone he is standing, while lowers the sky,
And lashed by the tempest, the billows run high.
But forth to the prophet the ocean now brings
A beast like a lion with eagle-like wings
That bore him aloft; but now on the sand,
Unfeathered, disheartened, the monster doth stand.
A bear, raised one-sided, with terrible power,
Blood tasting, now rises much flesh to devour.
His purpose accomplished, his prowess doth wane,
As a four-headed leopard ascends from the main,
With four spreading pinions, which rapidly urge
To mighty dominion. But out of the surge,
A dreadful and terrible monster doth rise,
Whose strength doth his greatest opponent surprise.
The former three beasts he treads down with his feet;
And with great iron teeth, the whole earth he doth eat.
Ten horns on his head did this nondescript wear,
Which Daniel considered with suitable care.
From the former three beasts their dominion was riven,
Yet life for a season was unto them given.
But the fourth, when his empire was taken, was slain;
And of his vile carcass, but ashes remain.
Then Daniel drew near unto one who stood by,
And asked him the truth of the vision. Reply
The angel thus made: "The great beasts which are four,
Four earth-risen kingdoms denote, that shall o'er
All nations bear rule, till the Highest bestow
On his saints the dominion and kingdom below
The wide-spreading heaven; and gratefully they
Their sovereign ruler shall serve and obey.
That mighty, that gentle dominion shall bear
Its sway o'er the countries, wide, happy, and fair.
Its people no more the destroyer shall dread,
Nor fear lest the tyrant should over them tread;
For theirs that bright kingdom from ocean to sea,
Forever, and ever, and ever shall be."
San Rafael, Cal.
"And Forthwith the Angel Departed."
THE angel was with Peter just so long as he needed his presence and aid. Peter could not unloose the chains with which he was bound, nor unlock the prison doors, nor put to sleep the soldiers by whom he was guarded, nor open the iron gate that led unto the city. He needed the angel to do all this for him; and all this the angel did, and led him along into the city till Peter understood where he was, and could find his own way; and then "forthwith the angel departed from him."
And thus it is. It is God's way to grant a special aid so far as is needful, and for the rest leave us to ourselves. We have a fit illustration in the case of the mother hen. How careful is she of her little chickens! How diligently does she provide food for them all the day long! How bravely does she protect them from danger! How tenderly does she cover them with her wings, to shield them from the storm and the cold! All this she unceasingly does for them till they are competent to care for themselves, and then she "forthwith departs from them."
We see this also in the special care of God for the Israelites in the wilderness. During all those forty years they were in circumstances where they could not well provide for themselves. They were on a journey—a pilgrimage to the land of promise. They could not delay to cultivate fields, nor could they take all their flocks and herds along with them. They were in a special manner dependent on God, and so in a special manner he provided for them. He rained manna from heaven upon them. Every morning they found it round about their camp, and all they had to do was to gather it. Not for a day, during all those many years, did it fail, except on the Sabbath, and for this they were provided by the fall of a double portion on the preceding day. Not until they had crossed the Jordan, and taken possession of their promised inheritance, and were well supplied with its fruits, did the manna cease to fall. But then, when they needed it not, it was no more to be found. This is the record: "And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more, but they did eat of the fruit of the land of Canaan that year."
And thus it is. The people of God may expect his special aid so far as that aid is needed, but no further. What they can do for themselves, they must not depend on God to do for them. When the manna is needed, they may look to God to supply it. When the interposition of angels is required, their aid may be expected; but only then. We must not be presumptuous. There is a part for us to do. Let us be careful to do it, and God will not be wanting on his part.—Sel.
A Rich City.
FRANKFORT-ON-THE-MAIN, containing a population of about 100,000, is said to be the richest city of its size in the world. If its wealth were equally divided among the inhabitants every man, woman and child would have, it is said, some $4,000 apiece. There are, as may be supposed, many poor people in the town, but the citizens are, as a whole, in unusually comfortable circumstances—more so, probably, than the citizens of any other capital in Germany or Europe. It is stated that there are 100 Frankforters worth from $4,000,000 to $7,000,000 each, and 250 who are worth $3,000,000 and upward. The city is one of the great banking centers of the globe. Its aggregate banking capital is estimated at $2,000,000,000, more than one-fourth of which the famous Rothschilds—whose original parent house is there—own and control. The annual transactions in bills of exchange are in excess of $100,000,000.
Liberalism.—A Fable.
A MAN sitting on a log, too near the end, rolled off, whereupon he complained that a log is not good to sit on. “I am good enough to hold you,” replied the log, “if you keep on me; but if you go beyond me, it is not the log on which you sit, but nothing at all. I am not to blame for your insecurity after leaving me. The end even is a good place to sit; but beyond the end it is not the log that lets you down, but the want of it.”—Independent.
Wisdom Better Than Weapons
Wisdom is better than weapons of war; but one sinner destroyeth much good.—Eccl. 9:18.