IN THE VISION OF DANIEL 8, what symbols were presented to the prophet?
Daniel saw a ram, and a goat with one notable horn, which was afterwards broken, and in place of which four horns came up. He also saw a little horn coming out of one of the horns of the goat, which grew and became much greater than any of the others. In addition to seeing these symbols, he heard one saint ask another how long the vision should be, i. e., to what time it should extend; and the answer came to Daniel: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Read Dan. 8: 1-14.
What interest did Daniel manifest in this vision?
Who was sent to make him understand the meaning of the vision?
Daniel had so much interest in the vision that, as soon as he had seen it, he sought for the meaning. Immediately a heavenly being appeared unto him, and he heard a voice saying, "Gabriel, make this man to understand the vision." Dan. 8: 15, 16. The twentieth verse of this chapter contains the angel's explanation of the first symbol, which is declared to represent the line of Medo-Persian kings, i. e., the whole Medo-Persian Empire. The explanation of the second symbol is contained in verses 21, 22, which say that the goat represents Grecia, the notable horn, its first king, and the four horns, the four parts into which the Grecian Empire was divided after Alexander's death. Verses 23-25 explain the meaning of the little horn (Rome), and give an account of the work which it should do.
Why did not the angel explain the application of the symbolic time spoken of in the fourteenth verse?
The 25th verse finishes the explanation of that which Daniel saw in the vision. In verse 26 the angel begins on the explanation of what Daniel heard. Said he: "And the vision of the evening and the morning which was told is true." The words, "the vision of the evening and the morning," are a direct reference to what is said in verse 14 concerning the 2300 days. Examine the margin of verse 14, and you will see that "evening morning" is given as the literal Hebrew for "days," and so it is rendered in the revised version. The term "evening morning" is the equivalent of "day." See Gen. 1: 5, etc. So it is evident that Dan. 8: 26 is a direct reference to the 2300 days previously mentioned. But no sooner had the angel uttered the words of verse 26 than Daniel "fainted, and was sick certain days." This of necessity caused a postponement of the remainder of the interpretation.
When the prophet had recovered from his sickness, how did he regard the vision?
Is there any intimation that he did not understand the part that had been explained to him?
Daniel says, "And I was astonished at the vision, but none understood it." Dan. 8: 27. This was exactly the case, although the angel had given him a clear interpretation of a large portion of the vision. But since there was a portion of the vision that was yet unexplained, it was true that he did not understand the vision. He could not say that he understood the vision until he understood every portion of it.
How long was it before Gabriel returned to complete the work of making Daniel understand the vision?
According to Usher's chronology, the one found in the margin of our Bibles, fifteen years intervened between the events of the 8th of Daniel and those of the 9th. But this chronology is based on the supposition that Belshazzar and Nabonadius were the same. It is now known that Nabonadius was the real king of Babylon, and that Belshazzar, his son, was associated with him in the last years of his reign. Therefore from the third year of Belshazzar until the first year of Darius, could not have been more than three or four years, and may not have been more than one. It is, however, a matter of no importance whether the interval was fifteen years or fifteen minutes. The length of time from the beginning of the interpretation until its close does not in the least affect that interpretation.
How was Daniel employed when the angel thus returned to him?
When Gabriel next came, he found Daniel engaged in earnest prayer to God, confessing his sins and the sins of his people, and praying the Lord to let his face shine upon his sanctuary. Dan. 9: 3, 17, 20, 21. The prayer itself is found in verses 4-19. When Gabriel came, he said, "O Daniel, I am now come forth to give thee skill and understanding." Verse 22.
Having stated that he had now come to show him, and to give him skill and understanding, the angel said to Daniel: "Therefore understand the matter and consider the vision." Verse 23. "Consider the vision." What vision? Why the vision which he did not fully understand, of course. And what vision was that? The vision of the 8th chapter. And this is verified by what Daniel says in verse 21: "Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, . . . touched me," etc. Here we have a clue by which to ascertain what vision is referred to. It was the vision in which he had seen Gabriel. Now if you read the book of Daniel through, you will find that the only previous mention of Gabriel is in the 8th chapter. This proves that what the angel says in Dan. 9: 24-27, is an interpretation of the portion of the vision of Dan. 8 which was left unexplained in the interview recorded in that chapter. Daniel was called upon to "consider the vision," i. e., to recall that unexplained portion, in order that he might comprehend the angel's remarks upon it. It will be remembered that the only portion not explained in the 8th chapter is that which is found in verses 13 and 14 of that chapter, viz., that which relates to time.
In explanation of this point, what does Gabriel first introduce?
In harmony with what has just been said, the angel begins just where he left off in chapter 8, with the subject of time. Said he, "Seventy weeks are determined [or cut off] upon thy people." Verse 24.
How much literal time is denoted by the seventy weeks?
In Eze. 4: 5, 6 we have a prophecy in which a day is used as a symbol for a year. Now in order to have any consistent interpretation, we must follow the rule that whenever a certain thing is used in one prophecy as a symbol of a certain thing, it must represent that same thing in every other prophecy where it is also used as a symbol. With this all commentators, both Protestant and Catholic, are agreed. The seventy weeks, therefore, which are equal to 490 days, denote 490 literal years.
What important things were to be accomplished during the period thus allotted to the Jews?
"Seventy weeks [490 years] are determined, [cut off] upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy." Dan. 9: 24.
"To finish the transgression." This evidently refers to the filling up of the measure of wickedness by the Jews, in rejecting and crucifying Christ. Compare Matt. 23: 30-32, 37, 38.
"To make an end of sins, and to make reconciliation for iniquity." Since this prophecy covers the period of Christ's earthly ministry, these words seem to refer to Christ's sacrifice for sin, agreeing with what Paul says in Heb. 9: 26: "But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself."
"To bring in everlasting righteousness." David says, speaking of the law of God, "All thy commandments are righteousness." Ps. 119: 172. Again: "Thy righteousness is an everlasting righteousness, and thy law is the truth." Ps. 119: 142. From this we learn that the ten commandments are "everlasting righteousness." In his life Christ exhibited the law in its perfection. He came, as was prophesied, to "magnify the law and make it honorable." Isa. 42: 21. This he did by clearing it of the glosses by which the scribes had obscured its true meaning, but most of all, by his death, by which he showed the unchanging nature of the law. By his death it became possible for this "everlasting righteousness" to be brought in among men, because Christ's righteousness is imputed to all who believe in him.
"To seal up the vision and prophecy." To "seal" means to make sure, to establish. The events which were to take place in the 490 years, occurred just as predicted; and this made sure the event which was to occur at the end of the 2300 years, of which period the 490 years formed a part.
"And to anoint the most holy." This doubtless refers to the anointing of the heavenly sanctuary, which Christ entered when he left this earth (Heb. 8: 1, 2); the expression is taken from the anointing of the typical sanctuary, described in Ex. 40: 9-11.
Helps and Hindrances.
By Christian Union
WHETHER a Sabbath-school "help" is a help or a hindrance depends upon the use that is made of it. If the student studies the "help" instead of the Bible the "help" becomes a hindrance. If he goes to his paper, his commentary, or his lesson-help to tell him what he shall think and what he shall teach, he substitutes a tradition for the Bible. The Jews studied the commentaries of the scribes instead of the writings of the prophets; the monks of the Middle Ages studied the theology of the "Fathers" instead of the books of the Bible. Whenever this is done, the church gets away from the words that are "life," and the further it gets away the worse it is off.—Christian Union.
Caution in Reform
By all means let narrow and partial views of truth be discarded; let wrong interpretations of Scripture be resolutely put aside. But let us take care that we do not throw away the gold in our zeal to remove the ore. The German proverb quaintly expresses the warning for precipitate reformers of all sorts: "Certainly empty the dirty water out of the bath, but do not throw the baby into the gutter."—Sel.
Faithful Use of Talents
The gift or talent which the Lord puts into our hands to use is proportioned to every man's "several ability." He does not require us to cut without an ax or carve without a chisel, does not load the child with the burdens of a man, does not require us to use five talents having ability to use only one. We should do that thing, however lowly, which the Lord lays to our hand, and do it faithfully and well.—Sel.
A Little Girl's Talk.
A FEW weeks ago I heard a little girl's talk over her pocket-book, before church time. Her brother said to her,—
"Where's your money? There will be a contribution to-day."
She went to get her pocket-book.
"I have two silver ten cents and a paper one."
Her brother said,—
"A tenth of that is three cents."
"But three cents is such a stingy little to give. I shall give this ten cents. You see I would have had more here, only I spent some for myself last week; it would not be fair to take a tenth of what is left, after I have used all I wanted."
"Why don't you give the paper ten cents? The silver ones are prettier to keep."
"So they are prettier to give. Paper ten cents look so dirty and shabby. No; I'll give good things."
So she had put one ten cents in her pocket, when some one said,—
"I hope we can raise that three hundred dollars for home missions to-day."
Then that little girl gave a groan.
"Oh, is this home-missions day? Then that other silver ten cents has to go too." And she went to get it, with another doleful groan.
I said, "If you feel so distressed about it, why do you give it?"
"Oh, because I made up my mind to always give twice as much to home missions as anything else; and I shall just stick to what I made up my mind to."
Now this little affair set me to thinking.
1. We should deal honestly with God in giving. "It is not fair," said the little girl, "to count your tenth after you have used all you want."
2. We should deal liberally in giving. If the fair tenth is a petty sum, let us go beyond it, and give more.
3. Let us give our best things. That which is the nicest to keep is also the nicest to give.
4. Let us give until we feel it.—Sel.
An Interesting Family.
THE insect family seems to be everywhere; they live in the earth, fly in the air, and swim in the water. And their lives are as strange and varied even as those of human beings. They make nurseries for their babies, hunt and fish, and fight to obtain food for themselves and their little ones. And they do all this in very curious ways. There are some things in which all insects are alike.
The word insect comes from the Latin, and means "cut in." The bodies of insects appear to be cut in, or divided into three parts, called the head, thorax, and abdomen. Two delicate little horns grow from the head, called antennae. They are used to feel with, and some people think also to smell with. On each side of the head there is a knob, or projection, which looks like a large eye, but really it is made up of thousands of small eyes joined together, and arranged so that the insect can see in all directions without moving its body. Each little lens is perfect, but cannot be moved about, as our eyes can. The dangers to these little folks are many, and they need to be very watchful to escape the birds, and cats, and other traps set for their destruction.
The thorax is the middle portion of the body. There are always six jointed legs, three on each side of the thorax, and generally two or four wings, but a few insects, however, have only the beginnings or rudiments of wings. The abdomen has usually eleven rings, or segments, although the number is sometimes less.
Insects breathe through minute air tubes which penetrate every part of the body, even the legs, wings, and antennae. These tubes have openings along the sides of the body. The openings are called spiracles, and are fringed with short hairs to keep out particles of dust, and can be opened and closed.
The insect family must have very strong muscles; for they can fly farther and swifter, swim faster, jump higher, and carry and drag heavier burdens, in proportion to their size, than any other animal.
Most insects have three lives, or, rather, each life has three different forms. When the eggs are first hatched, the little creatures are called larvae. This is also a Latin word, and means "masks." The larvae of moths and butterflies are caterpillars; the larvae of beetles are grubs; and those of flies are maggots. You see, at first they do not at all resemble their parents, but seem to be concealing their true natures. Caterpillars, grubs, and maggots eat much and grow rapidly. Their skins cannot stretch, so they burst and tear, and are finally cast off. Caterpillars often have five or six new suits during one period of their lives, bursting one after the other.
After a time caterpillars grow tired of eating, and naturally grow sleepy; then they enclose themselves in cocoons or shells, and this is called the chrysalis or pupa state. Finally there comes a wonderful change, and I wonder109that the clumsy caterpillar recognizes himself when he breaks forth from his chrysalis case, to find that now he has four elegant wings, and can fly instead of crawling; that he has eyes in his head instead of on his sides; that he has six jointed legs instead of sixteen short feet; and that instead of chewing up coarse leaves, he can take honey from the deepest flower-cups by unrolling his long tongue, and thrusting it down into their houses.—Treasure Trove.
The Dress Question.
By Christian Union
NO OBSERVING person will contradict the statement that there is a moral influence in good clothes. Any school-teacher will tell you that the most incorrigible pupil is more pliable, more teachable, when clothed in a new jacket or dress; even a new paper collar, the remains of Sunday finery, has been known to civilize and humanize while it remained unsoiled; and a new bow of ribbon on a girl who scarcely suggested a feminine quality has made a gentle, womanly monitor while the ribbon remained bright. There are hundreds of teachers who would gladly keep a stock of clothing as an aid to discipline, were it proper or feasible to do so.
The influence of good clothes is not confined to the ragged, untrained element of the community. A glove or shoes without buttons, a dress with a braid in ragged condition, has thrown an able woman from her usual poise of calm and dignified self-reliance into one of distrust and helplessness. Indeed, it is an accepted fact that one must be clothed in harmony with the time, the place, and the position, in order to be self-forgetful.
By the same law can a woman be hidden behind the gorgeousness of her attire. How many carry away from an assembly only the remembrance of an extravagant or self-asserting costume, and no consciousness of the wearer! How often women on the street, as well as at the reception, have the air of figures designed to display so many yards of dry goods arranged according to existing modes, their dress seeming so entirely apart from themselves! A costume beautiful in itself may disfigure, or be disfigured by, the wearer. There must be a harmony, a fitness, between the clothing and the clothed. And this harmony depends on a principle that lies deeper than artistic qualities of material, color, or design. A woman may study to produce, and succeed in producing, a costume perfect in all its details, and wear it as though it were part of herself, and yet give no sense of pleasure in the wearing, nor have a sense of pleasure, because it is out of harmony with her position. The first principle of being well dressed is that the cost shall not exceed the legitimate sum afforded by the provider, whether that provider be the wearer or a husband or father. If the cost of the dress be beyond the sum that can be afforded without effort of self-denial in things of greater importance in the family life, it cannot be, no matter how artistic, a source of pleasure to the wearer or those whom she dresses to please.
No husband can rejoice in the possession of a wife who dresses in such a manner that he knows the thought she will suggest to every friend is, How can they afford it? No father can rejoice in the consciousness of a stylishly dressed daughter, when he knows that his friends would have a higher respect for him and for his family if they dressed in a manner suited to their position financially. It is the Christian duty of every mother to educate her daughters to this principle of fitness to position, to time and place, and this education must begin in childhood. What can be more incongruous than to see a father with hands grimed and disfigured by his daily labor, coat old and shabby, shoes showing intimate acquaintance with the cobbler, leading by the hand a tiny little one clothed in a plush coat, deep cotton-lace collar, and head covered by a monstrosity of velvet and feathers! But the baby is filled with the sense of her fine clothes, and is learning her first lesson, that the comfort and peace of the family is secondary to the style and cut of her clothes.
It has not been an unmitigated blessing to the laboring and poorer classes of our country that cheap grades of expensive materials are possible because of the mechanic arts. A thing may be beautiful in itself that will not be beautiful, or even pleasing, when not surrounded by harmonious conditions.
A dress that, all other conditions being equal, would be a delight in the parlor on a reception day, seems sadly out of place on Fourteenth street, with the wearer's arms filled with brown paper parcels, and the wearer's face drawn and haggard because a battle of buying ten dollars' worth of goods for five dollars has been going on for hours. We know when we look at the wearer that the costume must answer for all occasions—party, church, and street. All the money that could be got together went to purchase an outfit that is out of all harmony with the wearer's position in life. Instead of looking with pleasure, we give a sigh for weak humanity and its lack of independence, and pass on.
When women are educated to realize the enormity of the sin of living and dressing beyond their income, the daily papers will record fewer embezzlements and less misuse of trust funds. Nine-tenths of the crimes of this order are traceable to the false ideals and extravagant notions of the female members of the family.—Christian Union.
The Home Circle.
NOBLESSE OBLIGE.
If I am weak and you are strong,
Why then, why then,
To you the braver deeds belong;
And so, again,
If you have gifts and I have none,
If I have shade and you have sun,
'Tis yours with freer hand to give,
'Tis yours with truer grace to live,
Than I, who giftless, sunless stand,
With barren life and hand.
We do not ask the little brook
To turn the wheel;
Unto the larger stream we look.
The strength of steel
We do not ask from silken bands,
Nor hearts of oak in willow wands;
We do not ask the wren to go
Up to the heights the eagles know;
Nor yet expect the lark's clear note
From out the dove's dumb throat.
'Tis wisdom's law, the perfect code
By love inspired;
Of him on whom much is bestowed
Is much required.
The tuneful throat is bid to sing;
The oak must reign the forest's king;
The rushing stream the wheel must move;
The beaten steel its strength must prove;
'Tis given unto the eagle's eyes
To face the midday skies.
—Sel.
How to Read.
By Rev. John Alonzo Fisher
READ thoughtfully. The chief thing is, not to turn so many leaves each hour, but to master the subject in hand. Begin with the title-page, every word of which ought to be read and understood. Then glance over the table of contents, and next read the preface, if it looks inviting, and be not too long. If at hand, read a biographical sketch of the author. Now begin the book. Make frequent use of your English dictionaries, your biographical hand-books, and your gazetteers. Examine, if convenient, the authorities to which your author most frequently refers.
Read aloud, as often as possible, in the family circle. It will improve your elocution, increase your interest in study, quicken thought in the minds of all the household, and bring its members into closer sympathy. Surely it is worth some sacrifice and effort thus to multiply the pleasant memories of home.
Read methodically. The word “method” is from the Greek words for “after” and “a way or road.” To read methodically, then, is to read after a way, that is, to follow a pre-determined course. Reading at random, like reading newspapers to the neglect of books, is comparatively profitless. No man can master all learning, but any man of average ability can master some one department of knowledge. “Read anything continuously,” says Dr. Johnson, “and you will be learned.”
Read with diligence. Improve the moments of leisure. Do not wait for a summer vacation or for a holiday. Begin at once.—“The men who have made their mark in the world have generally been the men who have in boyhood formed the habit of reading at every available moment, whether for five minutes or five hours.” “Many of the cultivated persons whose names have been famous as students, have given only two or three hours a day to their books.” You wish, perhaps, that you might enjoy a month of leisure for reading; but you have little hope that your inexorable business or dependent family will ever grant the coveted privilege. Let us see. You lose half an hour every day of your life waiting for tardy people, for delayed meals, or for belated trains. That amounts, in six days, to three hours; in a year, to one hundred and fifty-six. Divide one hundred and fifty-six by six,—the greatest number of hours it would be prudent for you to read each day if reading were your only occupation,—and you have twenty-six days, a month of working days, that might be devoted every year to useful reading. By the economy of moments you may accomplish more than do many that are at leisure to read, if they would, from dawn till dusk.
Read with a purpose. Self-culture is a worthy object, but it is not the noblest. The man who seeks culture for selfish ends is simply an intellectual gourmand, and is no more entitled to our esteem than is a hide-bound miser. Read for others. Read that you may have something to tell the children that climb upon your knees asking for stories; read that you may be eyes to the aged and to the blind; read that you may brighten the sick-room with the mellow light of refined conversation; read that you may be able to write and to talk for the Master and for humanity.—Rev. John Alonzo Fisher.
Children, Obey Your Parents
“CHILDREN, obey your parents in the Lord.”
Health and Temperance.
Tyranny of the Liquor Traffic.
AT Reading, Penn., the Liquor League of Pennsylvania was recently organized, chiefly through the instrumentality of the Philadelphia Hotel and Saloon-Keepers’ Union. Of this organization, the Christian Statesman says:—
“At a recent meeting which was largely attended and was characterized by great determination and enthusiasm, it was resolved to ‘boycott’ remorselessly every member of a grand jury who dares to find a true bill against a liquor-dealer for violation of the laws. Since every indictment must be passed upon by the grand jury before it goes to court, it follows that if the grand jury ignores the bill, the action falls. The plan is this: A list of every grand jury will be secured by the Union, and if a true bill is found against a saloon-keeper, every member will be furnished with the name and address of each juror. Should a juror be a business man, no saloon-keeper will patronize him. Every other business man who buys goods of that juror will also be boycotted; and every relative and friend of the saloon-keeper will be coaxed or threatened to assist in the boycott. As there are over five thousand saloon-keepers in the city, they expect, with the aid of their friends and relatives, to crush any business man who, while on the grand jury, dares to oppose them. ‘If a juror is not in business, we can reach him in other ways,’ explained the speaker. ‘If he is only an employee, we must try by every means at our command to have him discharged from his position. Then prevent him from getting work elsewhere. Refuse to deal with any party that gives him employment, or with any party that patronizes his employer. Give him no rest, harass him, hound him, until he leaves the city.’ Annoy him at every opportunity. If a politician happens to be on the jury, you’ll know how to treat him. Block him in every way you can, break his political power, and give him all the trouble you can. If we stand by each other in this thing, it won’t be long before no grand jury will have the courage to indict a saloon-keeper.”
One hundred years ago, our forefathers fought to free themselves from a despotism which was not one-thousandth part as exacting and destructive as is this liquor tyranny. And while the descendants of those brave men have been employed in celebrating their noble deeds, they have forged for themselves these more abominable chains, and refuse to be freed. “Oh, what a fall was there, my countrymen!”
Physical Evils of Tobacco.
Tobacco contains an essential oil, and nicotine, both of which are highly poisonous.
Tobacco, when first smoked, chewed, or snuffed, deranges the whole system.
Tobacco, by perverting the saliva, prevents the due elaboration of chyle and blood.
Tobacco exerts a special influence on the brain and nervous system generally.
Tobacco, by weakening the nerves, produces morbid excitability and irritability.
Tobacco impairs the senses of smelling and tasting, and often of hearing and seeing.
Tobacco seriously affects the action of the heart and circulation of the blood.
Tobacco mars beauty, destroys the complexion, and impairs the brilliancy of the eyes.
Tobacco smoke, in confined rooms, is very injurious to sickly women and children.
Tobacco consumers are more liable to disease than if they were in a natural condition.
Tobacco weakens the constitution, and renders recovery from sickness a greater difficulty. —The Christian Cynosure.
A Tonic for the Tired.
By Theodore Ledyard Cuyler
WATCH the faces as they go by you on a crowded street, and just notice what a tired look many of them wear. If we could read all the hearts around us, we could find multitudes who are weary in spirit, and who sometimes sigh for a pillow in the grave. Some are tired out with life’s hard struggles, with bearing the heat and burden of the day. Others persist in piling up anxieties as high as the old-fashioned peddler’s pack. They carry a huge load of care as to how they shall make both ends meet, and how they shall “foot the bills” that accumulate, and how they shall provide for all the hungry mouths and scanty wardrobes. One is tired from trying to do too much, and another of waiting for something to do. A grievous burden of spiritual despondency makes Brother Smallfaith’s heart ache, and puts an extra wrinkle into Sister Weakback’s countenance. Here is a disciple who is tired of waiting for success, and there is another, of waiting for answers to prayer.
Do you suppose that the dear Master does not see all these tired bodies and exhausted nerves and weary hearts? To those who are honestly run down with honest toil, he says, “Come ye apart into a quiet place, and rest awhile.” God puts a night of sleep after every day of work, for this very purpose of recruiting lost force. To Christians with small purses he kindly says, “Your life consisteth not in the abundance of things ye possess. I counsel thee to buy of me gold tried in the fire, that thou mayst be rich. My grace is sufficient for thee: at my right hand are treasures forever more.” There is not really money enough in this land to give every man a fortune; but there are promises enough in the Bible and grace enough in Christ Jesus to make everybody rich to all eternity. Just think what a millionaire a man is who has a clean conscience here, and a clear hope of Heaven hereafter! To poor Brother Smallfaith and sorrowful Mrs. Weakback he gives a wonderful lift in these words, “Lo, I am with you alway. No man shall pluck you out of my hands. It is my Father’s good pleasure to give you the kingdom.”
If we had the sense and the grace to drop all superfluous anxieties, and pitch off all sinful desires, and heave overboard all worry, Christ would give us strength enough to carry every legitimate load in life. What a precious word for the weary is this: “Cast your care on him, for he careth for you.” I need hardly inform intelligent Bible-readers that this verse literally reads, “For he has you on his heart.” He who piloted the patriarch through the deluge, and fed the prophet by the brook, and supplied the widow’s cruise, and watched over the imprisoned apostle, and numbers every hair of our heads, has every one of us on his great, almighty, loving heart!
When our divine Master says to us, “Cast your care on me,” he does not release us from legitimate duty, or the joy of doing it. He aims to take the needless tire out of us by taking sinful anxiety out of our hearts and putting the tonic of trust into its place. This glorious doctrine of trust is a restful one to the overloaded. For let us remind ourselves again that it is not honest work that usually breaks God’s children down. Work strengthens sinew, promotes appetite, and induces wholesome sleep. The ague fit of worry consumes strength, disorders the nerves, and banishes sweet, refreshing slumber. A life consecrated to Christ, that oils all its joints with cheerful faith and tones its blood with the iron of the promises, never grows pale in the cheek or crippled in its gait.—T. L. Cuyler, D. D.
Feelings and Principles
By Observer
Feelings come and go like light troops following the victory of the present; but principles, like troops of the line, are undisturbed, and stand fast.—Observer.
SECULAR.
—Ex-Governor Seymour, of New York, died February 12.
—General Hancock died very suddenly at his residence on Governor's Island, New York, on the afternoon of February 5.
—A telegram from Philadelphia reports the wreck, on the 11th inst., of an Austrian bark on the shoals off Barnegat, N. J. Eleven men were drowned.
—The Bulgarian Government has notified Russia that on the 25th of April it will be prepared to pay an installment of $225,000 toward the expenses incurred by Russia in occupying Bulgaria with her troops in 1877 and 1878.
—The distress in Southern Russia is very great. The provincial authorities have been empowered to borrow $12,000 to be distributed in small loans for the purchase of seed grain. The Government has been requested to build a railroad in order to furnish the destitute people with work.
—Senator Stanford, in his speech in the Senate on the San Francisco post-office bill, stated that while the Post-office Department was conducted last year at a loss to the Government of $8,000,000, the annual net revenue from the San Francisco post-office is between $400,000 and $500,000.
—A very disastrous railroad accident occurred near Wilmington Junction, fifteen miles from Boston, February 12. Owing to a failure in the signals, a passenger train ran into an accommodation train, badly wrecking both trains. One person was killed, and thirty or forty were injured, some of them seriously.
—Governor Murray must be a severe trial to the Mormons. He has just sent in his fourth veto to the Utah Legislature. This time it is a bill to grant convicts the right of bail on their own appeal, except in the most flagrant crimes. The Governor thinks the proposed bill would hinder the execution of the laws against polygamy, and would discriminate unfairly between the rich and the poor.
—American politicians are not noted for temperance, as the following from the San Francisco Chronicle more than hints: "It will be interesting to know whether the Commission to investigate the alcoholic liquor traffic will do any sampling. If the members are drawn from political life, it is a foregone conclusion that they will be excellent judges of whisky, whatever they may know of the economic effects of the liquor traffic."
—On the 8th inst., three hundred of the striking coke-workers in the vicinity of Pittsburgh, Pa., attacked a few men who were at work near Bradford. Shots were exchanged between the rioters and the workmen, and one man was wounded. After severely beating the foreman of the coke works, and burning one building, the strikers went to Sterling, where another riot occurred. It is feared that the trouble is just commencing.
—Dr. G. L. Fitch, who for five years had charge of the Kakaako Leper Hospital in Honolulu, H. I., says that leprosy is not decreasing in the Sandwich Islands. "The natives," he says, "are dying off faster than ever. In 1882, the law prohibiting the selling of liquor to them was repealed, and since the passage of that act the drunkenness is something awful. I attribute to this vice the frequent deaths that occur in Honolulu. Both men and women are addicted to drink."
—In Seattle, W. T., the anti-Chinese sentiment culminated in an attempt to drive out the Chinese by force. Riotous demonstrations began on Sunday, the 7th inst., and continued to the 10th, when eight companies of United States soldiers appeared on the scene, and quiet was restored. On the 8th, the mob made an attempt to wrest the guns from the militia who were guarding the Chinese, when the order to fire was given, and five men were wounded. One man has since died of his wounds, and another is seriously, if not fatally, injured.
—It is estimated that 150,000 unemployed working-men and socialists were engaged in a series of riots that occurred in London, commencing February 8. The men, hungry and desperate, were unmanageable by the police force. They want employment, and think the Government should find it for them. There has been rioting at Leicester also, among the striking operatives of the hosiery factories there. Many policemen were injured in encounters with the strikers, and it was found111necessary to increase the force by swearing in citizens to do police duty.
—London has 10,000 policemen,—one to every 307 of her population.
—February 11 and 12, portions of the Eastern and Middle States were visited by such a flood as had not been experienced before since 1857. Some of the streets of Hoboken, N. J., were submerged, and the people were obliged to use boats or wade waist-deep through the water in order to reach high ground. The ice in the Delaware River broke, submerging Yardleyville, Pa., and portions of Trenton, N. J. In Maine and New Hampshire the rain turned into ice, doing much damage to shade trees, telegraph lines and poles, etc.
—Jacob Sharp wanted a street railway through Broadway, New York City. Of course the measure was unpopular, and Mr. Sharp took a novel method of overcoming the scruples of the Aldermen against voting in its favor. He opened a saloon near the City Hall, and the men in charge would say to an Alderman, "I will bet you $20,000 against a new hat that you don't dare to vote for the Broadway-railroad franchise." The vote was cast, and the ingenuous Alderman pocketed the money. An investigating committee has been appointed; but it is believed that the matter has been so carefully managed that nothing will be revealed. This is not the only public measure that has been carried by "ways that are dark."