Seventh-day Adventist Missionary Society · Oakland, Cal. · Aug 17, 1882
General Articles.
By Mrs. E. G. White
King Saul’s Rash Oath.
BY MRS. E. G. WHITE.
WHEN Saul beheld the Philistines fleeing in terror from Michmash, he determined to make the most of his advantage. To avoid unnecessary delay, he forbade the pursuers to partake of food for the entire day, enforcing his command by the solemn imprecation, “Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies.”
The king might properly have warned his soldiers not to waste time in feasting upon the spoil of their enemies; but to deprive them of food for a whole day was unwise in the extreme. The long abstinence rendered them weak and exhausted at the very time when they should have been strong and courageous to push the battle against the foe. And then to confirm this inconsiderate prohibition by a solemn oath showed Saul to be both rash and profane. Such a course could not be prompted by zeal for the glory of God. The king declares his object to be, not “that the Lord may be avenged on his enemies,” but only “that I may be avenged on mine enemies.” Yet the fact was, that Saul had no real share in the battle; the victory had been virtually gained without his knowledge or co-operation.
Fearing the king’s displeasure, the soldiers refrained from partaking of the spoil of their enemies, and even from eating the wild honey which was found in great abundance as they passed through a forest. But Jonathan was ignorant of his father’s prohibition, and unwittingly transgressed by eating a little of the honey.
In the evening, being hungry, and faint with labor, many of the people hastily slew the cattle which they had taken, and ate the flesh with the blood, contrary to the law. Thus did Saul’s injudicious severity lead to disregard of the divine command. When, however, the monarch learned what was going on, he interposed his authority, and directed that a sacrifice be first offered unto the Lord, and then the animals be properly slaughtered and the blood separated, as the Mosaic law required.
When the people had satisfied their hunger, Saul proposed to continue the pursuit that night; but the priest suggested that it would be wiser first to ask counsel of God. This was done in the usual manner; but no answer came. Regarding this silence as a token of the Lord’s displeasure, Saul determined to discover the cause. Had he properly realized the sinfulness of his own course, he would have concluded that he himself was the guilty one. But failing to discern this, he gave command that the matter be decided by lot: “Draw ye near hither, all ye chief of the people, and know and see wherein this sin hath been this day. For as the Lord liveth, which saveth Israel, though it were Jonathan my son, he shall surely die.” The people listened in silence, their hearts thrilled with fear, as they saw the rash, impetuous spirit of their king.
Again the monarch commanded, “Be ye on one side, and I and my son Jonathan on the other.” The lot was cast; it fell upon Saul and Jonathan. Again it was cast, and Jonathan was taken. The Lord was pleased that the course of Jonathan should be brought to light, to manifest more fully the spirit of Saul. Thus the people would be led to see their great error in rejecting the government which God had given them. They had exchanged the pious prophet whose prayers had brought down blessings, for a king who in his blind zeal had prayed for a curse upon them.
When the lot fell upon Jonathan, the king demanded with great sternness, “What hast thou done?” Jonathan replied frankly, acknowledging the act, and deprecating the direful penalty. Now at last we might expect Saul to see and deplore his folly in making so rash a vow. Now, surely, paternal affection will rise superior to royal authority. But no; Saul wished his people to see that the justice of the king was superior to the affection of the father. He had not shared the honor of the victory; but he hoped now to secure honor by his zeal in maintaining the sacredness of his oath. Even at the sacrifice of his son, he would impress upon his subjects the fact that the royal authority must be maintained. How terribly significant the words which fell from that father’s lips,—“God do so, and more also; thou shalt surely die, Jonathan.”
At Gilgal, but a short time previous, Saul had presumed to officiate as priest, in direct violation of the command of God. When reproved by Samuel, he had stubbornly justified his own course. Now, upon the bare suspicion of sin in another—before the lots were cast—he had sworn that the offender should surely die; not considering whether the offense might not be a sin of ignorance, to be expiated by a sin-offering, instead of a willful transgression punishable with death.
When the offender is pointed out, and it is known that his only crime is the ignorant violation of an unreasonable requirement, the king and father coldly sentences his son to death. What a contrast between the boldness with which Saul himself violates the law of God and defies reproof, and the cruel severity manifested by him toward one whom God had honored!
The people refused to allow this unjust sentence to be carried into effect. They could see where the guilt belonged; that Saul himself was the one whom God was rebuking. Unheeding the anger of the king, they boldly declared, “Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid; as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day.” Noble and courageous people! The proud monarch dared not disregard this unanimous verdict, and the life of Jonathan was preserved.
Saul could but feel that his son was preferred before him, both by the people and by the Lord. Jonathan’s deliverance was a severe reproof to the king’s rashness. He felt a presentiment that his curses would fall upon his own head. He did not longer continue the war with the Philistines, but returned to his home, moody and dissatisfied.
Those who are most ready to excuse or justify themselves in sin are often more severe in judging and condemning others. There are many to-day, like Saul, bringing upon themselves the displeasure of God. They reject counsel and despise reproof. Even when convinced that the Lord is not with them, they refuse to see in themselves the cause of their trouble. How many cherish a proud, boastful spirit, while they indulge in cruel judgment or severe rebuke of others really better in heart and life than they. Well would it be for such self-constituted judges to ponder those words of Christ: “With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.”
To exalt self, to glory in what we have done or what we can do, is proof of extreme ignorance or folly. Those who have an undue estimate of themselves are often brought into positions where their true character will be developed. It was thus in the case of Saul. His own course convinced the people that kingly honor and authority were dearer to him than justice, mercy, or benevolence.
The Lord bears long with the waywardness of the children of men, and grants to all ample opportunity to see and forsake their sins. Yet he will maintain his own glory, and care for his own people, whatever the course of the rebellious and backsliding. He may appear to prosper those who disregard his will and despise his warnings; but in his own time he will surely make manifest their folly.
By one wrong decision, men may subject themselves to untold perils. One misstep may cost a lifetime of care, anxiety, and sorrow. Had not the men of Israel interposed to save the life of Jonathan, that intrepid warrior would have perished by the decree of their chosen leader. With what misgivings must that people afterward have followed Saul’s guidance! How bitter the thought that he had been placed upon the throne by their own act!
God’s people of to-day are in danger of committing errors no less disastrous. We cannot, we must not, place blind confidence in any man, however high his profession of faith or his position in the church. We must not follow his guidance, unless the word of God sustains him. The Lord would have his people individually distinguish between sin and righteousness, between the precious and the vile.
Those who labor faithfully and unselfishly in the cause of God should be highly esteemed for their works’ sake. We may, like the children of Israel, be tempted to exchange the devoted, self-sacrificing laborer for one who appears more pleasing, but whose faith and steadfastness are yet untried. Let us beware how we manifest ingratitude or contempt for those whom God has made burden-bearers in his cause. Those who smite the soldiers of the cross are smiting the hand of God that covers them as a shield.
ALL men that are ruined are ruined on the side of their natural propensities.
HEIRSHIP.
LITTLE store of wealth have I,
Not a rood of land I own;
Nor a mansion fair and high,
Built with towers of fretted stone;
Stocks, nor bonds, nor title-deeds,
Flocks nor herds have I to show;
When I ride, no Arab steeds
Toss for me their manes of snow.
I have neither pearls nor gold,
Massive plate, nor jewels rare;
Broidered silks of worth untold,
Nor rich robes a queen might wear.
In my garden's narrow bound
Flaunts no costly tropic blooms,
Lading all the air around
With a weight of rare perfumes.
Yet to an immense estate
Am I heir, by grace of God—
Richer, grander than doth wait
Any earthly monarch's nod.
Heir of all the ages, I,
Heir of all that they have wrought,
All their store of empire high,
All their wealth of precious thought.
Every golden deed of theirs
Sheds its luster on my way;
All their labors, all their prayers,
Sanctify this present day!
Heir to all that they have earned
By their passion and their tears,
Heir of all that they have learned
Through the weary, toiling years;
Heir of all the faith sublime
On whose wings we soar to Heaven;
Heir of every hope that time
To earth's fainting sons hath given!
Aspirations pure and high—
Strength to dare and to endure—
Heir of all the ages, I,
Lo! I am no longer poor!
—Selected.
The European Sunday.
By P.
SUNDAY, July 31, 1881, I went into the old cathedral at Antwerp, said to be the largest and most beautiful gothic structure in Belgium. A priest and attendants were officiating before the altar, and a score or so of women were kneeling in their seats, counting their beads and saying their prayers. In the afternoon, nearly every one seemed to be in the streets and other public places, to observe how he could best enjoy the day. The military paraded with brass band and martial music. For several blocks the sidewalks were so covered with tables at which men and women of all ages sat partaking of the common German beverage, that the pedestrians had to turn into the carriage-way in order to pass. It seemed to be a grand holiday, but probably no more so than other Sundays. In the evening went to the Harmonie—a large and most beautiful garden filled with trees, plants, flowers, statuary, gas jets and colored lights, tables, chairs, and people. In the center of this enchanting place was a large and elegant orchestral stand from which between seventy and eighty musicians, playing on stringed, brass, and other instruments, discoursed such sweet, harmonious and soul-stirring strains as I never heard before. On one side of the garden was a long marble colonnaded building, brilliantly lighted, and devoted to the uses of a restaurant. The tables in the garden were small and thickly set in rows, with from two to four persons at each. Numerous and busy were the waiters in attendance. From the halls of the restaurant the people at the tables were supplied with ices, ice-cream, and some of the many kinds of drinks which Europe affords. Beer, however, seemed to be the great staple; there was also much wine, as well as stronger drinks served. The young men, maidens, and the fathers and mothers, were here gathered by the hundreds, enjoying themselves in social pastime. They did not drink as Americans drink. Our countrymen drink with not a breath between the tipping and the draining of the glass, but often an hour or more will pass here before the glass is emptied; sometimes several glasses are emptied within that time. But usually the German is deliberate, and takes his time. The people were not boisterous. They were social and chatty. At about eleven o'clock they returned to their homes, happy and full. I went to my hotel satisfied that the observations of this day had taught me something of Sunday life in Europe.
MUNICH, Sunday, Aug. 7.
The king, who has been staying here for a few days, left the city to-day on the morning train. A large party, consisting mostly of laborers, left the city in the morning for one of the suburban towns, and towards the close of day returned, many of them jolly and boisterous, but a large number were too drunk to make much noise. The women appeared to be in about the same condition as the men.
FLORENCE, Sunday, Aug. 14.
In the morning visited the Duomo, where was a large congregation of worshipers, perhaps nearly one hundred, but on visiting Santa Croce soon after, found an audience of six priests, who were devoutly saying their prayers, perhaps asking absolution for those who had previously confessed to them, or those who might come next. The stores and places of business are open all the morning, but most of them closed in the afternoon, when the people seem to gather largely in the parks, gardens, and galleries of art, nearly all of which are open to the public free on Sundays. In the evening, visited the Casino—which is to Florence what Central Park is to New York—and found the people gathered to hear the music, and drink beer and wine after the manner of those at Antwerp.
NAPLES, Sunday, Aug. 21.
Here, as in Florence, Munich, and Antwerp, trade seems to be very brisk in the morning. Hundreds of peasant women and boys come into the city with their donkeys loaded down with kegs of wine and water, and fruits and vegetables of all kinds, just the same as on other days of the363week; but the afternoon and evening, as in the other cities named, are given up to those things from which the people imagine they can derive the greatest sensual enjoyment.
SUNDAY, Aug. 28.
Passed through one of the mountain villages between Arona and Simplon, which was filled with soldiers, or military men, with a band of music. The streets were lined on either side with stalls or booths for the sale of all kinds of liquids to gratify the thirsty, and fruits and other eatables to gratify the hungry, and hundreds of different toys and other things to please the women and children who had gathered from long distances to enjoy the day.
GENEVA, Sunday, Sept. 4.
Some of the stores open in the forenoon, but many of them closed through the day. This appears more like an American Sunday, and the city more like an American city, than any I have yet seen on the continent.
PARIS, Sunday, Sept. 18.
In the morning went to the Madeleine, where the great organ pealed forth rich music.
"Notes inspiring holy love,
Notes that wing their heavenly ways
To mend the choirs above."
The worshipers were few. After a short tarry here went to the Notre Dame. Here the worshipers numbered even less than at the Madeleine.
Went to St. Cloud in the afternoon. Found that the city had prepared to entertain the thousands who might come. Concluded that the French can outdo all other nations in the variety of Sunday entertainments. Here were revolving swings, swings perpendicular, and swings horizontal; circuses, with a hundred hobby-horses and children riders; trains of cars going with electric speed over manufactured mountains and through tunnels; steamers rocking and pitching over the roughest of imitation seas. Occasionally these boats, and cars, and swings, and horses, would stop to unload their human freight, and fill up anew with boys and girls, and old men and women, to be driven around by steam as had been the others before, until they too should get their half franc's worth of pleasure.
Here were theatricals in personne, and theatricals in automaton; Punch and Judy, and punches without Judies, punches for the throat, and punches with the elbows, string bands, and brass bands, and bands of gypsies, songs and choruses, and choruses without songs. I think the whole was called a "Grand Bazaar." And so it was indeed. A long line of tents and temporary structures contained an endless variety of things to eat, drink, and amuse. Where the multitude gathered here came from, I know not; but this is certain, they all seemed to enjoy the pleasures of the occasion very much.
Returning to Paris by way of the Boise de Boulogne and Champs Elysees, the great number of fine horses and carriages I saw fully demonstrated that all of Paris had not gone to St. Cloud.
In the evening, I went to the garden of the Tuilleries, which was lighted with a score of electric lights, which so dimmed the thousands of gas-jets, colored and curiously wrought, as to make them like the stars of the heavens in the light of the full moon. Preparation had here been made for the entertainment of the people, on a scale similar to, but far larger, than that of St. Cloud. The vast area of the garden was so crowded and packed with humanity that it was almost impossible to see or hear anything to advantage. This was called the "Fete of the Republican Press." Surely it was a great press. At the entrance gate the pressure was so great that one could not long survive it; and being composed of men, women and children, it was truly republican. But the "Fete of the Republican Press" on a Sunday evening was too much of a press for me; so, at an early hour, I made my exit from the garden and found my way to the hotel, glad to know from my own observation how the "Lord's day" is observed in Paris.—P., in the Outlook.
Description of the Kingdom.
By John Norton Loughborough
BY ELD. J. N. LOUGHBOROUGH.
(Concluded.)
THOSE who deny the application of Isaiah's testimony to the new-earth state, claim that it is fulfilled in this world. They say the text has a hidden meaning; that these beasts, the wolf, lion, kid, and lamb, are used to represent men with different dispositions, whose hearts are softened and subdued by the ameliorating influence of the gospel. The text, they say, is fulfilled when a man with a wolfish or lion-like disposition is converted, and brought into the fold of Christ, and with the lambs (Christians) feeds on the heavenly manna. We object to this application: First, when a man with a wolfish or lion-like disposition is converted, he is no longer a wolf or lion, but a lamb; and so in the sequel those who make the above application of the text will simply have two lambs feeding together, instead of a lion and a lamb. To carry out their application, it would be necessary to claim that men with unchanged hearts and lives are brought into the church, and fed on heavenly manna. Second, It is positively stated in Isaiah 65:7-25, that such a state of things will exist in the new earth. Allowing these testimonies a literal application, a glorious scene is portrayed to our mind when the curse is removed, and the "fear of man" (Gen. 9:2) is so far taken away that the beasts are again in perfect subjection to him, as in the beginning (Gen. 1:26), even to that extent that the little child shall lead the fierce lion, "the king of the forest."
Isaiah bears further testimony concerning the saints' inheritance, in chap. 35:1-7, "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose." On the great deserts, the weary traveler now plods his way, scorched with the burning rays of the sun, finding no cooling shade, beneath which to rest his aching limbs, but, faint with thirst, he lays himself down to die. No merry songsters beguile his sufferings, as his voice grows husky and still; nothing meets his vision but one vast plain of burning sand; not one beautiful flower to change the sad monotony of the desert; and in the distance is the driving simoon threatening to bury him in its column of sand. How changed will be the scene when the restitution work is accomplished. The desert shall blossom as the rose. Yes, and it shall rejoice even with joy and singing. When it is clothed with green foliage, and decked with blossoms abundant, the merry songsters will chirp from bough to bough, and warble forth their songs of praise to the Most High.
The prophet continues his description (verse 2), "It shall blossom abundantly, and rejoice, even with joy and singing; the glory of Lebanon [the forest of Lebanon is described as the most beautiful in appearance of any in the eastern world,] shall be given unto it, the excellency of Carmel and Sharon." The valley of Sharon was anciently adorned with the most beautiful flowers of every description. In view of this glorious state of things to come, the prophet says (verses 3, 4), "Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not; behold your God will come with vengeance, even God with a recompense; he will come and save you."
Who would not feel strengthened with a hope of such a glorious inheritance as this, constantly before him? These promises have been given, not only that we might know what is coming, but to impart strength to the heirs of promise. Reader, are you a believer in these glorious promises? We would say to you, when fearful amid the trials of the way, look at the hope-inspiring records respecting the future, and be strong; for in Jesus' name we are able to go up and possess the goodly land. It was thus St. Paul could say, "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal."
The prophet's description continues (verses 5, 6), "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert." It will give us some conception of the rejoicing of those who in that glorious state shall find themselves made free from all infirmities, to look for a moment at a case of healing performed in the days of the apostles. It is recorded in Acts 3. A man who had been lame from his birth, and was daily laid at the beautiful gate of the temple, to ask alms, saw Peter and John about to go into the temple, and asked an alms. He expected no relief from his infirmity, but asked a little pittance to enable him to protract his miserable existence here. When Peter said to him, "Look on us," his expectation was raised that they would give him a portion of money; but when St. Peter said, "Silver and gold have I none," his hopes in that direction were blasted, and how unexpectedly must the next sentence have fallen upon his ears, "Such as I have, give I thee. In the name of Jesus of Nazareth, rise up and walk!" and he took him by the right hand and lifted him up; and immediately his feet and ankle-bones received strength." What a thrill of joy must have filled his heart at this unexpected healing of his infirmities! He "entered with them into the temple, walking, and leaping, and praising God." If this temporary relief would cause the poor cripple to leap for joy, what must be the feelings of those in the resurrection morn, who, all their lives have been bowed down with lameness and infirmities of the flesh, when they find not only their feet and ankle-bones made straight, but their whole being glowing with vigor and energy of eternal youth! "Then shall the lame man leap as an hart." Agile as the deer bounding through the forest, they shout forth their praises to the Most High.
Again Isaiah speaks of this glorious state, "For the Lord shall comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord." In the garden of the Lord, planted eastward in Eden, there was every tree that was pleasant to the sight, and good for food. In the restitution, this will be the condition of the whole earth. As stated in Isa. 55:13, "Instead of the thorn shall come up the fir tree, and instead of the briar shall come up the myrtle tree." Thorns are a part of the curse that was put on the earth. Gen. 3:18. But these are to be removed. In that glorious state God's people can "dwell safely in the wilderness, and sleep in the woods."
We will now call attention to St. John's testimony in Revelation, concerning the new-earth state, in chapters 21 and 22. "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away. And I John saw the holy city, the New Jerusalem, coming down from God out of Heaven, prepared as a bride adorned for her husband. And I heard a great voice out of Heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself will be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." Not only will pain, sorrow, and death cease to exist; but the opposite will exist,-life, joy, rejoicing, and eternal pleasures. What a contrast with the present state of affliction, weeping, and death. No raging epidemic, sweeping its thousands into an untimely grave, and in a moment filling joyous hearts with the keenest anguish; no miasma or destructive thunderbolts; no funeral knell; no pall; no bier; no death dirge will there be sung; no grave-yards ever meet our sight, and sadden our hearts; the grave-digger's spade will find no labor there; no aching limbs and weary head; but immortality and the tree of life will forever accomplish the work of freeing the saints from all liabilities to pain or suffering. Yes, "The inhabitants will not say, I am sick."
"Death will be banished, his scepter be gone."
Said John Wesley, "We may more easily conceive the changes which will be wrought in the lower heavens, in the region of the air. It will be no more torn by hurricanes, or agitated by furious storms, or destructive tempests. Pernicious or terrifying meteors will have no place therein. We shall have no more occasion to say-
""There like a trumpet, loud and strong,
Thy thunder shakes our coast;
While the red lightnings wave along
The banners of the host!"
"No! all will then be light, fair, and serene-a lovely picture of eternal day. And what will the general produce of the earth be?-No thorns, briars, and thistles; not any useless or fetid weed; not any poisonous, hurtful, or unpleasant plant; but every one that can be conducive, in any wise, either to our use or pleasure.""
"Polygamy in New England."
By N. Y. Examiner
This is the somewhat startling title under which Dr. Leonard Woolsey Bacon discusses the lax divorce laws of the New England States, and their effect on the morals of society. By this term, he sarcastically warns us we are not to be led to suppose that the customs of Utah and New England are alike in all particulars, in spite of numerous points of resemblance. Polygamy in Utah is unlawful, in New England it is sanctioned by law; the Mormon polygamy is simultaneous, the Puritan is consecutive; the Utah practice is polygamy strictly, the New England is more impartial, and admits of polyandry also. The New England plan has other advantages. For example, the Mormon harem produces much domestic unhappiness and jealousy; while the Puritan home with its peaceful succession of wives, each for the time being the exclusive possessor of her husband's affections, is a tribute to the superior wisdom of the Yankee legislator. But the two institutions are at bottom one. Polygamy is polygamy, whether a man have six wives simultaneously or consecutively, so that he marries a second during the lifetime of the first.
Nothing helps one in the understanding of an abstract principle like a concrete example, and Dr. Bacon supplies one. It is not at all peculiar, and nothing in it is fictitious except the names. Here it is:—
Emily Brown, now about forty years old, comes of good stock, being the daughter of a rich New England farmer; she was married to Albert Knight. The Superior Court for the county where they lived gave them the necessary license, and each of them married again. Emily Brown Knight's second choice was Carolus Williams, a minor, whose time she bought from his father for that purpose. Double polygamy papers were again issued by the Superior Court, and Williams married another woman with whom (having a less versatile temperament than the bride of his extreme youth) he is still living. Emily Brown Knight Williams was married to Judson Phipps; and presently once more to Mr. and Mrs. Phipps the same Superior Court issued the double license, which, as usual, was acted on by both parties.
Mr. Phipps, who seems to have a mission as a consoler of disappointed hearts, married a woman who had deserted her second husband, he having been deserted by her first. Mrs. Emily Brown Knight Williams Phipps was then married to Tobias Thomas, on occasion of which solemnity the divine blessing was invoked upon the auspicious union in a touching and appropriate prayer by one of the resident pastors of her own town. Up to the present moment no further change of name has been reported from Mrs. Emily Brown Knight Williams Phipps Thomas, who lacks only one step more to make her the peer of the woman at Jacob's well. But there is no reason whatever to doubt that if her seemingly capricious affections should alight upon a new object, and be reciprocated, the Superior Court would show the same alacrity as before in smoothing the proverbially rough path of love; nor that five dollars, or at the outside ten dollars, would suffice to dignify the occasion with the services of a minister of the Lord Jesus Christ, and "sanctify it with the word of God and with prayer."
On one other point information is lacking—we are not told whether any children were ever born to this much-married woman and any of her husbands, and if so, what became of them in the vicissitudes of her matrimonial career. After this, one can easily believe Dr. Bacon's assertion that the people of New England, clergy and laity alike, are unanimously and conscientiously opposed to polygamy—in Utah.
Dr. Bacon's article is not to be suspected of levity because he treats this subject with grim humor. The spectacle of a minister of the gospel "solemnizing" unions of this sort, and gravely pronouncing a true marriage what his Lord expressly calls adultery, is a humorous, if also a horrifying sight. It is one to move the "inextinguishable laughter" of the demons of the pit, and to provoke the godly sorrow of every true believer in Jesus and his teachings.—N. Y. Examiner.
Sin Cannot Be Hidden
By Spurgeon
COALS of fire cannot be concealed beneath the most sumptuous apparel. They will betray themselves with smoke and flame; nor can darling sins be long hidden beneath the most ostentatious profession. They will sooner or later discover themselves, and burn sad holes in the man's reputation. Sin needs quenching in the Saviour's blood, not concealing under the garb of religion. —Spurgeon.
DANIEL'S SECOND VISION,—DANIEL VIII.
By John B. Dymot
BY JOHN B. DYMOT.
In the palace at Shushan, in Elam's fair land,
Near Ulai's waters, now Daniel doth stand;
And sees, in a vision, a ram standing by,
Whose horns, though unequal, are both very high.
Now westward, and northward, and southward he goes,
And, mightily pushing, reduces all foes.
From his hand none could save, but his violence knew;
For his will he performed, and to greatness he grew.
But, as Daniel considered, behold, from the west,
A shaggy he-goat over all the earth pressed:
With valor and swiftness he bounded along,
Between his eyes bearing a horn great and strong.
With furious power, and maddened with rage,
He dashed on the ram, that grew feeble with age,
And breaking his horns, stamped him down to the ground;
And none to deliver the ram could be found.
Hence very great waxed the he-goat; but that horn
From its owner, while fresh in his greatness, was torn;
And for it, four notable horns did arise,
Which spread to the winds of the uttermost skies.
At length there came forth of one of the four,
A horn, at first little, which waxed more and more,
Till exceedingly great, to the south and the east,
That horn to the land of the prophet increased.
This vision was given to Daniel, for he
Was troubled in mind as to what was to be;
And his countenance changed at what he had heard
And seen where the waters by tempests were stirred;
For though the good angel had tried to explain,
'Twas a man who had listened with wonder and pain.
Ere long the primeval dominion would fade
From Babylon's diadem, scepter, and blade;
And so in the vision it does not appear;
But the other three kingdoms are symbolized here.
"The ram," said the angel, "is meant to denote
Medo-Persia; and Grecia is shown by the goat.
The notable horn between the goat's eyes
His first king shall be; but as broken it lies,
That king shall be broken; and as in its stead
Four horns for it stood, so when he is dead,
Four kingdoms shall out of the nation stand up,
Grow aged and sinful. Then with them shall cope
A king of fierce countenance, crafty and strong;
But not to himself shall his power belong.
He shall practice and thrive, on the record of fame,
With the blood of the nations inscribing his name.
But his days shall be numbered; his revels shall cease:
And the earth shall rejoice in perpetual peace.
San Rafael, Cal.
The Plague of Sin
By The Moravian
THERE is no question that small-pox is a dreadful disease. Yet there can be no good cause for the senseless alarm and panic that is manifested by some at the prevalence of the plague. Not only does it do no good whatever, but it really is unworthy especially of Christian men and woman. Discretion, caution, prudence,—these it is our duty to exercise at all times; but these never have anything in common with selfish cowardice. No, if there was a little more fear and dread of sin; that worse plague than small-pox, it would be a good deal better. No one seems to mind associating intimately with souls that are all black and blotched with vice. Even tender children are unhesitatingly allowed to go in and out of houses that are hopelessly infected, whose very atmosphere is thick with impurity, profanity, and blasphemy. And people do not think that there is any danger in this. They do not fear "catching" sin. Yet if the truth were known, most forms of sin are more infectious than cholera and small-pox, and also far more fatal. Sin kills vastly more bodies and souls every year than all other diseases together.—The Moravian.
Domestic Love and Elegance
THEODORE PARKER, in speaking of home and home life, said: I never saw a garment too fine for a man or maid; there never was a chair too good for a cobbler or a cooper to set in; never a house too fine to shelter a human head. These elements about us, the gorgeous sky, the imperial sun, are not too good for the human race. Elegance fits man. But do we not value these tools of housekeeping a little more than they are worth, and sometimes mortgage home for the mahogany we would bring into it? I had rather eat my dinner off the head of a barrel, or dress after the fashion of John the Baptist in the wilderness, or set on a block all my life, than consume all myself before I get home, and take so much pains with the outside that the inside was as hollow as an empty nut. Beauty is a great thing, but beauty of garments, house, and furniture is a very tawdry ornament compared with domestic love. All the elegance in the world will not make a home, and I would give more for a spoonful of hearty love than for a whole ship load of furniture, and all that the upholsterers of the world could gather together.
The Possibilities in a Boy
By James A. Garfield
I FEEL a profounder reverence for a boy than for a man. I never meet a ragged boy in the street without feeling that I may owe him a salute; for I know not what possibilities may be buttoned up under his coat.—James A. Garfield.