VERSE 1. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
The chief feature of interest about this chapter is that it describes the closing scene of the Babylonian empire, the transition from the gold to the silver of the great image, and from the lion to the bear of Daniel's vision in chapter vii. This feast is supposed by some to have been a stated annual festival, the anniversary of the conquest of Judea. On this account, Cyrus, who was then besieging Babylon, learned of its approach, and knew when to lay his plans for the overthrow of the city. Our translation reads that Belshazzar having invited a thousand of his lords, drank before the thousand. Some translate it, "drank against the thousand," showing him, with all his other vile and contemptible propensities, to have been an enormous drinker.
VERSE 2. Belshazzar, while he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king and his princes, his wives and his concubines, might drink therein. 3. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king and his princes, his wives and his concubines, drank in them. 4. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
That this festival had some reference to former victories over the Jews, may be inferred from the fact that the king when he began to be heated with his wine, called for the sacred vessels which had been taken from Jerusalem. It would be most likely that, lost to a sense of all sacred things, he would use them to celebrate the victory by which they were obtained. No other king, probably, had carried his impiety to such a hight as this. And while they drank wine from vessels dedicated to the true God, they praised their gods of gold, silver, brass, iron, wood, and stone. Perhaps, as noticed on chap. iii, 29, they celebrated the superior power of their gods over the God of the Jews, from whose vessels they now drank to their heathen deities.
VERSE 5. In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the king's palace; and the king saw the part of the hand that wrote. 6. Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. 7. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. 8. Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof. 9. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonished.
No flashes of supernatural light, no deafening peals of thunder announced the interference of God in their impious revelries. A hand silently appeared tracing mystic characters upon the wall. It wrote over against the candlestick. In the light of their own lamp they saw it. Terror seized upon the king; for his conscience accused him. Although he could not read the writing, he knew it was no message of peace and blessing that was traced in glittering characters upon his palace wall. And the description the prophet gives of the effects of the king's fear, cannot be excelled in any particular. The king's countenance was changed, his heart failed him, pain seized him, and so violent was his trembling, that his knees smote one against another. He forgot his boasting and revelry; he forgot his dignity; and he cried aloud for his astrologers and soothsayers to solve the meaning of the terrible apparition.
VERSE 10. Now the queen, by reason of the words of the king and his lords, came into the banquet house; and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed. 11. There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father made master of the magicians, astrologers, Chaldeans, and soothsayers; 12. Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belshazzar: now let Daniel be called, and he will show the interpretation. 13. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? 14. I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. 15. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing; 16. And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
It seems that the knowledge of Daniel had been lost from the court and palace. As in the case of the Israelites in Egypt, a king arose who knew not Joseph, so in this case, Nebuchadnezzar was succeeded by kings that knew not Daniel. The queen who came in and made known to the king that there was such a person in his kingdom, is supposed to have been the widow of Nebuchadnezzar, in whose memory the wonderful part Daniel had acted in his reign, was still fresh and vivid. Nebuchadnezzar is here called Belshazzar's father according to the usage common in those times of calling any paternal ancestor father, and any male descendant, son. Nebuchadnezzar was really his grandfather. Daniel was brought in, and the king inquired if he was the Daniel who was of the children of the captivity of Judah. This captivity was the great subject of that occasion; and thus acute was the vengeance God was about to take on the king; that is, that while they were celebrating their victory over the Jews, and drinking from the sacred vessels then taken, God so orders it that at that moment they become paralyzed with terror, and one of those very captives has to be called in to pronounce the merited doom upon their wicked course.
VERSE 17. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. 18. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor. 19. And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him; whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. 20. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him. 21. And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. 22. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; 23. But hast lifted up thyself against the Lord of Heaven; and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. 24. Then was the part of the hand sent from him; and this writing was written.
Daniel first of all disclaims the idea of being influenced by such motives as governed the soothsayers and astrologers. He says, Let thy rewards be to another. He wishes it distinctly understood that he does not enter upon the work of interpreting this matter on account of the offer of gifts and rewards. He then rehearses the experience of his grandfather, Nebuchadnezzar, as set forth in the preceding chapter. He told the king that though he knew all this, yet he had not humbled his heart, but had lifted up himself against the God of Heaven, and even carried his impiety so far as to profane his sacred vessels, praising the senseless gods of men's making, and failing to glorify the God in whose hands his breath was. For this reason he tells him it is, that the hand has been sent forth from that God whom he had daringly and insultingly challenged, to trace those characters of fearful though hidden import. He then proceeds to explain the writing.
VERSE 25. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. 26. This is the interpretation of the thing; MENE; God hath numbered thy kingdom, and finished it. 27. TEKEL; Thou art weighed in the balances, and art found wanting. 28. PERES; Thy kingdom is divided, and given to the Medes and Persians. 29. Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.
In this inscription each word stands for a short sentence. Mene, numbered; Tekel, weighed; upharsin from the root peres, divided. God, whom you have defied, has your kingdom in his own hands, and has numbered its days and finished its course, just at the time you thought it at the hight of its prosperity. You, who have lifted up your heart in pride, as the great one of the earth, are weighed, and found lighter than vanity. Your kingdom, which you dreamed was to stand forever, is divided between the foes already waiting at your gates. Notwithstanding this terrible denunciation, Belshazzar did not forget his promise, but had Daniel at once invested with the scarlet robe and chain of gold, and proclaimed him third ruler in the kingdom. This Daniel accepted, probably with a view to be better prepared to look after the interests of his people during the transition to the succeeding kingdom.
VERSE 30. In that night was Belshazzar the king of the Chaldeans slain. 31. And Darius the Median took the kingdom, being about threescore and two years old.
The scene here so briefly mentioned is described in thoughts on verse 30 of chapter ii. While Belshazzar was indulging in his presumptuous revelry, while the angel's hand was tracing the doom of the empire on the walls of the palace, while Daniel was making known the fearful import of the heavenly writing, the Persian soldiery through the emptied channel of the Euphrates, had made their way into the heart of the city, and were speeding forward with drawn swords to the palace of the king. Scarcely can it be said that they surprised him, for God had just forewarned him of his doom. But they found him and slew him; and in the person of this, its last and most unworthy king, the empire of Babylon ceased to be.
The Burning Bush.
By John Nevins Andrews
When the angel of God gave Moses his commission to deliver Israel, he chose a most significant form in which to manifest his presence. Moses had led his flock to the foot of Horeb, and here the angel of God met him. He saw before him a bush enveloped in a flame of fire, yet not a twig nor a leaf was consumed. The bush stood in the midst of the flame of fire as though it were in its natural element. The fire preserved, rather than devoured, the bush. So wonderful a sight caused Moses to turn aside to see it. No sooner did the angel of God perceive that his attention was arrested, than he bade him not to approach nearer, but even to remove his shoes, for the very spot on which he stood was holy ground. See the record in Ex. iii.
This wonderful manifestation was, beyond all doubt, chosen for a wise and important reason. A bush burning with fire, and yet not consuming, was a most significant sight. Both the righteous and the wicked are represented in the Bible as having to meet the fire. But there are two reasons why we cannot understand this as referring to the wicked. 1. The angel of God could not properly stand as the representative of the wicked. 2. When the wicked are cast into the fire it is for the very purpose that they may be consumed. But157the righteous are indeed most fitly represented by this emblem of a bush on fire without consuming. The angel of God could fitly represent the people of God. The very words that he uttered relative to the affliction of his people showed that this was what he had now specially under his attention and care. The Bible does likewise speak of the righteous according to this very figure, thus, Isa. xliii, 2: “When thou walkest through the fire, thou shalt not be burned.” How wonderfully appropriate was the burning bush to represent the exact situation of the church of God. The iron furnace by which their servitude in Egypt is so often represented in the Bible did even then glow with intense heat, yet the people of God in the midst of it were preserved from ruin. The flames were fierce, but in the midst of them they flourished as though it had been their natural element.
The burning bush is a fit representation of the church of God in all ages. The fire has had power to burn off the bands with which they had been bound by Satan, and by worldly influences. But it has not destroyed them. They have lived in the fire, yet have never ceased to live. Individual members have been destroyed by the malice of the enemy, but God has had some one else to take their place. Experience shows that the people of God can bear the fire of affliction, but cannot bear worldly prosperity, only in the smallest measure. So God preserves his people in this fierce element till the time of their deliverance. Then they shall come forth out of the flame without the smell of fire upon them. J. N. ANDREWS.
AN EVIL TO BE CORRECTED.
By John Nevins Andrews
To the brethren of the N. Y. and Pa. Conference, and to any others guilty of the same neglect: I have just been conversing with the Conference Secretary relative to the business of the Conference that devolves on him. I learn that the quarterly reports are not made out promptly, as they should be. Indeed quite a large number of churches have not reported at all for the present Conference year. A portion of the licentiates have made no reports. Even some of the ministers of the Conference have been somewhat tardy in this thing. Now this is all wrong. We will except the cases of all who may be prostrated by severe sickness, or who have lost the use of their reason. But those who can plead neither of these excuses are entirely inexcusable. You have blanks in your houses, look them up. A very few words with the pen, and a very small amount of care and thought are all that it will cost you. It is the duty of the ministers, the licentiates, and the church treasurers, to make four financial reports to the Conference Secretary. These reports are necessary in order to settle up our finances at the Conference at the end of each year. If we have these reports from the church treasurers, we can easily determine the finances of the Conference. If we have the reports of those who are in the employ of the Conference, it is easy to settle every thing with them. A very little pains will save a very great amount of perplexing labor at the time of Conference. Ten minutes’ time, once in three months, will enable each person from whom a report is due, to make that report in a proper manner. Why not do this, every one, promptly? Is it lack of interest? You are not willing to own this. What is the trouble? You forgot it. Very well; what made you forget it? If you really cannot remember so simple a thing as this, it is your duty to take some pains to guard against this forgetfulness. Take your pocket diary and turn it through and mark each quarter with these words: “Here a report is due from me to the Conference Secretary.” Then when you come to that date in your diary, you will be reminded of your duty. But some of you do not keep a diary; very well, you have an almanac. Mark as suggested in the case of the diary, and you will be reminded of your duty by the almanac.
The Conference has supplied each individual with blanks, free of expense. If you have failed to get them let the secretary know it. Then simply fill out the blanks. Make your report according to the model of the blank, &c. If nothing is received for the quarter, send the secretary a blank report, so far as this is concerned. The quarterly reports of the churches should correspond with their pledges to the Conference. To fulfill these pledges, the treasurers, and the other officers of the churches, should be careful to see that the s. B is promptly paid. In fact, every family should keep a box and deposit in it each first-day of the week, the amount of their pledge. Then they are ready for a monthly settlement with their church treasurer, and he for a quarterly report in full, to the secretary. If the ministers will fill out the blanks each quarter, it will be a very simple matter to settle with them at Conference, even if they should be absent. Now it is really a matter of importance that these things be attended to.
When the apostle says, “Not slothful in business,” what does he mean? Is it that we be very careful of our own worldly interests, and very negligent in the business that pertains to the cause of Christ? Perhaps our own conduct too often indicates that this is our interpretation of the words. If so, there is a text that exactly meets our case. Here it is: “Cursed be he that doeth the work of the Lord negligently” [margin]. Jer xlviii, 10.
We certainly have need of genuine repentance. Let us attend to this thing without delay. “He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much.” Luke xvi, 10.
A word to the wise is said to be sufficient. Let us see how many will act with promptness. Remember that the address of our Conference Secretary is E. B. Saunders, North Parma, Monroe Co., N. Y. The Conference depends upon him to keep its accounts in proper form. He cannot do this unless you severally fulfill the work which devolves on you. The matter is addressed to your conscience. When you have read this article, go at once to your desk and fill out your reports that have been hitherto neglected; then resolve in your heart that you will never be found in this sad plight again. Keep your vows and you will be a much more careful man in time to come than you have been in the past. The time is at hand when the Master will say, Give an account of thy stewardship, for thou mayest be no longer steward. J. N. ANDREWS.
THE REST REMAINING TO THE PEOPLE OF GOD. HEB. IV.
By John H. Waggoner
"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." Matt. xxv, 34.
"Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them; but the word preached did not profit them not being mixed with faith in them that heard it. For we which have believed do enter into rest, as he said, As I have sworn in my wrath if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his work." Heb. iv, 1–4.
1. The same idea is presented in both the foregoing texts, viz., that the world made "in the beginning" is the destined resting place, or inheritance, of God's people. "As it came from the hand of its Maker, very good," free from the curse or the effects of sin, so it will be "given to the people of the saints of the Most High." It cannot be another creation, else it would not be that which was "prepared from the foundation of the world." Hence, when God says, "Behold, I make all things new," it does not mean that he will make a new class of things—things not made before; but that he will renew all things, or make anew that which has been previously made. So also when Peter says, We "look for a new heavens and a new earth wherein dwelleth righteousness," 2 Pet. iii, 13, it is evident that this "new heavens and new earth" bear the same relation to "the heavens and earth which are now," verse 7, that these latter bear to the world that was in the time of the flood, which, "being overflowed with water, perished." Verse 6. That is, the material is the same in each and all, but they differ in form, or have different relations.
While the two texts at the head of this article teach the same idea in respect to the original preparation of the "dominion" or "kingdom," (see also Gen. i, 26,) the latter of the two, Heb. iv, 4, contains proof of the affirmation.158
2. The whole argument of the apostle in Heb. iii, and iv, proves that "the rest" offered to the children of Israel, which those who fell in the wilderness did not receive, and which was given to the survivors under the leadership of Joshua, was typical of the rest that "remaineth" to the people of God. And this conclusion is drawn by the apostle himself in chap. iv, 8, 9. A certain rest was given them by Joshua; but if that was the true rest contemplated in the promise, why should he speak of it as a thing of the future in David's time? Or, if they who entered Canaan under Joshua received the true rest, why does David warn those who were likewise in Canaan, by the example of them who fell in the wilderness?
3. Because the apostle quotes Gen. ii, 2, "God did rest the seventh day from all his works," to prove that "all his works were finished from the foundation of the world," it has been thence inferred that "the rest" herein referred to, which was typical of the rest which remained to the people of God, was the seventh day, or weekly Sabbath; in brief, that the seventh-day Sabbath was a type of the everlasting rest of God's people. That this is a groundless inference may be proved by showing that the Sabbath will not meet the declarations of this scripture, and also by showing what this typical rest was. That the Sabbath could not be the rest, or type, referred to, is evident; for,
a. The typical rest was given to them by Joshua; Heb. iv, 8, margin; but Joshua did not give them the seventh-day Sabbath.
b. They who fell in the wilderness did not receive or enter into that rest; but they did receive and keep the Sabbath before they thus fell.
c. God sware that, because of their rebellion, they should not enter into that rest; but he never sware that they should not keep the Sabbath, or any other commandment, because of their unbelief. Rebellion, unbelief, or sin, may deprive of blessings promised, but can never absolve from duties commanded.
4. We also show that that rest was not the Sabbath, by proving by the Scriptures what that rest was, and that it was distinct from the Sabbath. See the following texts:
Deut. iii, 18–20. "And I commanded you at that time, saying, The Lord your God hath given you this land to possess it; ye shall pass over armed before your brethren the children of Israel, all that are meet for the war. But your wives, and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your cities which I have given you; until the Lord have given rest unto your brethren, as well as unto you, and until they also possess the land which the Lord your God hath given them beyond Jordan; and then shall ye return every man unto his possession which I have given you."
Here the rest is defined to be the possession of the land which the Lord gave to them; and this idea, and this only, appears in every text speaking on this subject. See the following:
Deut. xii, 9, 10. "For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you. But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; then there shall be a place," &c.
Josh. i, 12–15. "And to the Reubenites, and to the Gadites, and to the half tribe of Manasseh, spake Joshua, saying, Remember the word which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land. Your wives, your little ones, and your cattle shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valor, and help them; until the Lord hath given your brethren rest, as he hath given you, and they also have possessed the land which the Lord your God giveth them; then ye shall return unto the land of your possession, and enjoy it, which Moses the Lord's servant gave you on this side Jordan toward the sun-rising."
Chap. xxi, 43, 44. "And the Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. And the Lord gave them rest round about, according to all that he sware unto their fathers; and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand. Chap. xxii, 4. And now the Lord your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the Lord gave you on the other side Jordan."
Chap. xxiii, 1. "And it came to pass, a long time after that the Lord had given rest unto Israel from all their enemies around about, that Joshua waxed old and stricken in age."
We have quoted thus largely to show that the fact as claimed is made very plain and prominent in the Scriptures. And "the rest" referred to in these texts meets every demand of Heb. iv, to wit; (1.) It was given to them by Joshua, (2.) It was the rest that God sware they should not possess because of their rebellion. See Num. xiv, 28–32. "As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you. Your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me. Doubtless ye shall not come into the land concerning which I sware to make you dwell therein, save Caleb the son of Jephunnah, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcasses, they shall fall in this wilderness." (3.) And all "those whose carcasses fell in the wilderness" did not enter therein.
5. That the land which they possessed, which Paul calls "the rest" typical of that which remains to the people of God, did represent or typify the earth, or dominion, or "kingdom prepared from the foundation of the world," see the following texts:
Gen. xvii, 8. "And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God."
These words the Lord spake to Abraham. See also Gen. xiii, 14–17; xx, 18–21; and others; and compare Rom. iv, 13; "For the promise that he should be the heir of the world, was not to Abraham or to his seed through the law, but through the righteousness of faith," Gal. iii, 29; "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." That "promise" we have read in Genesis. But what is the inheritance promised? See Matt. v, 5; "Blessed are the meek, for they shall inherit the earth." Nothing less than the possession of "the earth" will fulfill the promise. This, and this only, is the rest, possession, or kingdom, "prepared from the foundation of the world." The land of Canaan, promised to Abraham, given to the children of Israel, represented this inheritance, or final "rest," yet remaining to the people of God.
6. This subject is so clearly set forth in the scriptures above quoted that it does not seem possible to misapprehend it if they are only read and considered. And it is thereby very clearly shown that the Sabbath was not and is not a type of the future rest of God's people, and therefore is not a typical institution.
J. H. WAGGONER.
IF WE ARE ONLY READY.
By Roswell F. Cottrell
Yes; that is the main point. But the Lord has given you signs by which you may know when his coming is near. Those signs have appeared. Do you believe he has fulfilled them? If not, do you not distrust and disbelieve his word, while you profess to believe in him? Remember that he has said of those to whom he “shall come in a day when he looketh not for him, and in an hour he is not aware of,” that he shall “cut him asunder, and appoint him his portion with the hypocrites.” With the hypocrites, because he professed to believe in him, and at the same time disbelieved the promised signs fulfilled which were given to assure him that his coming was near, even at the door. He did not believe the Saviour’s word, when the promised signs were fulfilled. He did not believe and watch for the coming of the Lord. “If therefore thou shalt not watch, I will come upon thee as a thief, and thou shalt not know what hour I will come upon thee.” It is the main point to be ready, and one point of preparation is to believe that his coming will follow the given signs, according to his sacred promise, confirmed with the most impressive asseveration: “Heaven and earth shall pass away, but my word shall not pass away.” Those who will not believe will be left without excuse.
It is the main point to be ready; but have you obeyed the last message—that of the “third angel?” Rev. xiv, 9–12. Are you keeping the commandments of God and the faith of Jesus? If you are not keeping the ten commandments as they were written by the finger of God, you have a work to do to get ready. There is a work to be done for the servants of God, before the winds are loosed—before the day of wrath comes. They are not sealed, and they must have the seal of God in their foreheads. This message offers you the seal. Will you have it? Or do you prefer the mark of the beast? Do you say you do not understand this message? How then are you ready? It is the main point to be ready. And this message was prepared in prophecy, and is now being proclaimed, that by obeying it you may get ready.
R. F. COTTRELL.
PREJUDICE.
By Jos. Clarke
“PREVIOUS and unfavorable bent or bias; premature opinion; injury or wrong of any kind.”—Webster.
It is not generally realized, even by the most correct people, how much they are swayed by prejudice.
When we once allow the slightest prejudice to enter the mind against any one, we are from that moment in danger of doing injustice to the person in question.
We may do this without being aware of it. A look, a tone, a word, uttered while such a prejudice influences the mind, may speak as clearly as possible our true feelings. Or silence, when civility calls for decent reply, or neglect, when politeness demands attention; and a thousand little nameless trifles, in themselves, performed or unperformed, bespeak our true feelings.
In the business of teaching common schools for some twenty-three winters, I have passed from making numerous rules for my pupils, to making rules for myself; and prominent among them is this: “Never for any cause become prejudiced against a pupil;” and I find it is the most valuable and important of them all. It is the key of success in discipline, in a school. I drop this as a suggestion to parents and others in authority. We may sit as jurors, and act with impartiality upon a case brought up for our decision, if we are unprejudiced; but if unfortunately, our minds are biased by prejudice, we cannot safely trust our own decision. But it is still more unfortunate, that prejudiced persons are generally ignorant of the state of their own minds. Reader, is it not so? I do not speak as a victim of prejudice, smarting under its lash; for I fear I have too much favor from my contemporaries, more than a Christian should have; but I fear that it is possible I may have been prejudiced, at times, against others.
JOS. CLARKE.
CHRISTIANS SHOULD THINK FOR THEMSELVES.
By A. C. Bourdeau
The duty of learning to think properly, is one of very great importance. Usefulness and strength, in any one, greatly depend on the use that is made of the mind, or the direction in which the thoughts are made to run. Hence we are strong or weak, useful or useless, etc., just in proportion to the exertion we make in thinking for ourselves, and to the value and importance of the objects or ideas upon which we allow our thoughts to dwell.
The mind should be cultivated, tutored, and improved, by bringing it to bear upon essential things, and worthy objects—upon God, Heaven, the plan of salvation, and the duties incumbent upon us; and by feeding it, not merely with the thoughts of others, and knowledge as taught in numerous books; but, especially with the instructions and admonitions of God's word, soberly and prayerfully seeking to know and do his righteous will. If we do otherwise, we make a sad mistake. To have impure thoughts, allowing them to wander, and to dwell upon light and trifling things, enervates and impairs the mind, and is detrimental to soul and body. “The thought of foolishness is sin.” Prov. xxiv, 4. “I hate vain thoughts; but thy law do I love.” Ps. cxix, 113. Those engaged in the Christian warfare are represented as “bringing into captivity every thought to the obedience of Christ.” 2 Cor. x, 5. “Wherefore,” says Peter, “gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy.” 1 Pet. i, 13–16.
It becomes true Christians to be holy in thoughts, words, and actions. If our thoughts are pure, our words and acts are also pure. In this sense the common saying is true, that “as a man thinketh so is he.” The words and acts testify plainly what is in the heart or mind. Says our Lord, “For out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart, bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things,” etc. Matt. xii, 34–37. See also 1 Pet. i, 17. Let us earnestly take heed to the following words of the wise man: “Keep thy heart with all diligence; for out of it are the issues of life.” Prov. iv, 23. Let us also remember that “God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil.” Eccl. xii, 14.
Now in view of these great truths, Christians, whether ministers or people, old or young, who profess to obey the law of God, and to rejoice in the truth, should consider it an important duty devolving upon them to think for themselves. Though they may each be aided by others, they should not depend upon others to do all the studying and thinking for them. They should each interest their minds in the study of God's word, search the Scriptures with prayerful diligence, meditate upon the things of God, and become acquainted with the truths they profess to love, for themselves. This duty can be performed without crowding out other necessary duties. In fact the more diligent we are in fulfilling this duty, the easier it is for us to perform other duties. “The thoughts of the diligent tend only to plenteousness; but of every one that is hasty, only to want.” Prov. xxi, 5.
In this way the humble and devoted Christian may know righteousness, maintain good works, and bear fruit to the honor and glory of God; and when asked to stand in defense of the truth, even children can know whereof they affirm. They can give an answer to every man that asketh a reason of their hope with meekness and fear.
None of us should fail to understand our position. Ministers should be especially careful in this direction. Solemn admonitions are enjoined upon them to increase their knowledge, and to get a thorough preparation for the work assigned them. 1 Tim. iv, 13–16; 2 Tim. ii, 15; Matt. xiii, 52. They are greatly aided by the exercise of preaching. To study any science to advantage, one must teach it. Apply this to the preacher. Does he wish to study the Scriptures, to get a thorough knowledge of the great saving truths they contain, and become in any good degree master, let him teach them? This gives him still clearer conceptions of the sense, and fixes the whole more firmly in his mind. Let him think for himself. Numerous books are a great inducement to some to use their eyes and memories, rather than their thinking powers. Those who adhere to such a course are not strong, much less ready men. Good books injure no thinker; on the contrary they greatly aid the Bible student. But the preacher, called of God to this work, must think for himself.
Aided by the Spirit of God, may we all act well our part in doing the will of our Heavenly Father, and be enabled to develop such characters for ourselves individually, as will stand the test in the time of trouble, which is just before us, in that day which shall try every man's work of what sort it is.