“If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you.” Those who are one with Christ, will present their petitions to the Father in the name of Christ, and will ask nothing that it is not his good pleasure to grant. Jesus continues: “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you; continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” This is Bible election; for if we keep his commandments, we abide in him, and are elected in him.
The Saviour is our substitute and surety. He stands at the head of the human family. He has been subject to all the temptations that annoy and oppress us. He was tempted in all points like as we are, and therefore he is able (knows just the method) to succor those that are tempted. He was afflicted in all our afflictions. Christ is our refuge, our source of strength. In him all power is provided for us if his word abide in us, and it is for us to choose whether we will serve God or Baal.
Christ says, “Lo, I am with you alway, even unto the end of the world.” How few comprehend the fullness of this promise! The disciples did not take it in, they did not comprehend the meaning of these words, until the Holy Spirit was poured out upon them. Of him Jesus had said: “When he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you.” As we contemplate these words, our hearts should glow with love to our Saviour, because he has left nothing unsaid that concerns our salvation. Though we may be harassed and beset with trials and temptations that come to us through the devices of the synagog of Satan, yet we have one who is fully able, and always willing, to give us the very help that we require in the time of need. We have been invited to ask help, to come boldly to the throne of grace, to ask what we will, that it may be done unto us. And if the words of Christ abide in us, we are the elect of God, and will bring forth fruit in steady faith, cherishing the faith that works by love and purifies the soul from every moral defilement. “Much fruit” is the evidence that the words of Christ abide and work in the soul.
Those who live the life of the world, though they may be looked upon as educated and refined, manifest that they are selfish, that the words of Christ do not abide in them. They separate themselves from the needy and distressed, and use the gifts which God has intrusted to them to bless their fellow-men in exalting and glorifying themselves. They are interested only in that which will bring them the most money. The value of the man is measured in the world by the amount of money he possesses, and so men cultivate the love of money, place the world first, and make it manifest that the words of Christ do not abide in their hearts. They do not follow in the footsteps of our Redeemer, who gave his life for the ransom of the world. They separate themselves from those who are in poverty, from those who have not been favored with advantages to obtain an education. They value men according to the amount of money they have, but Jesus places an altogether different estimate upon the human soul. He is weighing men in the golden scales of the sanctuary, and inquires, “What is a man profited if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?”
Christ announced that his mission was “to preach good tidings unto the meek.” He said, The Lord “hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion; to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called Trees of righteousness, The planting of the Lord, that he might be glorified.” How perfectly these words harmonize with the words of Christ in the fifteenth chapter of John! If we may judge of men by their actions, we may think that the worldly-wise man looks upon himself as made of better material than the uneducated and uncultured, and esteems himself as altogether too high for association with this class. But his spirit, his attitude and actions, are delineated on the record above, and will determine whether or not he can be trusted with the eternal riches of heaven. Angels of God are marking the development of character, and weighing moral worth. No one will be trusted in heaven who has the spirit of the first great apostate, who lifted himself up, and became exalted in his own esteem, became envious of the Lord Jesus Christ, from whom he derived his glory, his wisdom, and beauty.
The Spirit of Christ.
The character of the mission of Christ is delineated in the words of Isaiah which we have quoted. He did not come to minister simply to the highest grade of society. The Lord pitied those who felt their need of a Saviour, and those who are touched with the Spirit of Christ, if they have had better opportunities than others for cultivation, for refinement and nobility of character, will feel that they are debtors to those who have been less favorably situated, and they will minister as far as possible of their benefits to those who are wanting in these things. God has given this manner of work to his elect people. They are to reveal to the world that they are disciples of the greatest Teacher the world ever knew, and that they are working along the same lines as he worked. They are to open their treasures to those who need them, and this will bring them in contact with the very ones who appreciated the labors of Christ; for we read that the common people heard him gladly. Their hearts were not engrossed with the things of the world, and they could discern the things of eternal value. Those who are in high positions, who are intrusted with rich capabilities, are likely to worship themselves, to make themselves a center, to indulge themselves in intemperate desires, to fear to give back to God his own, and to neglect the example of Christ, who took upon himself the garb of humanity, in order that he might reach and lift humanity by his divine influence.
Christ designs that men shall be agents through whom his words of truth, hope, and forgiveness may come to the people. The disciples of Christ are to be channels for his righteousness, his gentleness, and love. They are to be Christ’s representatives. This means that they are to act in Christ’s stead. He has ascended on high, but he has commissioned his disciples to work along the very lines along which he worked when he was in the world. Christ followed the very best methods for reaching the hearts of men. The scribes and Pharisees did not approve of the kind of work that Christ was doing. His example cast reflection upon them, and laid bare their selfishness. They regarded themselves as educated and refined, and they brought accusation against him, saying, “This man receiveth sinners, and eateth with them.” They asked the people what they thought of a6 (118)man who was guilty of this. They classed him with sinners because he associated with sinners; but Jesus did not seem at all abashed by the charge. He looked keenly at his accusers, and said, “I came not to call the [self] righteous, but sinners to repentance.” They passed by the very ones who needed help, who would receive the light that they rejected, and who were nearer the kingdom of heaven than were those who looked upon them as sinners, whose society would contaminate their morals.
Christ came to lift up the fallen. He presented the parable of the Pharisee and the publican to represent to us the way in which Heaven regards the proud, pretentious boaster, and how God looks upon the soul who feels his true need, who knows himself a sinner, and longs for greater nearness to God. Such a one has more discernment of heavenly things than has the man who thinks himself an important personage, and esteems himself righteous. The further men separate from God, and the less they render obedience to his commandments, the more confidence they will place in themselves. Their thoughts will be selfish, and their actions after the same character. They will pride themselves upon their judgment in managing business, but will be very ignorant of the things which concern their future well-being. So infatuated will they be with the things of this world that the words which Paul addressed to the Galatians are applicable to them, when he says, “Who hath bewitched you, that ye should not obey the truth?” They cast aside the things that are imperishable as matters of very little consequence. They think that riches mean greatness and honor, that they mean love of ease, selfish gratification, and display. They desire to command positions of power, to have the flattery and reverence of the world. They freely indulge in sin until their moral power is palsied. They make wealth an idol. At the shrine of wealth thousands upon thousands are laying idolatrous sacrifices. But it is not temporal wealth that makes men of value. Heaven does not estimate men in the same way as does the world. He who abides in Christ is found of value with God. The promise is fulfilled in him, “I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.”
CONGREGATION OF GOD.
By A. W. Parsons
BY PROF. A. W. PARSONS.
Thy Congregation, O my God,
How perfect are her ways!
The fair “ecclesia” thou dost build
In sanctity and praise,
On revelation’s solid rock;
With thee, our Sovereign, Lord,
The Holy Spirit leadeth her
To know and keep thy word.
The word inspires that she may hear,
“Whom do you say I am?”
The question comes with tenderness,
That stirs the soul from calm;
Then comes the answer from thy throne
(And no saint can deny),
“Thou art the Christ, the Son of God,”
Who came for men to die.
Thy name is used with flaming sound,
To cover up men’s shame,
By pedagogues who prowl about
In search for worldly fame;
A steeple looms on every vale,
Engraven as the ark,
And each one leads to heathen Baal,
And bears that idol’s mark.
How long, how long, my God, how long
Shall this proud “Babel” grow?
How long until thy gathered throng
Shall lay his bulwarks low?
The work, O God, belongs to thee,
While we thy workers are;
We toil with joy, but long to hail
The glad delivering Star!
We pine at times and sorrows feel,
But never, never faint,
For life eternal stands in view
To every faithful saint;
Behold his presence ’waiting us,
With crowns that never fade—
For these we live, for these we teach,
As God the plan hath laid.
We know that he will surely come,
Nor tarry in that hour,
And that our work on earth will sum
The verdict of his power.
Ye white-robed saints, stand free of stain,
Be strong, and ne’er give down,
For thus in faith we toil and gain
SALVATION AND ITS CROWN.
Marshalltown, Iowa.
GOD AS CREATOR AND REDEEMER.
By F. M. W.
BY F. M. W.
Many attributes and offices of God are brought to view in the sacred writings. Among these his position as Creator and Redeemer is made specially prominent. His power and his love as displayed in these two manifestations of his divine character, represent him to his creatures in a breadth and fullness such as come by a contemplation of none other of his attributes. In creation are seen the power and wisdom and majesty and might of Him who “spake and it was,” who “commanded, and it stood fast.” In redemption, or recreation, is witnessed a new exhibition of the same creative power, but so coupled with grace and so manifest in love as to reveal the wealth of mercy, tenderness, and compassion of the God who so loved the world as to give his only begotten Son to die for a race of sinners.
These two great characteristics of the Godhead are prominent features of the threefold message of Revelation 14. In that message is revealed
God as Creator.
This is shown in the proclamation of the first angel: “Fear God, and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters.” Verse 7. Men are fearing false gods. They are either taking glory to themselves, or giving it to them which by nature are no gods. The message seeks to arrest their attention. From the lords many and gods many of this world, from the worship of self and the homage rendered to the beast power, it calls attention to the true God and to the claims of his service.
In thus calling attention to the object of true worship, care is taken to point out who the true God is. It is the Creator, he who “made heaven, and earth, and the sea, and the fountains of waters.” This designation constitutes the proper name of the God of heaven. By his great characteristic as Creator, the one true God is distinguished from the gods of men’s minds and imaginings. Reasoning from this fact, the great apostle to the gentiles shows the difference between the true God and the false gods worshiped by the heathen. “We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein.” Acts 14:15. In Acts 17:23, 24 the apostle presents the same argument: “For as I passed
by, and beheld your devotions, I found an altar with this inscription, To the unknown god. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.” See also Ps. 96:5, and Jer. 10:10–12.
The third angel’s message of Revelation 14 brings to view
God as Redeemer.
In verse 6 the proclamation which the angel delivers is said to be “the everlasting Gospel.” The Gospel is “the good tidings of great joy, which shall be to all people,” based upon the fact of the birth of Christ the Lord, who was born a Saviour unto the world. Luke 2:10, 11. The Gospel is thus made “the power of God unto salvation to every one that believeth.” Rom. 1:16. It is spoken of as “everlasting,” because it partakes of the character of its divine Author. It forms a part of God’s eternal purpose, and the benefits and blessings it bestows are enduring in their influence.
The threefold message is both positive and negative. It is negative in that it warns against the worship of false gods, and the rendering of obedience to carnal commandments. It is positive in that it directs worship to the one true object of devotion,—the Creator of the universe, requiring that glory be given to him. This is the work of the Gospel in its truest significance. Of it Paul says: “Which is Christ in you, the hope of glory; whom we preach, warning every man,
and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus.” Col. 1:27, 28. The message of Revelation 14 is a Gospel message, and as such Christ stands as its central figure.
The Sign of Creative and Redemptive Power.
In revealing God’s character, the message brings to view the great memorial of his creative work. This is so in the nature of the case. By this message men are warned against the worship of the beast, and the reception of his mark. By implication, attention is called in this to the worship of God, in the keeping of his commandments, and the receiving of his sign. This is further emphasized in the call to “fear God, and give glory to him.” To fear God is to keep his precepts. Says the psalmist, “The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments.” Ps. 111:10. Says the wise man, “Fear God, and keep his commandments; for this is the whole duty of man.” Eccl. 12:13. Says the apostle, “For this is the love of God, that we keep his commandments; and his commandments are not grievous.” 1 John 5:3. To give glory to God is to be transformed by his renewing grace, to bear fruit, to obey his commands.
The natural man comes short of God’s glory, in that he sins; “for all have sinned, and come short of the glory of God.” Rom. 3:23. “Sin is the transgression of the law.” 1 John 3:4. Therefore violating the law is to come short of the glory of God. Equally true is the converse, that to keep the law is to glorify him. Thus to fear God, to glorify him, is to keep his law, and as a part of that law, his distinguishing mark, the memorial of his power in the creation of the earth. That mark, that memorial, is the Sabbath institution, sanctified in Eden and given to the race of man to keep forever in mind the mighty acts of his Creator. “And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made.” Gen. 2:3. “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.” Ex. 20:8–11.
Says David, “He hath made his wonderful works to be remembered.” Ps. 111:4. And again, “Thy name, O Lord, endureth forever; and thy memorial, O Lord, throughout all generations.” This memorial, by which the one true God is to be kept in mind, is a sign or seal between the Lord and his people. “Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.” Ex. 31:16, 17.
But the law of God and the Sabbath, as a part of that law, is spiritual. Rom. 7:14. Hence, only he who is spiritual, who is born of God, can keep that law. The term “Israel” as used above refers not to the fleshly seed of Abraham, but to the spiritual seed in all ages. See Rom. 2:28, 29; Gal. 3:7, 16, 29.7
It therefore appears that the Sabbath commandment becomes a sign of the Redeemer, as well as a sign of the Creator. This is plainly stated in Ex. 31:13: “Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.” The Sabbath is the sign of sanctification, the seal received by the followers of the true God, in contradistinction to the mark of opposing powers.
Thus the message reveals God in his double office of Creator and Redeemer, and the memorial and sign of his creative works, the day which he has made holy, and the observance of which he enjoins.
To you and to me, dear reader, does the message come, asking us to render to God that glory and fear which are due to his name. May we heed its admonitions while its warning cry is still sounding. The company brought to view in Rev. 14:12, who “keep the commandments of God, and the faith of Jesus,” are fast being gathered from among the nations. May the broad and firm platform of their faith prove the basis of our faith and hope in our Creator and Redeemer, the one true God, Christ Jesus the Lord.
ANGELS DIRECTED BY THE SPIRIT.
By Wm. Covert
BY WM. COVERT.
One writer in speaking of the true governing power of all things, says, “The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.” And to show that the heavenly host recognize and obey that authority, he exclaims, with fervent joy, “Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.” Ps. 103:20. If angels obey, and even those which excel in strength—the higher order of angels—the cherubim do his commandments, and hearken unto the voice of God, surely all things below them should readily do his bidding.
Did not our Saviour refer to the loyal attitude of these glorified ones when he taught his disciples to pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven”? Is not this state of universal and unquestioned obedience more to be desired than all things else not yet realized? When the mind of the Infinite is perfectly heeded, then will his ideal of happiness be fully realized. And until this is done, there must be experienced constant friction, discord, sorrow, pain, and death.
As an illustration of how the will of God is done by angels and cherubim in heaven, note the prophet’s vision, received at the river Chebar. There, as the heavens were opened, the man of God looked into the holy portals, and beheld the cherubim, as they were directed by the Spirit, doing the bidding of God. He says, “And they went every one straight forward; whither the Spirit was to go, they went; and they turned not when they went.” Eze. 1:12. Sweet, pleasant, holy, and happy obedience! With them there was no waiting, neither diverging from the right way into some by-path; but their course was straight forward as the Spirit directed them, and onward too, without turning either to the right or to the left.
In speaking of the perfect accord between the Spirit of God and the spirit of these shining ones, the prophet says, “Whithersoever the Spirit was to go, they went, thither was their spirit to go.” Verse 20. They were all drinking into one Spirit, and were in living, loyal touch with the mind of Him who sat on the throne above them. The wonderful alacrity with which they performed the Spirit’s bidding is described by the verse which says, “The living creatures ran and returned as the appearance of a flash of lightning.” Verse 14.
This vision shows the marvelous things which are in store for this earth when the Lord’s prayer is fully answered, and the will of God shall be done in the earth as it is now done in heaven. It also shows the mighty power of the Spirit of God, and the infinite detail of its operations. Unfallen beings are so filled with the Spirit of God that they instantly perceive the desire of that mind from whence the Spirit proceeds; and as readily as the electric current answers the proper touch of the button, so do they cheerfully respond to the will of God. With them consecration is perfected. No unsubmitted will remains to lead them into trouble and disobedience. As truly as the planet is drawn by its sun, or the needle turns to the pole, so surely does the spirit of one untouched by sin respond to the Spirit which pervades and upholds all things.
When the moral touch of all created intelligences shall be as quick to discern and approve the Spirit of righteousness, as the eye is to discern between light and darkness, then every heart shall truly know the infallible Guide. No spirit of selfishness will then appear to mar the handiwork of God, or to disturb the blessedness of that government which reigns only through the spirit of love. O, the holy sweetness of that Spirit which conquers all its enemies through the power of love! What marvelous strength is that, which is far above all might, and power, and dominion that is named in this world or that which is to come! But the almighty power of this gentle Spirit is that which now directs the holy angels.
THE ALLEGED FAILURE OF THE LAW.
By W. N. Glenn
BY W. N. GLENN.
ONE of the most absurd contentions of modern theology is the claim that the moral law has been a failure. This idea is persistently brought forward in a variety of forms. In a recent comment upon Deuteronomy 27 by a San Francisco journal there is a brief reference to the act of pronouncing the blessings and curses from Mounts Ebal and Gerizim, in which we find this characteristic expression:—
The law, thus solemnly uttered and accepted by Israel in a free-will covenant, failed because it could not give life nor pardon.
It is true that there are certain things which the law can not do, but without exception these are things which it never was designed to do, and which the Lord never attempted to do by means of the law. The law “was ordained unto life” (Rom. 7:10), and “the doers of the law shall be justified” (chap. 2:13). Life is in the law, for “the law of the Lord is perfect, converting the soul” (Ps. 19:7); “all Thy commandments are righteousness” (Ps. 119:172); and righteousness is life (Rom. 6:18, 22). But while Paul recognized that the commandment was “ordained unto life,” he found it “to be unto death.” Chap. 7:10. Why?—Because he had sinned. There was no change in the character or power of the law. Adam, and all the human race, found it “to be unto death,” because “all have sinned, and come short of the glory of God.”
The law was never designed to give life to sinners. It would be a strange law that provided for the pardon of those who should continue to violate its provisions. Such a law would be a nullity, an absurdity on its face, having no force whatever. God no more expected the law to give life or pardon under the Mosaic ministration than he does to-day. From the day that Adam disobeyed God, and became a sinner through “transgression of the law” (1 John 4:5), the plan of salvation, justification by faith, has been available to do for the lost race “what the law could not do, in that it was weak through the flesh.” The failure was on the part of man to stand where he could be justified by the law. From that day to this there is justification for the human race only by faith in Jesus Christ; and not only so, but “the just[or justified] shall live by his faith.” Hab. 2:4. To say that the law is a failure because mankind is too weak to fulfill its demands and stand where it can justify their lives, is as absurd as to say that Christ is a failure because he can not save those who have no faith in him. Christ can no more justify a man who will not exercise faith than can the law. The law does justify every one who is justified by faith. It is by faith that sin is forgiven, and this is justification. The forgiven one is freed from “transgression of the law,” and then, being in harmony with the law, he is justified by it. The law is the basis of all justification, because, as before quoted, “the doers of the law shall be justified.” The thing that Christ does for the sinner which the law can not do is, he helps him into a position where the law can justify him. Christ is a doer of the law, therefore the law justifies him, or witnesses to the perfection of his character, his righteousness. Rom. 3:21. The plan of salvation is that Christ imputes his righteousness to all who believe in him, thus placing them in a position where the law can justify them, or witness that they are righteous.
It may be argued that Abraham was justified by works. So he was (James 2:21); but what kind of works?—Works of faith. “Seest thou how faith wrought with his works, and by works was faith made perfect?” Verse 22. His works were merely the proof of his faith. “Abraham believed God, and it was imputed unto him for righteousness; and he was called the Friend of God.” Verse 23. A friend of God is one who regards his law; “because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Rom. 8:7. The law could justify Abraham because of the righteousness imputed to him by the Mediator in the judgment. This is how God can be just, that is, honor the law, and yet justify all that believe in Christ. Chap. 3:26. The same rule applies to-day that applied to Abraham. “Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead.” Chap. 4:23, 24.
But that the law has not failed, and can not fail, we have the positive assurance of Christ himself: “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Luke 16:17. Then the law of God is stronger than even his wonderful works; yet professed teachers of the word of God120will blandly tell us that the law has been tried and failed. They will even impute to the law of God the weakness of sinful flesh. The office of the law is to point out duty, and, per consequence, point out sin. “By the law is the knowledge of sin.” Rom. 3:20. If the law should fail, there would be no standard of right and wrong; there would be no such thing as sin, for “sin is not imputed where there is no law.” Then there would be no necessity of the Gospel, which it is claimed supersedes the failed law. The Gospel is of force because the law has not failed; the law still points out sin, and it still witnesses its satisfaction with the righteousness of Christ imputed to the child of faith.
“WHO LOVE HIS APPEARING.”
By A. Smith
BY A. SMITH.
Every religious experience which does not embrace in it the love of Christ’s second coming in glory is lamentably, if not fatally, defective; for the same Holy Spirit that inspired the prophets and apostles to speak and write upon the theme in glowing terms, is that which inspires the love of God in all the graces that the term implies, in every sanctified heart. See Rom. 5:5.
But glowing love in the heart will always assert itself in word or action for the object of its affection. This is a well-known principle when applied to social life; and it is no less true when applied to spiritual life, as both reason and Scripture plainly show.
All the saints of God who possessed a knowledge of his word, and who have fallen asleep in Jesus, went down to the tomb with love responsive to the theme of Christ’s second coming; for in that day his voice would awaken them to immortality. See Eze. 37:11, 12; Acts 26:6–8; 24:15; 1 Thess. 4:13–18.
When Paul was about to be beheaded for Christ’s sake, he gave expression to his hope, and that of all God’s people, in the following earnest terms:—
“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” 2 Tim. 4:8. See also Heb. 9:28.
The professed Christian who does not love Christ’s appearing, has no well-grounded hope of receiving a crown of righteousness in that day; and not to receive that crown is not to be saved at all.
To love Christ’s second coming in glory excludes all indifference to the theme, and engages the attention in much thought, prayer, searching the Bible, and watching for his coming, and laboring for the salvation of the lost.
To such a love expression will be given in word and action. When reproached for such a hope, if there arises in the heart a feeling of shame or resentment, it is because the carnal nature is not dead, and that there is not a living connection of the soul with God.
Is it possible that a Christian can be ashamed of that which has ever been the hope and joy of the saints of God since the fall of man? When Enoch became troubled about the state of the dead, the Lord gave him a view of Christ’s second coming, to which he gave expression in the following glowing terms: “Behold, the Lord cometh with ten thousands of his saints.” Jude 14. It was the hope that sustained Job in his great affliction, when the grave seemed opening before him (see Job 19:23–27), that inspired the glowing testimony of Isa. 25:8, 9, and touched the pens of many others who have written upon this theme. To be ashamed to confess belief in Christ’s coming is to be ashamed of Christ himself, and to be ashamed of him here will cause him to be ashamed of us when he comes. See Luke 9:26.
Interest in the second personal coming of the Saviour as revealed in the Bible has long been waning from the popular Christian church. When force of circumstances compels notice of the theme, ministers dwell upon generalities, or theories, until the substance of this important subject is lost sight of, or becomes so etherealized as to afford no spiritual nourishment to the church. How different the charge of the apostle Paul to the minister of the Gospel concerning this important theme, referring to which he says: “These things speak, and exhort, and rebuke with all authority.” See Titus 2:11–15. May the writer and reader be found in that day among those who will be found ready for his appearing. See 2 Thess. 3:5; Isa. 25:9.
MIDDLE TERMS.
By Julia H. Duffie
BY JULIA H. DUFFIE.
In the school-days of our grandparents the youth who had acquired a moderate knowledge of reading and writing, and had progressed as far as the “rule of three” in arithmetic, was often considered to have a sufficient amount of “book learning” to take him quite comfortably through life.
This “rule of three” was simply proportion, and the principles upon which it is based are as applicable to many other of the affairs of life.
As most people know, a solved problem in single proportion is stated thus: 2:4::4:8, and is read, as 2 is to 4 so 4 is to 8. The two middle terms are called the means, and those at the beginning and end the extremes. In a correctly stated problem the product of the means is equal to the product of the extremes, and of course vice versa. Hence, if three terms of a proportion are given, the fourth may be easily obtained. In compound proportion several sets of these couplets are sometimes considered. Now, if we are thoughtful and observing, we shall find that in very many matters there are conditions which correspond very accurately to these arithmetical terms. There are extreme positions on both sides of every question, also on almost every matter there are middle terms, which are far preferable to either extreme.
Yet there are many people who are very prone to take extreme positions either one way or the other on almost any question. This may be in consequence of an unfortunate natural inclination or from surrounding influences which have tended too strongly to one side.
He who seeks to adhere to the “happy medium” in all cases must not be surprised to find himself often attacked on either or both sides by those who have not correctly solved the problem in question according to the rule of proportion—that is, by combining the two extremes, and thus producing a result which includes all the virtues of both sides, at the same time avoiding the dangers of the incorrect conclusion which must arise from considering only one set of factors.
Doubtless the apostle referred to something of this kind when he wrote, “Let your moderation be known to all men,” for moderation could never lead to extremes. Following this rule there could never be either a miser or a9spendthrift, neither an infidel nor a fanatic, nor an extremist of any kind, in religion, politics, or elsewhere.
The moderate person may be accused of being “afraid to show his colors,” and may be informed that “I would either be on one side or the other,” etc., yet having ascertained his bearings according to well-established principles, he is not moved by these things.
In regard to being for or against Christ the Christian can make no compromise; here a decided stand must be taken. Yet in carrying out the principles of the Gospel, great care is necessary in order to maintain a well-balanced position, which shall not lead to extremes in any direction.
In the development of our judgment, would it not be well to advance as far as the “rule of three,” and thus become able to solve ordinary questions with the knowledge that there are extremes on both sides the middle terms, which last position is usually the safe and sure one.
