Seventh-day Adventist Missionary Society · Oakland, California · Sep 21, 1882
General Articles.
By Ellen G. White
Bible Sanctification.
TRUE AND FALSE THEORIES CONTRASTED.
BY. MRS. E. G. WHITE.
The sanctification set forth in the sacred Scriptures has to do with the entire being, — spirit, soul, and body. Here is the true idea of entire consecration. Paul says that the church at Thessalonica may enjoy this great blessing. “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ.” 1 Thess. 5 : 23.
There is in the religious world a theory of sanctification which is false in itself and dangerous in its influence. In many cases, those who profess sanctification do not possess the genuine article. Their sanctification consists in talk and will-worship. Those who are really seeking to perfect Christian character will never indulge the thought that they are sinless. Their lives may be irreproachable, they may be living representatives of the truth which they have accepted; but the more they discipline their minds to dwell upon the character of Christ, and the nearer they approach to his divine image, the more clearly will they discern its spotless perfection, and the more deeply will they feel their own defects.
When persons claim that they are sanctified, they give sufficient evidence that they are far from being holy. They fail to see their own weakness and destitution. They look upon themselves as reflecting the image of Christ, because they have no true knowledge of him. The greater the distance between them and their Saviour, the more righteous they appear in their own eyes.
While with penitence and humble trust we meditate upon Jesus, whom our sins have pierced and our sorrows have burdened, we may learn to walk in his footsteps. By beholding him we become changed into his divine likeness. And when this work is wrought in us, we shall claim no righteousness of our own, but shall exalt Jesus Christ, while we hang our helpless souls upon his merits.
Our Saviour ever condemned self-righteousness. He taught his disciples that the highest type of religion is that which manifests itself in a quiet, unobtrusive manner. He cautioned them to perform their deeds of charity quietly; not for display, not to be praised or honored of men, but for the glory of God, expecting their reward hereafter. If they should perform good deeds to be lauded by men, no reward would be given them by their Father in Heaven.
The followers of Christ were instructed not to pray for the purpose of being heard of men. “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.” Such expressions as this from the lips of Christ, show that he did not regard with approval that kind of piety so prevalent among the Pharisees. His teachings upon the mount show that deeds of benevolence assume a noble form, and acts of religious worship shed a most precious fragrance, when performed in an unpretending manner, in penitence and humility. The pure motive sanctifies the act.
True sanctification is an entire conformity to the will of God. Rebellious thoughts and feelings are overcome, and the voice of Jesus awakens a new life, which pervades the entire being. Those who are truly sanctified will not set up their own opinion as a standard of right and wrong. They are not bigoted or self-righteous; but they are jealous of self, ever fearing, lest a promise being left them, they should come short of complying with the conditions upon which the promises are based.
Many who profess sanctification are entirely ignorant of the work of grace upon the heart. When proved and tested, they are found to be like the self-righteous Pharisee. They will bear no contradiction. They lay aside reason and judgment, and depend wholly upon their feelings, basing their claims to sanctification upon emotions which they have at some time experienced. They are stubborn and perverse in urging their tenacious claims of holiness, giving many words, but bearing no precious fruit as proof. These professedly sanctified persons are not only deluding their own souls by their pretensions, but are exerting an influence to lead astray many who earnestly desire to conform to the will of God. They may be heard to reiterate again and again, “God leads me! God teaches me! I am living without sin!” Many who come in contact with this spirit encounter a dark, mysterious something which they cannot comprehend. But it is that which is altogether unlike Christ, the only true pattern.
Bible sanctification does not consist in strong emotion. Here is where many are led into error. They make feelings their criterion. When they feel elated or happy, they claim that they are sanctified. Happy feelings or the absence of joy is no evidence that a person is or is not sanctified. There is no such thing as instantaneous sanctification. True sanctification is a daily work, continuing as long as life shall last. Those who are battling with daily temptations, overcoming their own sinful tendencies, and seeking for holiness of heart and life, make no boastful claims of holiness. They are hungering and thirsting for righteousness. Sin appears to them exceedingly sinful.
There are those claiming sanctification who make a profession of the truth, like their brethren, and it may be difficult to make a distinction between them; but the difference exists, nevertheless. The testimony of those claiming such an exalted experience will cause the sweet spirit of Christ to withdraw from a meeting, and will leave a chilling influence upon those present, while if they were truly living without sin, their very presence would bring holy angels into the assembly, and their words would indeed be “like apples of gold in pictures of silver.”
In summer, as we look upon the trees of the distant forest, all clothed with a beautiful mantle of green, we may not be able to distinguish between the evergreens and the other trees. But as winter approaches, and the frost king incloses them in his icy embrace, stripping the other trees of their beautiful foliage, the evergreens are readily discerned. Thus will it be with all who are walking in humility, distrustful of self, but clinging tremblingly to the hand of Christ. While those who are self-confident, and trust in their own perfection of character, lose their false robe of righteousness when subjected to the storms of trial, the truly righteous, who sincerely love and fear God, wear the robe of Christ's righteousness in prosperity and adversity alike.
Self-denial, self-sacrifice, benevolence, kindness, love, patience, fortitude, and Christian trust are the daily fruits borne by those who are truly connected with God. Their acts may not be published to the world, but they themselves are daily wrestling with evil, and gaining precious victories over temptation and wrong. Solemn vows are renewed and kept through the strength gained by earnest prayer and constant watching thereunto. The ardent enthusiast does not discern the struggles of these silent workers; but the eye of Him who seeth the secrets of the heart, notices and regards with approval every effort put forth in lowliness and meekness. It requires the testing time to reveal the pure gold of love and faith in the character. When trials and perplexities come upon the church, then the steadfast zeal and warm affections of Christ's true followers are developed.
We feel sad to see professed Christians led astray by the false and bewitching theory that they are perfect; because it is so difficult to undeceive them and lead them into the right path. They have sought to make the exterior fair and pleasing, while the inward adorning, the meekness and lowliness of Christ, is wanting. The testing time will come to all, when the hopes of many who have for years thought themselves secure, will be seen to be without foundation. When in new positions, under varied circumstances, some who have seemed to be pillars in the house of God reveal only rotten timber beneath the paint and varnish. But the humble in heart, who have daily felt the importance of riveting their souls to the eternal Rock, will stand unmoved amid the tempests of trial, because they trusted not to themselves. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.”
Those who take pains to call attention to their good works, constantly talking of their sinless state, and endeavoring to make their religious attainments prominent, are only deceiving their own souls by so doing. A healthy man, who is able to attend to the vocations of life, and who goes forth day after day to his labor, with buoyant spirits and with a healthful current of blood flowing through his veins, does not call the attention of every one he meets to his soundness of body. Health and vigor are the natural conditions of his life, and therefore he is scarcely conscious that he is in the enjoyment of so rich a boon.
Thus it is with the truly righteous man. He is unconscious of his goodness and piety. Religious principle has become the spring of his life and conduct, and it is just as natural for him to bear the fruits of the Spirit as for the fig-tree to bear figs, or for the rose-bush to yield roses. His nature is so thoroughly imbued with love for God and his fellow-men that he works the works of Christ with a willing heart.422
All who come within the sphere of his influence perceive the beauty and fragrance of his Christian life, while he himself is unconscious of it, for it is in harmony with his habits and inclinations. He prays for divine light, and loves to walk in that light. It is his meat and drink to do the will of his Heavenly Father. His life is hid with Christ in God; yet he does not boast of this, nor seem conscious of it. God smiles upon the humble and lowly ones who follow closely in the footsteps of the Master. Angels are attracted to them, and love to linger about their path. They may be passed by as unworthy of notice by those who claim exalted attainments, and who delight in making prominent their good works; but heavenly angels bend lovingly over them, and are as a wall of fire round about them.
Our Saviour was the light of the world; but the world knew him not. He was constantly employed in works of mercy, shedding light upon the pathway of all; yet he did not call upon those with whom he mingled to behold his unexampled virtue, his self-denial, self-sacrifice, and benevolence. The Jews did not admire such a life. They considered his religion worthless, because it did not accord with their standard of piety. They decided that Christ was not religious in spirit or character; for their religion consisted in display, in praying publicly, and in doing works of charity for effect. They trumpeted their good deeds, as do those who claim sanctification. They would have all understand that they were without sin. But the whole life of Christ was in direct contrast to this. He sought neither gain nor honor. His wonderful acts of healing were performed in as quiet a manner as possible, although he could not restrain the enthusiasm of those who were the recipients of his great blessings. Humility and meekness characterized his life. And it was because of his lowly walk and unassuming manners, which were in such marked contrast to their own, that the Pharisees would not accept him.
The most precious fruit of sanctification is the grace of meekness. When this grace presides in the soul, the disposition is molded by its influence. There is a continual waiting upon God, and a submission of the will to his. The understanding grasps every divine truth, and the will bows to every divine precept, without doubting or murmuring. True meekness softens and subdues the heart, and gives the mind a fitness for the ingrafted word. It brings the thoughts into obedience to Jesus Christ. It opens the heart to the word of God, as Lydia's was opened. It places us with Mary, as learners at the feet of Jesus. “The meek will He guide in judgment, and the meek will he teach his way.”
The language of the meek is never that of boasting. Like the child Samuel they pray, “Speak, Lord, for thy servant heareth.” When Joshua was placed in the highest position of honor, as commander of Israel, he bade defiance to all the enemies of God. His heart was filled with noble thoughts of his great mission. Yet upon the intimation of a message from Heaven, he placed himself in the position of a little child to be directed. “What saith my Lord unto his servant?” was his response. The first words of Paul after Christ was revealed to him were, “Lord, what wilt thou have me to do?”
Meekness in the school of Christ is one of the marked fruits of the spirit. It is a grace wrought by the Holy Spirit as a sanctifier, and enables its possessor at all times to control a rash and impetuous temper. When the grace of meekness is cherished by those who are naturally sour or hasty in disposition, they will put forth the most earnest efforts to subdue their unhappy temper. Every day they will gain self-control, until that which is unlovely and unlike Jesus is conquered. They become assimilated to the Divine Pattern, until they can obey the inspired injunction, “Be swift to hear, slow to speak, slow to wrath.”
When a man professes to be sanctified, and yet in words and works may be represented by the impure fountain sending forth its bitter waters, we may safely say, that man is deceived. He needs to learn the very alphabet of what constitutes the life of a Christian. Some who profess to be servants of Christ have so long cherished the demon of unkindness that they seem to love the unhallowed element, and to take pleasure in speaking words that displease and irritate. These men must be converted, before Christ will acknowledge them as his children.
Meekness is the inward adorning, which God estimates as of great price. The apostle speaks of this as more excellent and valuable than gold, or pearls, or costly array. While the outward adorning beautifies only the mortal body, the ornament of meekness adorns the soul, and connects finite man with the infinite God. This is the ornament of God's own choice. He who garnished the heavens with the orbs of light, has by the same Spirit promised that he will “beautify the meek with salvation.” Angels of Heaven will register as best adorned, those who put on the Lord Jesus Christ, and walk with him in meekness and lowliness of mind.
There are high attainments for the Christian. He may ever be rising to higher attainments. John had an elevated idea of the privilege of a Christian. He says, “Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. It is not possible for humanity to rise to a higher dignity than is here implied. To man is granted the privilege of becoming an heir of God and a joint heir with Christ. To those who have been thus exalted, are unfolded the unsearchable riches of Christ, which are of a thousand-fold more value than the wealth of the world. Thus, through the merits of Jesus Christ, finite man is elevated to fellowship with God and with his dear Son.
"A LITTLE WHILE."
By F. J. J.
"A little while, and ye shall not see me, and again a little while and ye shall see me." John 16:16.
"For yet a little while, and he that shall come will come and will not tarry." Heb. 10:37.
"Yet once, it is a little while . . . and the desire of all nations shall come." Hag. 2:6, 7.
A little while, our fightings shall be over;
A little while, our tears be wiped away;
A little while, the presence of Jehovah
Shall turn our darkness into Heaven's bright day.
A little while, the fears that oft surround us
Shall to the memories of the past belong;
A little while, the love that sought and found us
Shall change our weeping into Heaven's glad song.
A little while! His presence goes before us,
A fire by night, a shadowy cloud by day;
His banner, love-inscribed, is floating o'er us;
His arm almighty is our strength and stay!
A little while to live and work for Jesus,
To gather with the reapers till he come.
O let not faithless fears and doubtings seize us—
A little while, and then the harvest-home!
A little while! 'Tis ever drawing nearer—
The wished-for dawning of that glorious day.
Blest Saviour, make our spirit's vision clearer,
And guide, oh guide us in the shining way.
A little while! Oh blessed expectation!
A little while! "Lord, tarry not," we cry;
Our hearts upleap in fond anticipation.
"Rejoice! The coming of the Lord is nigh!"
-F. J. J., in The Christian.
Nature and Extent of Coming Judgments.
By Editor
CLOSELY connected with the great prophetic outlines or chains of prophecy, we find many explicit statements of the determination of the Lord concerning the people and nations of the earth. We have seen that their wickedness will increase and become very great before the end of the world, and that the Lord Jesus will come to take vengeance. Will he come without any warning being given? This is a very interesting and important question to consider.
The Saviour foretold the destruction of Jerusalem and of her children, and declared it was because they knew not the time of her visitation. Luke 16:41–44. By this we judge that they might have known the time. God never visits a nation or an age in judgment without first giving a warning of impending danger. So it was with the antediluvians, the Sodomites, the Egyptians, the Ninevites, and the Jews. And by these examples we learn that it is not necessary that all, or even many, become convinced by these warnings; for many will not be convinced; but it has always been sufficient when they who tremble at his word, who are willing to believe, have been so fully warned that they might have opportunity to escape. Such was the warning to Noah, to Lot, to the Hebrews, to the people of Nineveh, and to those of the Jews who believed the preaching of Christ. The others of these several ages, having had the same warning, “knew not” till their destruction came upon them. There was no necessity for the ignorance of those who were destroyed, in any of these cases, for they all had full and timely warning. But they refused to listen, and hardened their hearts against the evidence presented to them.
Jerusalem might have averted the judgment that came upon her, for Jesus declared his willingness, yes, his desire, often, to have gathered her children, but they rejected his offer of mercy. Matt. 23:37. But there was one class that was especially guilty, and more than all others deserving of the wrath which fell upon that guilty nation; it was comprised of those who were instructed in the word of the Lord; to whom the Lord had intrusted the responsibility of teaching the people his truth; but who took away “the key of knowledge;” who would neither enter in themselves, nor suffer others to enter in who were willing. Luke 11:52. Their guilt was that of the watchman at whose hand the Lord will require the blood of them that fall unwarned. Eze. 3:17–20. May the Lord spare in this our day, that we be not deceived by the cry of “peace and safety” when “sudden destruction” is coming.
That another destruction, great and terrible, is foretold in God’s word, none can deny. And it becomes all who have any regard for his word, and for the salvation of themselves and of their fellow-men, to inquire (1) against whom these judgments are pronounced, and (2) at what time they are to be executed. If these judgments be
423proclaimed, and yet it be not known whether they will overtake few or many, or what is the necessary preparation to escape them; or whether they are far off or near, whether at the coming of Christ or one thousand years subsequent to his coming, the trumpet will then give an uncertain sound, and “who shall prepare himself to the battle?” These different ideas are being advocated, and if it be truth that the destruction will not take place till a long time after Christ’s second coming, or if there will be many who will escape that destruction, then they who proclaim the judgments of God as soon coming, on “all flesh,” or on all the unrighteous of the earth, are found “false witnesses of God.” But if this latter view be true, if the wrath of God is speedily to be poured out on all the inhabitants of the earth who are not “Christ’s at his coming,” then they who put far off the evil day, or promise a way of escape other than that presented through repentance toward God and faith toward our Lord Jesus Christ, are taking away the key of knowledge, and at their hands will be required the blood of those who fall without warning.
From all that is said in the Bible respecting the teachings of false prophets, we should learn to avoid crying, Peace, when the Lord says, There is no peace. Crying, Peace, when danger is impending, has been the characteristic of false prophets in all ages, and is to be a prominent part of the delusion of the last days. “For when they shall say, Peace and safety, then sudden destruction cometh upon them.” 1 Thess. 5:1–3. And so the cry of peace and safety will be made in the last days; but instead of peace there will be war, and instead of safety there will be a snare. Therefore Zion’s watchmen are directed to “Sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand.” Joel 2:1. The people are summoned to hear this alarm as follows: “Come near, ye nations, to hear; and hearken, ye people; let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations; and his fury upon all their armies; he hath utterly destroyed them; he hath delivered them to the slaughter.” Isa. 34:1, 2.
This day is spoken of by all the prophets. Says one, “The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord; the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men because they have sinned against the Lord; and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy; for he shall make even a speedy riddance of all them that dwell in the land.” Zeph. 1:14–18. Again, in the same book, it is said: “My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy.” Chap. 3:8.
Another prophet says: “Howl ye, for the day of the Lord is at hand; it shall come as a destruction from the Almighty.” “Behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it.” Isa. 13:6, 9. And again, the same prophet says, “Behold, the Lord maketh the earth empty, and maketh it waste.” “The land shall be utterly emptied and utterly spoiled; for the Lord hath spoken this word.” Chap. 24:1, 3.
Jeremiah gives an account of this destruction more full and emphatic than those already quoted. “Thus said the Lord God of Israel unto me: Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee to drink it. And they shall drink and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me; to wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a
424desolation, an astonishment, an hissing, and a curse, as it is this day; Pharaoh, king of Egypt, and his servants, and his princes, and all his people; and all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, and all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, and all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, and all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, and all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth; and the king of Sheshach shall drink after them. Therefore, thou shalt say unto them, Thus said the Lord of hosts, the God of Israel: Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thy hand to drink, then shalt thou say unto them, Thus said the Lord of hosts: YE SHALL CERTAINLY DRINK. For lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished; for I will call for a sword upon ALL THE INHABITANTS OF THE EARTH, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth; they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.” Jer. 25:15–33.
It has been supposed that some nations will escape; but such a supposition is here contradicted; the language is clear and definite—the destruction will be universal and utter; and that it will include the heathen is plainly stated by the prophets. “Thus saith the Lord God: Howl ye, Woe worth the day! For the day is near, even the day of the Lord is near, a cloudy day; it shall be the time of the heathen.” Eze. 30:2, 3. Another prophet says, “For the day of the Lord is near upon all the heathen.” Obad. 15. And another, “Proclaim ye this among the Gentiles; prepare war, wake up the mighty men; let all the men of war draw near; let them come up; beat your plowshares into swords, and your pruning-hooks into spears: let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about; thither cause thy mighty ones to come down, O Lord. Let the heathen be wakened, and come up to the valley of Jehoshaphat; for there will I sit to judge all the heathen round about.” Joel 3:9–12.
EDITOR.
(To be continued.)
"Lovest Thou Me?"
A LITTLE neighbor of mine is noted among his acquaintances for prompt obedience to his parents. His grandfather told me a few days ago that he never knew him to hesitate a moment to do as he was bidden.
From my bed-room window I heard him called very early one morning, to "wake up," and make ready to carry a letter to the post-office for a neighbor who was too busy to go himself. In less time than it would have taken most boys to stretch themselves and rub the sleep out of their eyes, he was out in the street, tripping gaily along on his thankless errand. I was struck with his deportment for the following reasons:—
First, he was prompt and wasted no time asking questions.
Secondly, he did not consult his feelings, which might have clamored for a little more sleep.
Thirdly, he went willingly, although the business was no concern of his.
Fourthly, he did not look for a reward nor even turn his eyes with expectant look toward his neighbor's house when his errand was done.
What was the secret of this perfect obedience? It was not fear, for his parents were not severe with him. It was love. "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven."
We who have been born of the Spirit are children of our heavenly Parent. How do we know that we love him? This is sometimes an agonizing question with us. In some moments of "heaviness, through manifold temptations," Satan may accuse us of being destitute of love, and we seem to be incapable of deciding the question by our feelings. Then let us "to the law and the testimony." John, the beloved disciple, the most intimate companion of our Saviour, who saw him transfigured, who leaned on his breast at the last supper, to whose care Jesus committed his widowed mother when dying on the cross, defines this most comprehensive word thus: "For this is the love of God, that we keep his commandments; and his commandments are not grievous."
Love is prompt. "Go work to-day in my vineyard," is the command, and love does not wait to understand why he is to obey. "What I do, thou knowest not now, but shall know hereafter."
Love obeys, regardless of his feelings. "Be instant in season, out of season."
Love gives willingly; does not ask whether his own interests are going to be subserved. "Seek ye first the kingdom of God and his righteousness; and all these things shall be added unto you."
Love does not think his work meritorious. "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants. We have done that which was our duty to do." Let us try ourselves by the Scripture rule.—Helen F. Dawley, in Golden Censer.
Just Swimming.
In Scotland, the topic of a sermon or discourse of any kind is called by old-fashioned folks “its ground,” or, as they would say, “its grund.” An old woman, bustling into the kirk rather late, found the preacher had commenced, and opening her Bible, nudged her next neighbor with the inquiry, “What’s his grund?” “Oh,” rejoined the other, who happened to be a brother minister, and therefore a privileged critic, “he’s lost his grund long since, and he’s just swimming.”
Culture of the Mind and Heart
By John Lord
THERE is no more absurd cant than that culture of the mind favors the culture of the heart. What do operas and theaters for the moral elevation of society? Does a sentimental novel prompt to duty? Education seldom keeps people from folly when the will is not influenced by virtue.—John Lord.
Good Qualities
It is better to believe that a man does possess good qualities than to assert that he does not.—Chinese Maxim.
THE FOUR TEMPORAL KINGDOMS.
By John B. Dymot
BY JOHN B. DYMOT.
THE NAMES.
The names of the kingdoms in Daniel are these:—
First, Babylon, Medo-Persia, then Greece.
The fourth stands unnamed; while the fifth one—the last—
Is the kingdom of God, which shall ever stand fast.
BABYLON.
Dan. 2:31, 32, 36-38; 4:22; 7:1-4, 17.
The first, Babylonia, reached forth her long hand,
And the nations, subjected, obeyed her command.
As the gold of the statue, this kingdom excelled;
It was like the fleet lion with valor impelled.
But fortune reverses where folly has grown;
And the Mede and the Persian dictate from the throne;
For luxury, indolence, women, and wine,
Had sapped the stout heart, and confirmed its decline.
MEDO-PERSIA.
Dan. 2:32, 39; 5:28, 30, 31; 7:5; 8:1-7, 20; 2 Chron. 36:23.
Here history echoes the presage divine;
Where dazzled the gold, now the silver doth shine;
The lion, defeated, slinks back to his lair,
And yields his domain to the blood-thirsty bear.
But of Media and Persia, the same must be said
As of Babylon, whose monarch and nobles they bled;
For softened by ease, and by plenty made weak,
They fell 'neath the sword of the forcible Greek.
GREECE.
Dan. 2:32, 39; 7:6; 8:5-8, 21, 22.
Again is the echo of history heard,
Confirming the truth of the sure-founded word.
The silver surrenders its place to the brass;
The slow-footed bear from the drama doth pass.
As upon him, with swiftness, the leopard doth leap;
And the goat takes the field of the two-horned sheep.
But the great Alexander, while yet in his prime,
The youthful possessor of every clime,
Succumbed to the cup amid laughter and mirth;
So weak was the mightiest hero of earth.
Then Macedon, Syria, Egypt, and Thrace,
Like the notable horns, arose in his place.
ROME.
Dan. 2:33, 40-43; 7:7, 8, 23, 24; 8:9, 23; Luke 2:1.
What king universal since then has there been,
That answers the prophecy, subtle and keen?
One there is, and one only; that kingdom is Rome;
For the world, at its mandate, for taxing did come.
The historical echo has sounded once more;
The visions are certain where'er we explore.
Instead of the brass, now the iron doth stand;
The four-headed leopard has lost his command;
The dreadful and terrible monster is here;
The fierce little horn in the west doth appear.
Yes, this is imperial Rome; but its pride
Now bleeds, as a great irresistible tide
From the north sallies down. Unnumbered they come,
And make the declining dominion their home.
Now Rome is ten kingdoms. The statue is made;
The horns of the terrible beast are displayed.
The echo again—the historian's pen—
Proves all to be true with a mighty Amen.
IT'S WHAT YOU MAKE IT.
—A lady desirous of finding a boarding-place consulted two different persons about No. 23——. "Don't go there," said the first person addressed, "I never was in a place so full of gossip. The conversation never amounts to anything. The inmates of the house are dissatisfied, and altogether you would be exceedingly unhappy."
The second person said: "I find No. 23——very pleasant indeed. We are all very happy and united. You will be very welcome."
And what was the secret? The first person let circumstances make her; the second made circumstances. The latter introduced pleasant topics of conversation at table. If others found fault she always saw the good side of things. She made people about her cheerful. She would not talk gossip, and the others soon learned to speak of something else, and were the better for it. No. 23——was just what she made it.
The home is usually to us just what we make it, cultured, cheerful, elevating, or gloomy and forbidding. The church is cordial, or earnest, or one with the pastor, if our hearts are right; or cold and critical if our hearts are wrong. Life itself is a glad song or a wail, a place in which to work for the Master or a loitering-ground, a door to Heaven or a broad way to ruin, as we choose. Home, the church, life itself, even, are what we make them. 'Tis a great gift, or it may be a curse, this wonderful power within us.—Congregationalist.
Does the World Miss Anyone
Does the World Miss Any One.—Not long. The best and most useful of us will soon be forgotten. Those who to-day are filling a large place in the world's regard will pass away from the remembrance of man in a few months, or at farthest, in a few years after the grave has closed upon their remains. We are shedding tears above a new-made grave and wildly crying out in our grief that our loss is irreparable, yet in a short time the tendrils of love have entwined around other supports, and we no longer miss the one who has gone. So passes the world. But there are those to whom a loss is beyond repair. There are men from whose memories no woman's smile can chase recollections of the sweet face that has given up all its beauty at death's icy touch. There are women whose plighted faith extends beyond the grave, and drives away as profane those who would entice them from a worship of their buried lovers. Such loyalty, however, is hidden away from the public gaze. The world sweeps on beside and around them, and cares not to look in upon the unobtruding grief. It carves a line and rears a stone over the dead, and hastens away to offer homage to the living.—Sel.
Mercy for the Guilty
It is not the greatness of a sin that makes it so difficult for God to forgive, but it is the fear, and the “slowness of heart to believe” that there is mercy for the sins of the recreant life, and especially the particular sins of which the soul feels itself guilty, while it is just that especial case, which the gospel says divine mercy covers.
Too Much on the Best Subjects
A MAN may say too much even upon the best of subjects.