"ONE OF THE LUCKIEST FELLOWS IN THE WORLD." 815 anxiously. "ONE OF THE LUCKIEST FELLOWS IN THE WORLD." PART I. A STORY FOR BOYS. DECLARE I never saw anything like it! IN TWO PARTS. education the town afforded, and he was fortunate enough to get him into the old grammar-school, where in course of time he hoped to see him take a scholarship which would entitle him to be sent to one of the universities. This preliminary scholarship, about which the boys had been speaking, was of the "Who, Fisher?" asked George Belford, value of twenty pounds, for two years, and it was "Yes. Just like his luck! took all before him," said Bob, pushing back his cap from his forehead with an impetuous movement, as if it were too small for him, and looking at George Belford with an amused expression about the corners of his mouth, as he watched the effect of his communication upon his companion. A shade seemed to cross young Belford's face, but it passed away before he turned to Bob, and said, 'Well, it's like his luck, as you say; it seems as if there was no chance for any one else as long as he remains in the school." "He's one of the luckiest fellows in the world!" exclaimed another schoolfellow, joining in the conversation; and this seemed to be the opinion of every one of them, as they listened to this further proof of Fisher's good fortune. "I don't know how he does it," exclaimed Bob; "he seems to take things so easy. I don't believe he worked a bit harder than any of us the whole of this term." "Not harder than George, I'll be bound!" said another, looking at Belford with an approving glance; "all the fellows say you worked like a slave this half, and I know somebody who thought you were sure of the first place." George Belford smiled, and grew crimson, as he thought of his sister Kate, who had helped him with her sympathy in his honest efforts to obtain the highest prize the school offered. Yes, Kate would feel this even more than he should, for somehow, she had made up her mind that such a resolute purpose as his could not fail to win its object, and she had set her heart upon seeing him the possessor of the scholarship that was to ease the burden of his education in such a pleasant way. Every boy in the school knew George Belford's history, and understood the peculiar sympathy which bound his sister to him. They all knew that George and Kate were orphans, and that they had been adopted by an uncle whose narrow income as curate of the parish church did not admit of very much charity or benevolence. Mr. Bevington, who was a bachelor, regarded them now as his own children, and every ambition of his future life began and ended in the happiness of these two young people. He considered it his duty to give George the best generally understood that the boy who gained it would also gain the higher university one. Ned Fisher, having gained the lesser prize, would therefore be sure to win the more valuable one, as he had won all the best prizes the school offered for nearly five years. "Fisher's luck" had become a proverb in the school; and the lad himself had, in course of years, come to believe that there was really something strange in his uniform good fortune. True, he had worked hard for every honour that he gained; but other boys had done likewise without an equal reward; and, to say the least of it, there was something pleasant in the thought of being able thus easily to distance every competitor. Some who knew Edward Fisher, had expressed a hope that he would not allow his success to spoil him, and such a hope was not without warrant, for Ned liked people to think that his victories were gained without effort; by some natural genius upon his part, which the other poor plodding scholars did not possess. When the boys reached the door of the old grammar-school they found several others waiting there, glad to discuss the results of the examination with all comers; and whilst they were talking together, Ned Fisher himself came strolling up to them in a leisurely manner, as if victory sat lightly upon him. Seeing George Belford, he came over and put out his hand. "Belford, I'm sorry you didn't win this time; although of course I couldn't help it, you know." George's face betrayed his deep emotion. "Ned, you mustn't say that; you earned the scholarship like a man, and you deserve it. You are one of the luckiest fellows in the world!" "I begin to think so myself," answered Ned, with a look of pleasure on his face. I may tell you, now it's all over, Ned, that I worked night and day to beat you," said George, with good-humoured candour. They told me you were working hard, and I quite believed it," replied Ned, laughing. And then a chorus of voices plied the victor with questions as to when he studied, and how, and what the secret of his success really was; but he put the questions aside with easy indifference, suggesting that he had not made any special exertion to win the scholarship, but that it had come to him in the ordinary course of events, as all his triumphs had. Ned was undoubtedly possessed of great aptitude for learning; and the head-master of the school prophesied for him a brilliant career at college if he exhibited the same application there as he had always shown at school. He was a bright pleasantlooking lad, with curling brown hair, which was constantly falling over his eyes, and as constantly had to be flung back again. Somewhat headstrong and self-willed Ned was, and particularly fond of praise, which was not an uncommon enjoyment of late, because of his many victories. It would be impossible to avoid noticing in his demeanour a conscious sense of his own superiority and good looks-a consciousness which had been more marked than ever of late, and which might mar his frank intelligent countenance if it were allowed to become pride. Even now, as he speaks to his companions, it is evident that his voice has a tone of authority in it, and that unconsciously he is looking down upon them from a point of vantage. Presently the boys turned towards the school-room, talking earnestly together as they walked in to their work; and no one could discover from George Belford's quiet manner that the loss of the prize for which he had worked so hard was any disappointment to him. Every boy in the school knew how hard he had worked, and perhaps some of them drew from it the conclusion that he was dull and stupid at his books-which was far from being the case. He had a weak point though, which caused him frequently to fail, even when he felt himself entitled to succeed. His was an exceedingly nervous temperament, which was not satisfied with doing the best that could be done, but was always fearful lest even the best efforts should prove failures at last. Poor George was in such a hurry to repay the unwearied kindness of his uncle, and so anxious to fulfil his sister's ambition, that at examination time his heart was in a flutter of excitement, and his nervousness caused him to forget much that in calmer moments he would have answered without a moment's consideration. The boys all felt for him. "Fisher really doesn't want the scholarship," said Firmin; "it is'nt like Belford, who has'nt a father at his back to give him a college education, and who, I expect, must go without if he doesn't get it through the school." (To be concluded.) "THE QUIVER" BIBLE CLASS. 342. Show that the Saviour's revelations to His followers concerning His sufferings, death, and resurrection, gradually became clearer as he approached the end of His earthly life. 343. There are many promises in Scripture to private prayer. Quote two from one of the Gospels in reference to united prayer. 344. Both the prophet Isaiah and the Evangelist St. Luke used the word "key" metaphorically. Give chapter and verse. 345. Name the Evangelist in whose Gospel the words "the kingdom of heaven" are found, and state whether the expression is met with elsewhere in Scripture. 346. Both the prophet Jeremiah and the author of the Epistle of the Hebrews speak of the new covenant. Give the passages. 347. The word "church," which occurs twice in one verse of St. Matthew's eighteenth chapter, is found only in one other place throughout the Gospels. Where? 348. The Temple-tax, according to Exod. xxx. 13. was half a shekel. What was its amount after the Captivity? 349. What advice was given by Gamaliel respecting the apostles? Was his counsel followed? ANSWERS TO QUESTIONS ON PAGE 784. 328. "For they hated knowledge, and did not choose the fear of the Lord" (Prov. i. 29). 329. Acts xx. 28; 1 John iii. 16. 330. Gen. ix. 13, 14, 16; Ezek. i. 28; Rev. iv. 3; ·I, 1.. Acts xv. 331. (1) Isa. viii. 20; (2) John v. 39; 11; (3) 1 Thess. ii. 13; Heb. iv. 12. 332. "The children of Israel did burn incense to it" (2 Kings xviii. 4), therefore Hezekiah "broke it in pieces." 333. John iii. 1-21; vii. 50; xix. 39. A POET. OD filled the poet's brain with singing birds, Fevered his soul with yearnings after fame, Rained on his tongue the manna of sweet words, The honey drops of song. The poet's name, Deathless, he lived for: like king eagle, he Halo his brow ere scarce life's morn was done. The wild bird sun-ward soared-the critics' dart Stayed the proud flight, and rent his mighty heart! Or, like caged lark that on first morn of thrall, Starts singing from its sleep to mount the skies, Would heaven-ward soar with eye fixed on the sun, Strikes 'gainst the prison bars, and in its fall, And see the crown of immortality. Thrills its last note from broken heart-and dies! M. RYAN. A red rose bloomed in the light of the morn, I bent down to pluck it, and found but the thorn- I questioned in wonder and pain what it meant ; From the darkness a whispering answer was sent- "UNTO YOU FIRST." BY THE REV. ROBERT MAGUIRE, M.A., VICAR OF CLERKENWELL. "Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from bis iniquities."-ACTS iii. 26. HIS is part of one of the earliest utterances of the Gospel after the descent of the Spirit at Pentecost-the first crush of the grape of the new wine, gushing forth in all its carnestness and power. It is the second recorded essay of the apostles to fulfil their Lord's command to "preach the Gospel to every creature," with this limit to begin with-"To the Jew first" "beginning at Jerusalem." The apostle of the circumcision here speaks to Jews; and his words, as above, suggest to us these two things-1, The priority of the offer of the Gospel to the Jews; and 2, The blessings and advantages thus offered to their acceptance. I. The priority of the offer of the Gospel to the Jews. Everything must have its beginning, and must commence somewhere. The Gospel Message, in the hands of the apostles, was to begin at Jerusalem. But why there? For this there were several reasons: 1. The Gospel had already begun there. The land of Israel was the local focus of the ministry of the Messiah. We have only to 'recall the familiar names of Bethlehem, Nazareth, Galilee, Jerúsalem, and Samaria, in order to recognise the association of all these places with the Life of Jesus. It was the dwellers in these places that had seen His mighty works, and heard His edifying words; and they were not to be left to the responsibility thus incurred, without some effort to save them. The measure of privilege is the measure of responsibility-"For unto whomsoever much is given, of him shall be much required" (Luke xii. 48). It was of their stock, too, that Christ came; and this circumstance, no doubt, largely "advantaged" the Jew. And in this Christ was an example to us, showing that our first great solicitude ought to be for our own kith and kindred. In a word, Canaan thus became the native home of Christianity; it was the cradle of the race, the appointed place of its first beginnings. In this, too, there was much of the genuineness and honesty of the Christian faith, that its first starting-point was in the place or places in which all these things had happened. It was no "cunningly devised fable," to be palmed off on distant lands; but where the witnesses lived, and the evidences and testimonies were everywhere to be found, there were the first promoters of the Gospel to inaugurate their work. And Jewish men were selected, and from Jewish places, to preach the first tidings to the Jewish people. Where else could such a message better or more appropriately begin? 2. And yet this only tends to suggest another question, the answer to which supplies our next reason. And why did all these things pertaining to Christ happen in that particular land? Why not in Arabia, or in India, or (as in the earlier days of Israel's history) in Egypt? Because in the land of Israel was the recognised Church of God of those days. The "two or three" were there; and there, accordingly, Christ was found (Matt. xviii. 10.) Nowhere else was God's name honoured; and in few other places was it even known. Thus it has ever been, and still is, that the Spirit of Christ is attracted to the place where His people are. In the divinely revealed religion of the Jew was the basis of the enlarged Christian faith; beginning there was but to build on a foundation already laid, and out of which the new revelation came. The constituted Church of Israel in those days, though sadly degenerated, was yet to "have the refusal" of the offer of the Gospel; or, what an old writer calls "the morning market of the Gospel." And this in itself was a privilege; for surely, it is better to have the refusal of the morning market, than the refuse of the evening shambles. The purpose of God was, that if they refused, or after they had accepted, the Gospel, the next offer was to be made to the Gentiles-"To the Jew first, and also to the Greek ;" or as in the ministerial labours of the Apostle Paul: in all the Gentile cities and towns, he first sought out his own countrymen, or resorted to their synagogue (if there was one), and then, after them, he resorted to the Gentiles-"It was necessary that the Word of God should first have been spoken to you: ba seeing ye have put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts xiii. 46). • Manton. 3. A further reason for this priority of offer, | freshly-developed fact which imparted the boldness, "Unto you first," is found in the context. The the triumphant boldness, to the apostolic body, and Apostle had just been addressing his Jewish rallied them from the cowardice of other days. It countrymen, as "the children of the prophets, and was the chief testimony of their preaching, with of the covenant which God made with our fathers," all the unspeakable value that attached to that &c. What more natural, then, than that the great event-" And if Christ be not risen, then is children should first be fed? The prophets of the our preaching vain, and your faith is also vain" Lord had foretold all these things; and, surely, (1 Cor. xv. 14). And in this more definite meanthe "children" of those prophets would naturally ing, the same word is again used in the preceding first have the offer of the blessings of fulfilment. chapter (Acts ii. 32)-"This Jesus hath God They were also "the children of the covenant;" and raised up (avéσrnσev), whereof we all are witGod has been ever mindful of His covenant. And nesses;" where allusion is evidently made to the that covenant was, "And in thy sced shall all the Resurrection, and the personal testimony of the kindreds of the earth be blessed." And would it Apostles to the same. not be strange that other nations, yea, that “all At all events, the great purpose of Christ's nations," should be blessed in the promised mission was to be a Saviour, a full and complete "seed," and they themselves remain unblessed? Saviour; not merely a Helper, but a SaviourWould the fountain refresh all lands, and yet its "turning away every one of you from his iniquiown immediate circle and surroundings be un- ties." It was this great purpose that gave to Him refreshed? Then, before that wide-spread and the name of Jesus-" He shall save His people world-wide blessing had penetrated to distant from their sins." It is this that makes that Name lands, "To the Jew first," was to be the order of to be "above every name;" and causes it to have precedence. Be comforted, then, all ye covenant"in all things the pre-eminence." children of God-the offers of mercy are to you and to your children, and "unto you first." It is where Christ is, and where Christ is preached and worshipped, that the message of salvation is offered first, and longest, and most freely. It is the "two or three "faithful ones that bring Christ there, and keep Him there; and not merely for themselves, but for others also. Christ is there to bless, and that good purpose He is ever fulfilling. Day by day, and week by week, are some souls thus refreshed in the communion of saints, and in the congregation of His people. It is a grand and terrible mistake, when men keep outside the circle of this communion. Within, they are in the appointed place, where God has promised His Pre-template or care for-that the Messiah was to be sence; they are in the midst of the full supply, and within reach of the offer of the first gifts of grace. II. The blessings and advantages thus offered for acceptance.-These are expressed in the great purposes of the mission of Christ-" hath sent Him to bless you, in turning away every one of you from his iniquities." And this is associated with the fact of Christ's resurrection-" God, having raised up His son Jesus, sent Him," &c. This expressioningly, the Apostle says again, and in this very (avaσthoas) does not, indeed, necessarily mean the Resurrection; for the very same word occurs in a preceding verse (22) of this chapter, and with a more general meaning-" A prophet shall the Lord your God raise up (avaσthσei) unto you of your brethren," &c.; and here the word means merely to provide a Saviour. Yet this would seem to be too general a meaning for the word as used by the Apostle in our text above-"having raised up His Son Jesus." He would most likely mean the Resurrection of the Lord. This was the great theme of the apostolic preaching; it was that But this must have fallen far below the wishes and the expectations of the Jews. They thought, and fondly hoped, that the Messiah would be a temporal king; they coveted to sit on His right hand or on His left; they hoped it was He that would "restore the kingdom to Israel," and make them princes in all lands. Their hope of the promise was that the Jew should become the dominant race, and take the place of the ancient monarchies of Babylon and Greece, and supplant the then hated sway of Imperial Rome. And yet, instead of all these fondled hopes, the Apostle makes the offer of simply spiritual blessings-the last thing the Jew was at all disposed to con sent to convert souls, to turn them from one thing to another thing, from one nature to another nature, from one service to another service. And is there not room for such a change? Is there not essential need for such a Saviour? Man is fallen, and Christ is to lift him up; man is dead (spiritually), and Christ is to give him life; man is enslaved, and Christ is to deliver him. Accord sermon, "Repent ye, therefore, and be converted, that your sins may be blotted out" (ver. 19). And, answering to this, "having raised up His Son Jesus," is that other Scripture-"Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts v. 31). The lifting up of Jesus lifts us up; His exaltation exalts us; the vantage ground of His glory is the rock of our strength; the leverage of His mighty arm, thus strong to save, draws us up out of the horrible pit, and delivers us from destruction. |