Seventh-day Adventist Missionary Society · Oakland, California · Jul 27, 1882
General Articles.
By Ellen G. White
The Inauguration at Gilgal.
BY MRS. E. G. WHITE.
SAUL had been chosen by God and acknowledged by the nation as king of Israel; yet he made no attempt to maintain his right to the throne. In his home among the uplands of Benjamin he quietly occupied himself in the duties of a husbandman, and left the establishment of his authority entirely to the hand of God. It was not to be long deferred. Soon after his election, the Ammonites, under their king, Nahash, invaded the disputed territory east of the Jordan, and threatened the large and powerful city of Jabesh-gilead. The inhabitants endeavored to secure terms of peace by offering to become tributary to the Ammonites. But the barbarous and cruel king refused to spare them, except on condition that he might put out the right eye of every one of them, that they might remain as so many living monuments of his power.
The people of the besieged city begged a respite of seven days for deliberation, hoping that during this time the tribes on the west side of the river might be summoned to their deliverance. The Ammonites consented, reasoning that if the matter were thus made public it would greatly increase the honor of their expected triumph.
Swift messengers spread the tidings through Israel, creating wide-spread terror and consternation. Saul, returning with his herds from the field, heard the loud wail that told of some great calamity. He said, “What aileth the people that they weep?” When the shameful story was repeated, all his dormant powers were roused, and he stood up as a hero and a king. “The Spirit of God came upon him,” as on Samson, and “he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samnel, so shall it be done unto his oxen.”
All Israel obeyed. Three hundred and thirty thousand men gathered on the plain of Bezek, under the command of Saul. Messengers were immediately sent to apprise the people of Jabesh-gilead that they might expect help on the morrow, the very day on which they were to yield up their eyes to the Ammonites.
By marching all night, the king appeared with his army before Jabesh-gilead in the morning. He then divided his force into three companies, which approached the camp of the Ammonites upon different sides, and making a sudden and vigorous attack, completely routed them, with great slaughter. Those who escaped were so scattered that no two could be found together.
By the king’s promptitude and energy upon this occasion, as well as his bravery and military skill, the people were far more strongly influenced in his favor than they had been by the Lord’s appointment, Samuel’s anointing, or his own pre-possessing appearance. They now, by universal acclamation, greeted him as their king, attributing all the honor of the victory to human skill, and forgetting that without God’s special blessing all their efforts would have been in vain.
In their enthusiasm, some proposed to put to death those who had at first refused to submit to the new sovereign. But the king interfered, saying, “There shall not a man be put to death this day; for to-day the Lord hath wrought salvation in Israel.” Here Saul gave evidence of the great change which had taken place in his character. Instead of taking honor to himself, he gave the glory to God, to whom it rightfully belonged. Instead of showing a desire for revenge, as would have been natural, he manifested a spirit of compassion and forgiveness. This is unmistakable evidence that the grace of God dwells in the heart.
Samuel now proposed that the people go to Gilgal, and there solemnly confirm the kingdom to Saul, all opposition to his authority seeming now to have ceased. This was done, with great rejoicing, and abundant sacrifices of thanksgiving.
Gilgal was memorable as the place of Israel’s first encampment in the promised land. Here Joshua set up the pillar of twelve stones to commemorate the miraculous passage of the Jordan; here the manna ceased; here circumcision was renewed; here the people kept the first passover after their wanderings; here the Captain of the Lord’s host appeared. From this place they marched to the overthrow of Jericho and the conquest of Ai. Here Achan met the direful penalty of his sin, and here was made that unwise treaty with the Gibeonites which punished Israel’s neglect to ask counsel of God. Upon this plain, so rich in thrilling associations, stood Samuel and Saul; and when the shouts of welcome to the king had died away, the aged prophet spoke to the people his parting words as ruler of the nation.
Lest the blessings granted to Israel should lead them to justify all their proceedings, Samuel took this occasion to admonish them that their course had been most displeasing to God. He also vindicated his own conduct and the purity of his administration. He called upon the people to cite one instance of fraud, oppression, or corruption, while he alone was their judge:—
“Behold, I have hearkened unto your voice in all that ye said to me, and have made a king over you. And now, behold, the king walketh before you; and I am old and gray-headed; and behold, my sons are with you; and I have walked before you from my childhood unto this day. Behold, here I am: witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? and I will restore it to you.”
Without one dissenting voice, the people replied, “Thou hast not defrauded us, nor oppressed us, neither hast thou taken aught of any man’s hand.”
Samuel had a higher object than merely to justify his own course. He had previously endeavored to set forth the principles which should govern both the king and the people, and he now desired to present before them an instructive example. From childhood, he had borne responsibilities in the work of God, and during his long life, one object had been ever before him,—the glory of God and the highest good of Israel. This had been apparent to the whole nation, and all now bore testimony to his integrity and faithfulness.
The honor accorded him who is concluding his work is of far more worth than the applause and congratulations which those receive who are just entering upon their duties, and who have yet to be tested. One may easily lay off his burdens, when even the enemies of truth acknowledge his fidelity. But how many of our great men close their official labors in disgrace, because they have sacrificed principle for gain or honor. The desire to be popular, the temptations of wealth or ease, lead them astray. Men who connive at sin may appear to prosper; they may triumph because their undertakings seem crowned with success; but God’s eye is upon these proud boasters. He will reward them as their works have been. The greatest outward prosperity cannot bring happiness to those who are not at peace with God or with themselves.
It may at times be necessary for the servant of God to vindicate his own character, and to defend his course, that the Lord’s name may be glorified, and the truth be not reproached. Let all who are treated with neglect or injustice, follow the example of Samuel, taking care not to make self prominent, but to maintain the honor of God. Let the injured one, instead of dwelling upon the wrongs which he has suffered, show the people how they have wounded Christ in the person of his servant. Many hearts would thus be led to326humiliation and repentance, when if personal feelings were aroused, they would be as hard as stone.
Unless men constantly cherish mercy, compassion, and love, Satan will encourage a fault-finding, selfish spirit which will crowd these precious graces out of the soul. Those who have toiled long and unselfishly in the cause of God, should not be surprised if they are at last set aside. Many a man through whom God has wrought to achieve great results, whose influence has been felt east and west, north and south, is at last rewarded with neglect or cruel contempt. Ingratitude is natural to the unrenewed heart. No man is faultless, and many are ready to find some excuse for condemning or reproaching the one who has served them unselfishly. They forget that they themselves may be guilty of sins far more offensive in the sight of God than those of which they accuse his worn, wearied, and perplexed servant.
It seems to us strangely inconsistent and almost incredible that a man of Samuel’s sterling virtue, integrity, and devotion could have been set aside for one who was wholly untried, and who had been well-nigh a stranger to God’s cause and to his people. Yet we see the same course often repeated. The chosen of God, who might long have continued in his service, doing the good that they desired to do, are prevented because mercy, love, and gratitude are excluded from the hearts of their brethren. When the faithful laborers are no longer permitted to hold a leading position, let them instruct those who will appreciate their efforts. Let them do all the good they can do in any capacity. They have not received their commission from men, but from God. It is he who has given them their work. If they are shut out from all other avenues of usefulness, they can pray. They have proved the Lord again and again; they are familiar with his word, and can claim his promises. God hears their intercessions.
We should learn to honor those whom God honors. Those who have toiled long and unselfishly for his cause should be ever treated with respect and tenderness, even though it may be evident that they cannot perform the work which they once could, or, that they sometimes err in judgment. Notwithstanding their imperfections, these very men may be far more useful in the work of God, than those who would criticise and reject them. All have defects of character. All need the help of God every hour, or they will decidedly fail.
Samuel rehearsed to Israel the leading events in their past history, the wonderful manifestations of divine power, and the evidence of his favor in establishing them as his peculiar people. He reminded them of their transgressions in departing from God, and seeking to imitate the example of surrounding nations; he pointed to the judgments which had been visited upon them for their sins, and the gracious deliverances which their repentance had secured. All their calamities had been brought upon them by rebellion against God. Their prosperity was secured by obedience. Yet when threatened by their enemies, they had not made God their trust, but had demanded a king to stand at the head of their armies. Samuel had sought to encourage them to rely upon their Divine Helper, and had even volunteered to lead them out to battle himself; but they had obstinately rejected his proposition.
Now the Lord had granted their desire, and set a king over them; yet their prosperity would still depend upon their obedience to God. Notwithstanding their sin, the Lord would pardon and bless them if they would from this time manifest true repentance and fidelity. “But,” said the prophet, “if ye will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers.”
As a proof of the truth of his words, and also as evidence of the Lord’s displeasure, Samuel called down thunder and rain from heaven. It being the time of wheat harvest, when the air is usually serene and mild, the people were greatly terrified at this manifestation, and they confessed their sin, and entreated the prophet’s prayers in their behalf. They now saw that God had greatly honored the man whom they had rejected; and they felt for the time being that they had made a great mistake in their opposition to the Lord’s wise arrangement.
Samuel did not leave the people in a state of discouragement. He knew that this would prevent all effort for a better life. They would look upon God as unforgiving and severe, and thus would be exposed to manifold temptations. Such is not the character of our gracious God. He is merciful and forgiving, ever willing and anxious to show favor to his people when they will hear and obey his voice. Said the prophet, “Fear not; ye have done all this wickedness; yet turn not aside from following the Lord, but serve the Lord with all your heart; and turn not ye aside; for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For the Lord will not forsake his people.” Samuel also assured the people of his continued intercession in their behalf, and also of his services as judge and teacher. He ended his address with the warning, “But if ye shall still do wickedly, ye shall be consumed, both ye and your king.”
Samuel’s life of purity and unselfish devotion to God’s cause, was itself a perpetual rebuke both to scheming, self-serving priests and elders and to the proud, sensual congregation of Israel. Although he assumed no pomp and encouraged no display, his labors bore the signet of Heaven. He was honored by the world’s Redeemer, under whose guidance he ruled the Hebrew nation. But the people became weary of his piety and devotion, despised his humble authority, and rejected him for a man who should rule them as a king.
In the character of Samuel we see reflected the likeness of Christ. The spotless purity of our Saviour’s life provoked the wrath of Satan. That life was the light of the world, and revealed the hidden depravity in the hearts of men. It was the holiness of Christ that stirred up against him the fiercest passions of profligate professors of godliness.
Christ came not with the wealth and honors of earth, yet the works which he wrought showed him to possess a greater power than that of any human prince. The Jews looked for a Messiah who should break the oppressor’s yoke, yet they cherished the sins which had bound it upon their necks. They would not bear Christ’s fearless rebuke of their vices. The loveliness of a character in which benevolence, purity, and holiness reigned supreme, which entertained no hatred except for sin, they despised. Had Christ cloaked their sins and applauded their piety, they would have accepted him as their king. They hated him because he waged war with pride, injustice, lust, and hypocrisy.
Thus it has been in every age of the world. The light from Heaven brings condemnation upon all who refuse to walk in it. It is the duty of every Christian to maintain the honor of God by his own unselfish, spotless life, and fearlessly to condemn sin in all its forms. Satan will make strong efforts to sweep from the earth those who uphold purity and piety. But a stronger than he draws nigh to the believing, trusting soul, and measures weapons with the prince of darkness. In every age there have been faithful men to stand as God’s witnesses in the earth. The present is a time of darkness and feebleness to the church; but this is because they are not united to Christ. The moral palsy upon professed Christians need not exist. They may have the vigor of perpetual youth, if they will put away their idols, and serve God with an undivided heart.
“All that will live godly in Christ Jesus shall suffer persecution.” The natural heart is as strongly opposed to God now, as in the days of Samuel or of Christ. When rebuked by the example of those who hate sin, hypocrites will become agents of Satan to harass and persecute the faithful. “But,” says the apostle, “what can harm you if ye be followers of that which is good?” Such have through faith been adopted into God’s family; they will become more than conquerors through Him who hath loved them.
THE CARPENTER
O LORD, at Joseph's humble bench,
Thy hands did handle saw and plane;
Thy hammer nails did drive and clench,
Avoiding knot, and humoring grain.
That thou didst seem thou wast indeed;
In sport thy tools thou didst not use,
Nor helping hinds or fishers need,
The laborer's hire too nice refuse.
Lord, might I be but as a saw,
A plane, a chisel in thy hand?
No, Lord! I take it back in awe;
Such prayer for me is far too grand;
I pray, O Master, let me lie
As on thy bench the favored wood;
Thy saw, thy plane, thy chisel ply,
And work me into something good.
No! no! ambition holy, high,
Urges for more than both to pray.
Come in, O gracious Lord! I cry,
O Workman; share my shed of clay!
Then I, at bench, or desk, or oar;
With last or needle, net or pen,
As thou in Nazareth of yore,
Shall do the Father's will again.
-Selected.
The Time for the Establishment of the Kingdom.
By J. N. Loughborough
BY ELD. J. N. LOUGHBOROUGH.
OUR limited space will not allow us to say all that we desire on this topic. We shall call attention to a few scriptures, and for a fuller exposition refer our readers to such works as "Thoughts on Daniel," "Exposition of Matt. 24," and "Age to Come," any or all of which may be obtained from our depositories, or offices of publication.
We will first call attention to texts which speak of the bringing in of the new-earth state. St. Peter says, "The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up. . . . Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." This testimony shows that the time when the earth becomes an abode for righteousness, or, as some render the text, "wherein the righteous shall dwell," is after the fires of the day of the Lord have purged the works of the devil out of it. This must locate this inheritance after the destruction of the wicked; for the prophet says: "Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it." Then the establishment of the kingdom on earth must be after the second coming of Christ, and after the destruction of those "that know not God, and obey not the gospel of our Lord Jesus Christ."
The kingdom of God follows those kingdoms represented by the four beasts of Daniel 7. We read, "These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever." The powers represented by the symbols of the four beasts, are not complete until the little horn has accomplished its work. The kingdom is not given into the hands of the saints until the work of this little horn is completed; for by reading Dan. 2, where are introduced symbols of the same kingdoms, we learn that when the God of Heaven sets up a kingdom, the image is dashed in pieces, and becomes as the chaff of the summer threshing-floor, etc. But by comparing the work of the little horn with the description of St. Paul's man of sin, it will be clearly seen that they are identical, and, therefore, that the work marked out as the smiting of the image on the feet can be nothing else than the events by which the nations are dashed in pieces at the coming of Christ. With these points before us, it must be clearly seen that the kingdom cannot be established prior to Christ's second advent.
The above conclusion is confirmed by the further testimony of Daniel, "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." This shows that the time when the saints possess the kingdom is after judgment is given to the saints.
The testimony of the prophet Daniel is clear proof of our position that the earth is finally to become the kingdom of God, "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom." A kingdom under the whole heaven could be nothing less than the whole earth. So his former statement, "But the saints of the Most High shall take the kingdom," implies clearly that they will take as their kingdom the same territory as that over which the four beasts have borne rule.
By reading our Saviour's testimony, as recorded by St. Matthew, we gain a further clue to the time of giving the kingdom to the saints, as well as its location, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats; and he shall set the sheep on his right hand, but the goats on his left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."
What kingdom was prepared from the foundation of the world? According to this text it is the one the saints are to inhabit. Are the saints at that time called to inherit Heaven as a kingdom? If you say yes, we would ask, was the Heaven which you suppose the saints are to inhabit, where God dwells, prepared at the foundation of the world? We can conceive of no kingdom that was prepared from the foundation of the world, but the earth itself. When God had created the earth, and beautified the face of it, and pronounced it very good, he gave man dominion over it. This first dominion is to come to Christ. So we conclude that the kingdom prepared from the foundation of the world is the earth itself.
The above text is evidence as to the time when the dominion and greatness of the kingdom under the whole heavens shall be given unto the people of the saints of the Most High. It is when the Son of man is seated on the throne of his glory, and all nations are gathered before him, and he makes a final separation, consigning one party to the flames and receiving the other to possess the kingdom. It has been argued, quite conclusively too, that the wicked cannot be thus consigned to the flames till after their resurrection, which Revelation 20 locates at the end of the 1,000 years after Christ's second advent, as it also does their destruction. And, therefore, the time when the saints are called to possess this earth as a kingdom must be a thousand years after Christ's second advent, as it could not otherwise be after the resurrection of the wicked.
Certain it is, according to St. Peter's argument, that it is after the earth is made new that the saints are to receive it for an inheritance. "We look for new heavens and a new earth, wherein dwelleth righteousness." The earth is to become an abode for the righteous after it is purified by fire; and yet, after that purification, it will be the earth that is now, in the same sense that this earth is the one that existed before the flood. This earth is made of the same material that existed before the flood, and yet it is said that "the world that then was, being overflowed with water, perished." And so of this earth: when it has been melted and undergone a change by the action of fire, it will become a new earth, in which the saints will dwell.
327If this earth is not to become the abode of the saints until it is made new, we see it will have quite a bearing in the settlement of the question when the kingdom is established on earth, to learn, if possible, when the earth is made new. St. Peter says, The day of the Lord will come, in the which this earth is to be melted, and a new earth is to be brought in. This text does not fix the definite point when this change shall take place, further than it is said to be in that day. The day of the Lord, we understand, commences with events just prior to Christ's second coming, and concludes after the wicked are destroyed forever out of the earth, which we see by Rev. 20 is in the "little season" after the thousand years. So this text would not fix the definite point for the event, save that it shows that it will be in the day of the Lord.
We will now inquire at what point in the day of the Lord is the new-earth state brought in. Some have argued that it will be at the very commencement of that day; that at Christ's second coming the saints will be caught up to meet the Lord in the air, and that they will then enter the New Jerusalem while the wicked are being destroyed and the earth melted. Some have claimed that there the prophet's testimony applies: "Come, my people, enter into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast." Although we agree with the position that this text is a call for God's people to hide themselves while this earth is undergoing its purging by fire, yet, from the testimony that immediately follows, we conclude that it cannot apply till after the thousand years. "For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain." Here is a coming of the Lord out of his place, and the special object of that coming is stated. When he thus comes to punish the wicked, the earth no more covers her slain. So it must be that at that point all the wicked are resurrected, which is conclusive evidence that this text has a better application at the end of the thousand years.
There is a serious difficulty in the view that the new earth is brought in at the beginning of the thousand years. It seems from St. Peter's testimony that when this purifying of the earth takes place, the works in it are destroyed. But is it consistent to suppose that after this earth has been cleansed one thousand years, and during that time been the place "wherein dwelleth righteousness," that all the wicked rebels that ever were upon it, shall be resurrected in one vast body out of the purified earth, and go upon its beautiful plains with Satan at their head, and that then fire and brimstone shall be rained from heaven upon those glorious fields of verdure to destroy the wicked?
By the above remarks we do not dispute that the wicked will be raised at the end of the thousand years; that they will come around the New Jerusalem and be destroyed. But we understand their destruction is connected with the purification of the earth. Then is the time when they shall "see Abraham, Isaac, and Jacob in the kingdom," and they themselves thrust out. The kingdom is first established in the city, and finally when the earth is purified, the "dominion and greatness of the kingdom" will be "under the whole heavens." If the earth is made new, and the wicked are upon it when they see the kingdom, they would virtually be in the kingdom, and how could they see themselves thrust out? Again, if the whole earth is made new and constitutes the kingdom when they behold it, where is their stand-point from which they can behold, and be themselves out of, the kingdom? It is all plain with the view that the kingdom is first established in the city, and after the wicked are cut off and the earth cleansed, that the dominion is extended under the whole heaven.
It has been suggested by some that Christ's kingdom cannot be established at all, until he takes possession of the whole earth, destroys the wicked, and establishes a peaceful reign upon it. But we do not suppose that this is necessarily so. When his kingdom is set up, the heathen are given into his hands, that he may "break them with a rod of iron, and dash them in peices like a potter's vessel." This he will do at that time when the Lord has said of Christ, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." This asking for and receiving the kingdom is undoubtedly the event described by the prophet Daniel, "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, etc." Some suppose this to refer to Christ's second coming. This cannot be, for when he comes the second time, he comes away from the Father; but this testimony speaks of a time when he is "brought near before him," to receive a kingdom. We read, in the parable of the nobleman going into a far country to receive a kingdom, "When he was returned, having received the kingdom," etc. So he receives the kingdom before he returns. We think we shall be able to show that he reigns, with the saints, in Heaven, in the New Jerusalem the capital of his kingdom for 1,000 years. At the end of that period, as recorded by the prophet Zechariah, Christ's feet will stand on the mount of Olives, and the mount of Olives will cleave half toward one sea, and half toward the other, and there will be formed a mighty plain. Upon that plain we understand that the city, New Jerusalem, comes down. The wicked are then resurrected (Rev. 20), Satan goes out to deceive them, they gather around the camp of the saints, and the beloved city, and fire comes down from God out of Heaven and devours them. That fire which burns the wicked, burns up the works of the devil in the earth. By that fire the mountains are melted and run down like wax, and thus the deep caverns of earth are filled. The curse is forever swept from the earth, and when the fires of that day have subsided, the earth will stand forth in its restored state, beautiful and glorious, and will become the everlasting abode of the saints of God—the new earth where in dwelleth righteousness, which St. Peter says we look for, according to God's promise.
Evolution Again!
By Editor
O, ho! here is Monsieur Tonson come again,— turned up like a bad penny. This time it is Professor John Fiske of Harvard who introduces him through the medium of an article on "The Arrival of Man in Europe," printed in the current issue of the Atlantic Monthly. We pass by what the writer tells us about the Neolithic Civilization, the River-drift men, the orbital changes in the earth's course, and the glacial periods of from 700,000 to 880,000 and 2,450,000 to 2,650,000 years ago respectively. We pass these by because Prof. Fiske is not able to establish the theories put forth by Mr Croll as facts, and time and space devoted to the matter would be time and space wasted. But one thing we cannot quite pass by, and that is the Professor's attempt to cover the whole country with the mantle of Evolution, and that special phase of the theory—for there are evolutionists and revolutionists—as evolves reasoning man from the irrational animals. Says Professor Fiske:—
"It only remains to add that the enormous length of time during which the human race has existed is of itself a powerful argument in favor of the opinion—now generally accepted—that the human race was originated, by a slow process of development, from a race of non-human primates, similar to the anthropoid apes."
We fear Prof. Fiske has underrated the intelligence of his readers—either that or he has so persuaded himself of the truth of that which certainly is not true at all, that he comes to the front, makes his bow and holding out a huge guess in his hands, says, Dear friends, this is "now generally accepted" as fact. But on such a matter Prof. Fiske ought not to be mistaken. He may look to the chimpanzee and say, Thou art my father, and to the gorilla and say, Thou art my mother, but he certainly has no right to say that a like paternity "is now generally accepted"—it simply is not true. That certain phases of evolution hypotheses are entertained by many who are scientists, as well as by those who are not, is certainly true; but by whom, let us ask, is man's evolution from brutes so generally accepted? By the scientists? But neither Virchow, Mivart, Wallace, Dawkins, Hughes, nor in our own country, Gray, Dana, or Le Conte, hold to that view, while so great a scientist as Prof. Tyndall has said, "inasmuch as it is still in its hypothetical stage, the bar of exclusion ought to fall upon the theory of evolution. . . . I hold with Virchow that "the failures have been lamentable, and the doctrine is utterly discredited." Then take our best schools—do they teach evolution? Yale does not, neither does Princeton, Williams, Brown, Rutgers, Amherst, Hamilton, Union, Dartmouth, Lafayette, Rochester, Bowdoin—a dozen of the best colleges in the country. The popular sentiment—that entertained by the intelligent, thinking public—who can draw conclusions from definite data as well as the scientists themselves—is overwhelmingly against the theory of man's evolution from brutes. But Prof. Fiske says it is "now generally accepted." Again we ask, where? In England, by the British Convocation? Not at all. In the United States, by the American Association for the Advancement of Science? Only a short time ago its President distinctly repudiated the theory. Where is that happy land under whose smiling skies man's evolution from animals "is now generally accepted?" Mr. Fiske ought to tell us; he ought to substantiate what he affirms by direct proof. To state a fact that cannot be substantiated is not scientific—and it is not becoming a Harvard professor.—Christian at Work.
The First Thing to Teach.
The first thing which should be taught a child is obedience, and after that should come reverence.
It is very hard to teach an American child reverence. His parents must be people of remarkable force of character if they succeed in doing so, for the whole tendency of our free institutions is against him. The Declaration of Independence arrays itself with its "glittering generalities" against this first effort of home training.
The newly arrived foreigner in his might, majestic through numbers, defeats the idea; for he soon learns, as the beginning of his political career, that his vote is as good as his master's—perhaps better. Thus the good old relation between master and servant, of respect on the one hand, and help on the other—the best relation for the benefit of home—is uprooted at once.
Almost the first impression on a young child's mind is of the insolence of his nurse to his mother. He sees that her orders are not obeyed, that she is powerless to enforce them. He hears the nurse speak to her in loud, arrogant, defiant tones. He often sees his mother, before a powerful and strong elderly nurse, paralyzed with fear; for, if she deems that her child's comfort and welfare are at stake, if she believes that the nurse knows more than she does, she will endure insolence to herself, and a sort of assumption on the part of the nurse, of an authority which should never be delegated.—"Amenities of Home," in Appleton's Home Series.
Speech and Silence
By Richter
Speech and Silence.—Never tell a child under six years old to conceal anything, even though it were a pleasure you were planning for some one you love. The clear sky of child-like open-heartedness must not be covered even by the morning glow of shame; and your instructions will soon teach him to add secrets of his own to yours. The heroic virtue of silence requires for its practice the powers of ripening reasoning. Reason teaches us to be silent, the heart teaches us to speak.—Richter.
The Mill’s Lesson
"I NOTICE," said the stream to the mill, "that you grind beans as well and as cheerfully as fine wheat."
"Certainly," clacked the mill; "what am I for but to grind? and as long as I work, what does it signify to me what the work is? My business is to serve my master, and I am not a whit more useful when I turn out fine flour than when I make the coarsest meal. My honor is not in doing fine work, but performing any that comes as well as I can."
DO IT.
WHENE'ER a duty waits for thee,
With sober judgment view it,
And never idly wish 'twere done—
Begin at once and do it.
And find not lions in the way,
Nor faint if thorns bestrew it;
But bravely try, and strength will come,
For God will help thee do it.
The Heart Only God Can Fill
The heart, though only a handful of muscle, the whole world cannot fill; and when broken, only he who made it can mend it.