Seventh-day Adventist Missionary Society · Oakland, California · Jun 23, 1881
General Articles.
By Ellen G. White
GIDEON CALLED.
BY MRS. E. G. WHITE.
ALAS, that in the history of God's chosen people the sorrowful story of apostasy and its punishment must be so oft repeated! Forty years of peace elapsed after the destruction of Sisera and his host, and again "the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of Midian seven years." Heretofore the hand of the oppressor had fallen but lightly on the tribes dwelling east of the Jordan, but in the present calamities they were the chief sufferers.
The Midianites and Amalekites, who dwelt on the eastern borders of the land and in the deserts beyond, were still the bitter and unrelenting enemies of Israel. These nations had been well-nigh destroyed by the Israelites in the days of Moses, but they had since increased greatly, and had now became a numerous and powerful people. They had thirsted for revenge, and now the opportunity had come.
Because of their sins, the protecting hand of God was withdrawn from Israel, and they were left to the mercies of their enemies. The wild, fierce inhabitants of the desert, "as grasshoppers for a multitude," came swarming into the land, with their flocks and herds, and pitched their tents in plain and valley. They came as soon as the harvests began to ripen, and remained until the last fruits of the earth had been gathered. They stripped the fields of their increase, and robbed and maltreated the inhabitants, and then returned to the deserts. Thus the Israelites had been forced to abandon the open country, and to congregate in the walled towns; and many had even found shelter in caves among the mountains.
For seven years this oppression continued, and then in their distress the people remembered Him who had so often delivered them; and they cried unto the Lord for help. But while they were very desirous to be relieved from their oppressors, they did not exercise true repentance for their sins.
God could not help them in their state of impiety. But through his prophet he addressed them in words of warning and reproof, and the message was publicly proclaimed from city to city throughout the land. "Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage. And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land. And I said unto you, I am the Lord your God; fear not the gods of the Amorites, in whose land ye dwell. But ye have not obeyed my voice."
We might expect the Israelites to harden their hearts against the reproofs of the prophet. We listen to hear them respond, "We do not wish to be continually reminded of our sins. Speak to us words of peace, encouragement, and hope, but do not keep ever before us the dismal relation of our backslidings." How often do the professed people of God at the present day turn away from instruction, and neglect oft-repeated warnings. They dislike to be reminded of their defects of character. They are unwilling to be reproved for their pride and idolatry in turning from the requirements of God to seek the gains, friendship, or pleasures of the world.
Such was the manner in which some of the Israelites received the message of reproof. Had the people been enjoying prosperity, this feeling of rebellion would, no doubt, have been general; but in their distress from the oppression of their enemies, with want and even starvation staring them in the face, they felt their need of help from God. They knew that unless he whom they had so dishonored should manifest his power for their deliverance, they must perish. In deep humility they accepted the message of reproof, confessed their sins, and implored the mercy of the Most High.
Their prayers were heard, and again the Lord sent forth the man of his choice to act as deliverer for Israel. The one thus selected was Gideon, of the tribe of Manasseh. The Midianites had swept like a devouring plague over the land. It was only with the greatest difficulty that the Hebrews could secrete sufficient food to save them from actual starvation. Gideon had, however, retained possession of a small quantity of wheat, and fearing to beat it out in the threshing-floor, he had taken it to the vineyard, near the wine-press. The time of ripe grapes being far off, the attention of the Midianites would not be directed to that place.
As he thus labored in secrecy and silence, he sadly meditated upon the condition of Israel. He thought of her glorious triumphs in the past, of her present abject condition, and of the still darker prospect for the future, and his spirit was stirred within him. With deep earnestness he considered how the oppressor's yoke might be broken from off his people. To all appearance this was impossible. The Israelites were disheartened and discouraged. They had dishonored God by their idolatry, and they felt little confidence that he would work for them.
Gideon almost despaired of inspiring the people with faith or courage, but he knew that the Lord would work mightily for Israel as he had done in the past. His whole soul cried out after God. He felt that although he might stand alone, yet if he had the assurance that God was with him, he would not fear to strike a blow against the oppressors.
While Gideon's mind was absorbed in meditations like these, suddenly an angel of the Lord appeared to him and addressed him with the words, "The Lord is with thee, thou mighty man of valor."
The melancholy nature of Gideon's thoughts is revealed by his answer, "O my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites."
The messenger of Heaven replied, "Go in this thy might, and thou shalt save Israel from the hand of the Midianites. Have not I sent thee?"
With a sense of his own unfitness for so important a work, Gideon exclaimed, "O my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house."
Then the angel gave him the gracious assurance, "Surely I will be with thee, and thou shalt smite the Midianites as one man."
Gideon desired some token that the one now addressing him was the same that spoke to Moses in the burning bush. The angel had vailed the divine glory of his presence, but it was no other than Christ, the Son of God. When a prophet or an angel delivered a divine message, his words were, "The Lord saith, I will do this," but it is stated of the Person who talked with Gideon, "The Lord said unto him, I will be with thee."
Desiring to show special honor to his illustrious visitor, and having obtained the assurance that the Angel would tarry, Gideon hastened to his tent, and out of his scanty store prepared a kid and unleavened cakes, which he brought forth to set before him. Gideon was poor, yet he was ready to use hospitality without grudging.
As the gift was presented, the Angel said, "Take the flesh and unleavened cakes, and lay them on this rock, and pour out the broth." Gideon did so, and then the Lord gave him the sign which he desired. With the staff in his hand, the Angel touched the flesh and the unleavened cakes, and a fire rose up out of the rock and consumed the whole as a sacrifice, and not as a hospitable meal; for he was God, and not man. After this token of his divine character, the Angel disappeared.
When convinced that he had looked upon the Son of God, Gideon was filled with fear, and exclaimed, "Alas, O Lord God! for because I have seen an angel of the Lord face to face."
Then the Lord graciously appeared to Gideon a second time and said, "Peace be unto thee, fear not, thou shalt not die." These gracious words were spoken by the same compassionate Saviour who said to the tempted disciples upon the stormy sea, "It is I; be not afraid,"—he who appeared to those sorrowing ones in the upper chamber, and spoke the selfsame words addressed to Gideon, "Peace be unto you." The very same Jesus who walked in humiliation as a man among the children of men, came to his ancient people, to council and direct, to command, to encourage, and reprove them.278
The family to which Gideon belonged was grievously infected with idolatry. His father erected at Ophrah, where he dwelt, a large altar to Baal, at which the people of the towns worshiped. Gideon was commanded to destroy this altar, to cut down the groves that surrounded it, and in its stead to erect an altar to Jehovah, over the rock on which the offering had been consumed, and then to offer a sacrifice unto the Lord. Gideon faithfully carried out these directions, performing the work by night, lest he should be compelled to desist if he attempted it by day.
The deliverer of Israel must declare war upon idolatry before he went to battle with the enemies of his people. He must esteem the honor of God above the credit of his father, and regard the divine commands as more obligatory than parental authority.
The offering of sacrifice unto the Lord had been committed to the priests and Levites, and then restricted to the altar at Shiloh; but he who had established the Jewish economy, and to whom all its services pointed, had power to change its requirements. In this instance he saw fit to depart from the ritual appointment. It was of great importance that the deliverance of Israel should be preceded by a solemn protest against the worship of Baal, and an acknowledgment of Jehovah as the only true and living God.
When the men of the city, early in the morning, came to pay their devotions to Baal, they were greatly surprised and enraged at what had taken place. Soon it was known that Gideon had done this, and then nothing but his blood could satisfy those deluded idolaters. They at once began to put forth efforts to take his life.
Gideon had told his father, Joash, of the Angel's visit, and the promise that Israel should be delivered. He also related to him the divine command to destroy the altar of Baal. The Spirit of God moved upon the heart of Joash. He saw that the gods whom he had worshiped had no power even to save themselves from utter destruction and hence they could not protect their worshipers. When the idolatrous multitude clamored for the death of Gideon, Joash fearlessly stood in his defense, and endeavored to show the people how powerless and unworthy of trust or adoration were their gods: "Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning; if he be a god, let him plead for himself, because one hath cast down his altar."
He reminded them that the penalty of death would justly rest upon themselves instead of Gideon, for they had broken the law of God against idolatry.
The whole transaction, with the stirring appeals of Gideon, produced a powerful effect upon the people of Ophrah. All thoughts of violence were dismissed; and when, moved by the Spirit of the Lord, Gideon sounded the trumpet of war, they were among the first to gather to him. He then sent messengers throughout his own tribe of Manasseh, and also to Asher, Zebulun, and Naphtali, and all cheerfully obeyed the call.
Gideon deeply felt his own insufficiency for the great work before him. He dared not place himself at the head of the army without positive evidence that God had called him to this work, and that he would be with him. He prayed, "If thou wilt save Israel by mine hand, as thou hast said, behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said."
The Lord granted the prayer of his servant. In the morning the fleece was wet, while the ground was dry. But now unbelief suggested that wool naturally absorbs moisture when there is any in the air, and that the test was not decisive. Hence, he asked a renewal of the sign, humbly pleading that unbelief might not move the Lord to anger. His request was granted.
The Lord does not always choose for his work men of the greatest talents, but he selects those whom he can best use. Individuals who might do good service for God, may for a time be left in obscurity, apparently unnoticed and unemployed by their Master. But if they faithfully perform the duties of their humble position, cherishing a willingness to labor and to sacrifice for him, he will in his own time intrust them with greater responsibilities.
Before honor is humility. The Lord can use most effectually those who are most sensible of their own unworthiness and inefficiency. He will teach them to exercise the courage of faith. He will make them strong by uniting their weakness to his might, wise by connecting their ignorance with his wisdom.
God will accept the services of all who will work in obedience to his will, who will not for any consideration bring a stain upon the conscience, who will not permit any influence to lead them from the path of duty. If we choose, we may make the record of our lives such as we shall not be ashamed to own when the secrets of all hearts shall stand revealed, and every man's work shall be weighed in the balances of truth. The Lord employs men as his co-laborers, but let none imagine that they are essential to the work of God, that they cannot be dispensed with.
The teachable and trusting ones, having a right purpose and a pure heart, need not wait for great occasions or for extraordinary abilities before they employ their powers. They should not stand irresolute, questioning, and fearing what the world will say or think of them. We are not to weary ourselves with anxious care, but to go quietly performing with faithfulness the work which God assigns us, and leaving the result wholly with him.
If they but preserve their sincerity, their meekness, and humility, the poorest, weakest, and humblest of Christ's followers, working in love, may start waves of blessing that shall go on widening and deepening, to refresh and bless the world. In order that they may do this, Christ must shine forth in their character. Let the daily life be a reflection of the life of Christ, and the testimony thus borne to the world will have a powerful influence. Heaven alone will reveal the fruits of an unselfish, holy life. The great contest of truth against error must be carried forward by men who kindle their taper at the divine altar. Evil may seem for a time to prevail, but in the end righteousness will gain the victory. Every righteous act will be recorded in the book of life, and will be remembered and rewarded of God.
TO-DAY.
To-DAY is added to our time,
Yet, while we sing, it glides away;
How soon shall we be past our prime,
For where, alas! is yesterday?
Gone—gone into eternity!
There every day in turn appears;
To-morrow—Oh, 'twill never be,
If we should live a thousand years!
Our time is all to-day, to-day,
The same, though changed; and while it flies
With still, small voice the moments say,
To-day, to-day, be wise, be wise!
IS SIN ETERNAL?—NO 6.
By J. N. Loughborough
BY J. N. LOUGHBOROUGH, OF SOUTHAMPTON, ENGLAND.
THERE is much inquiry at the present time on the above question, and many are repudiating the doctrine of eternal conscious misery to the ungodly. While a fair proportion of these are accepting the Scriptural doctrine of no eternal life out of Christ, others seek, some by one process of reasoning, and some by another, to prove that all mankind will at last be saved.
It is very evident that the major portion of thinking minds are appalled with the idea of an infinite period of conscious sufferings, either mental or otherwise, for a few months or years of finite sins. Many undoubtedly feel as did the learned Bishop Newton when he said, “Imagine a creature, nay, imagine numberless creatures produced out of nothing . . . . delivered over to torments of endless ages without the least hope or possibility of relaxation or redemption. Imagine it you may, but you can never seriously believe it, nor reconcile it to God and goodness.” Dissertation No. 60.
The learned Bishop further says, “Nothing can be more contrary to the divine nature and attributes than for a God, all-wise, all-powerful all-perfect, to bestow existence on any being whose destiny he foresees and foreknows must terminate in wretchedness and misery, without recovery or remedy, without respite or end. God is love, and he would rather have not given life than render that life a torment and curse to all eternity.” Newton's Works, Vol. VI.
The agony of many minds who have not as yet discovered the true Scriptural solution of this question is well expressed in the words of the learned Dr. Dick, who said: “When I consider the boundless nature of eternity, when I consider the limited duration of man, I can scarcely bring myself to believe that the sins of a few brief years are to be punished through a duration that has no end.”
The learned and pious Dr. Edward Beecher, speaking of this theory of eternal torment, said: “It involves God, his whole administration, and his eternal kingdom, in the deepest dishonor that the mind of man or angel can conceive.”
“The human mind cannot be held back from abhorring such a theory, except by the most unnatural violence to its divinely inspired convictions of right.” Conflict of Ages, pp. 225, 306.
We are happy to discern a solution of these difficulties without adopting either the extreme of eternal torment to the ungodly, or the final salvation of all as set forth in the theory of “Eternal Hope.” No being can have either eternal suffering or eternal salvation unless he live eternally, and in the Scriptures such eternity of existence is only promised to the righteous, while, as we have shown in former articles, it is positively stated that the ungodly shall not have such an existence, but be “cut off” and “perish.”
Rev. C. E. Steward, in his Larger Hope, makes an admission, as follows: “We cannot conceive the immortality of man as belonging to him by any inherent power of his own nature, but as sustained by the continued will of God. There is but one of whom it is written that God hath given him to have life in himself. (St. John 5:26.) Of all others, we believe God to be the Creator and Preserver; his power is represented as ‘upholding all things,’ supporting them as air supports combustion; withdraw the air, the flame goes out; withdraw God’s will, man goes out, is extinct; if he but leave us alone we are not.” p. 4.
God has not promised to sustain the wicked eternally in life, but he has told us plainly by the Psalmist, that, in “a little while and the wicked shall not be.” Ps. 37:10. As Canon Wilberforce said in his second discourse, “Those who are found faithful are to be partakers of the endless life of God, who is everlasting.” Yes, as St. Peter expresses it, those who escape the corruption that is in the world through lust are to be made “partakers of the divine nature.” 2 Pet. 1:4.
It seems to me there is no proposition more plainly stated in the New Testament than that those who believe in Christ are to obtain eternal life, while those who do not believe in him shall not have that life, but perish. If we interpret that life as meaning conscious existence, then the righteous alone shall have eternal conscious existence while the ungodly perish and become extinct,—“As though they had not been.” Obad. 16.279
It is true, as stated above, that God has given to but one (Christ) to have life in himself, but it is also true that God has “given him power over all flesh that he should give eternal life to as many as the Father hath given him.” St. John 17:2. According to our Saviour’s testimony this eternal life is to be given in the world to come. “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake, and the gospel’s, but he shall receive an hundred fold now in this time, houses, and brethren and sisters, and mothers, and children, and lands, with persecutions; and in the world to come ETERNAL LIFE.” St. Mark 10:29, 30.
Eternal life in this text is not simply the state of love enjoyed by God’s people here, but relates to the reward to be given in the world to come. The world to come, according to St Paul’s testimony to the Hebrews, is that state when Christ shall have fully accomplished the work of overthrowing the devil, sinners, and death. (Heb. chap. 2.) In that resurrection state there will be a complete fulfillment to God’s people, of the promises made them. St. John in his address to those who already have knowledge of both the Father and the Son, says: “If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father. And this is the promise that he hath promised us, even eternal life.” 1 John 2:24, 25. He does not say to those who have already a knowledge of the Father and Son, that they have received the fulfillment of the promise, but they have eternal life promised to them. One of these promises we may find in St. Paul’s letter to the Romans, where, referring to the day of judgment, he says: “And thinkest thou this . . . , that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and long suffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds, to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.” Rom. 2:3–7.
This accords with our Saviour’s promise of a reward in the resurrection, “Thou shalt be recompensed at the resurrection of the just.” St. Luke 14:14. “The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation.” St. John 5:28, 29. As examples of how the Scriptures contrast the giving of eternal life with the final punishment of the ungodly, we read: “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life. For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” St. John 3:14–16. Of this same subject of giving eternal life at the resurrection, we read, “I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am that living bread which came down from heaven; if any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.” St. John 6:48–51, 54. Compare this with the following: “And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.” Verses 39, 40. Christ proposes to give his followers eternal life at the resurrection.
If then they are not raised they will not get the eternal life which it is the Father’s will that they should have. If they are not thus raised to get this eternal life they will be lost. This seems to be the plain statement of the case.
St. Paul, in his epistle to Timothy, speaks also of eternal life as the future reward, “Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: which in his time he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see; to whom be honor and power everlasting. Amen. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Tim. 6:12–19.
How plain it is from these words that those who are faithful in the Lord’s service here are thereby laying up in store for themselves the reward of eternal life which Christ will bestow upon them when he comes. To such the apostle says, “For ye are dead and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” Col. 3:3, 4.
With these statements let us compare that made by St. John in his epistle, “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” 1 John 5:11–13. This shows that believers have eternal life; have it by sure promise. It is in Christ, and when he appears it will be bestowed upon them. Like a man who has a promissory note for a sum of money, who says I have so much money, whereas he only has the promise of the money, but when pay-day comes he will no longer have the money by promise, but in reality. So in this matter, God “only hath immortality” (1 Tim. 6:16), but he has given to his Son to have life in himself” (St. John 5:26), and “given him power over all flesh, that he should give eternal life” (St. John 17:2) to whomsoever seeth the Son and believeth on him (St. John 6:40); and he will raise them up at his coming that they may have eternal life (St. John 6:39, 40).
Other terms are used in the Scriptures to denote endless existence, but these are never applied to the wicked. The terms are immortal, and immortality, but like the term eternal life, they are never applied to the existence or final doom of the ungodly.
A RACE FOR THE PRIZE.
By Dr. Cuyler
"Just what things must I give up?" To this the Bible answer is, that you must surrender everything that hinders your growth in grace. If certain practices, or an attendance upon certain places, hinder your spiritual progress, then be done with them! We are inclined to believe that church members slip into the theater oftener than in former times. They are not apt to come out holier than they went in; and their example helps to increase the tide towards the play-house door. Wherever there is a doubt in your mind in regard to an amusement, give your Master the benefit of the doubt, and stay out of it. Just on this doubtful territory it is that we see so many unhappy falls.
We also firmly believe that Christians ought to surrender very often their rights to lawful things; for by so doing they may remove stumbling-blocks out of the path of others, and strengthen their own graces. The Greek racer denied himself many lawful indulgences. So should a follower of Jesus whenever self-denial will increase his spiritual sinew. Too much is said in these days against "asceticism;" but the danger of the church does not lie in that direction. Satin cloaks are more in vogue than "hair shirts."
Daily food is a lawful indulgence. But fasting is sometimes profitable for both body and soul. Many luxuries of domestic life are lawful in themselves; to give them up in order to have more money for benevolent uses, or in order to discourage social extravagances, is a dictate of pure Christianity. John Wesley had a right to own silver plate, yet he nobly refused to possess more than two or three silver spoons "while so many poor people were lacking bread." An excellent man in my congregation sold his carriage just as soon as he found that his horses were eating up his charity fund too fast. My friend is no ascetic. He is a very sensible and sunshiny Christian. If the same spirit which actuated him was more common in the church, there would be fewer luxurious equipages, fewer wine bottles, fewer card tables, fewer sumptuous evening parties; but there would be more missionaries in the West, and more Bibles in China and Japan. Self-indulgence lives under the clouds. Self-denial soars above them.—Dr. Cuyler.
HONORARY TITLES.
THE editor of the Philadelphia Presbyterian, in giving an account of the trouble they had at their Assembly meeting in Madison, Wis., in undertaking to deal with the question of using such flattering titles as D. D., narrates the following:—
“There is no more delicate and agreeable method of conveying ‘the praise of men’ than by the bestowment of flattering titles. We were once in a printing office where a parcel of proofs, or something of the kind, were being made up to be sent to a minister.
“‘Shall I put on D. D.?’ said the clerk. No one seemed to know, and the writer remarked, ‘I think he is not a D. D.;’ but the shrewd manager said,
“‘Put it on; it never gives offense.’
“There are doubtless men who wear such titles without thinking much of them. But there are others who do think of them, and covet them, and disgrace themselves to gain them. That New York Sunday-school teacher may have worn her jewelry without great personal harm, but the poor little girl who saw it, and was brought into the police court for stealing something of the same kind to imitate her teacher, could tell better how the system works.
“We would not insinuate that all who wear these honorary titles are Pharisaic in their character, but we would affectionately ask them to read our Saviour’s words concerning those who, in other days, were called Rabbi or D. D.; and his commandment to his own disciples in view of the evil which he rebuked.”
EXAGGERATION.
EXAGGERATION is not only a vicious but a silly habit. The end aimed at is to deepen the impression the speaker or writer wishes to produce, but instead of that, it weakens the impression. A simple sentence goes to the mark like a bullet; and if there is an idea in it, it tells for all it is worth. The simplest statement of a matter of fact, as brief and crisp as it can be made, is the most impressive. Nothing is better than the simple truth about a thing. The man who overstates may gain a temporary advantage, but the cool second thought will produce a revulsion of feelings which will injure his cause and himself. In the long run, not only will nothing be gained, but much will be lost. The plain truth, on the other hand, makes a forcible impression at the first, and the impression deepens afterwards. Hence it is that plain, strong style leaves its marks on one who reads it, while a florid and exaggerated style may amuse and charm for a time, but soon palls on the taste, and is rejected by the judgment. Hence it is that an orator who, like Lord Beaconsfield, is always ready to sacrifice everything for the mere impression of the moment, is never able to gain any hold on the moral sense of a nation, and remains to the last only a clever party leader. Hence it is that a man whose imagination always gets so far the better of his judgment, that he cannot tell a plain fact precisely as it happened, or repeat a conversation just as it occurred, so that he can never be fully believed by those who know him, until they have some corroborative evidence of the truth of his statements, can never make the mark on the world that his abilities would lead one to expect.
Of all the faults usually classed among “the small vices” there are few, if any, that are more reprehensible than habitual exaggeration. “It is as easy as lying,” said Hamlet to the courtiers who protested that they could not play on the recorders. How hard it is to tell the exact truth we all know, but it is a virtue worth striving for with unwearied perseverance.—New York Examiner.
ROMAN CATHOLIC TESTIMONY.
CATHOLICISM will one day rule America, and religious freedom will be at an end.—Roman Catholic Bishop of St. Louis.
It will be a glorious day for the Catholics in this country, when, under the laws of justice and morality, our school system shall be shivered in pieces.—Catholic Telegraph.
If the school laws be modified to secure denominational education for all, Catholics will cheerfully pay their proportion of the school fund. If this wise amendment cannot be made, taxation for school purposes must cease.—Catholic Telegraph.
Resolved, That the public schools, ignoring all supernatural authority, and making God the first, knowledge the last thing to be learned, are a curse to our country, and a floodgate of atheism, and of sensuality, and of evil, and of social and national corruption.—Resolutions passed by Irish Catholics at St. Louis, Oct. 17, 1873.
Jesuit Influence in the United States
The Jesuits, driven out of France and Germany, find a readier field in the United States than anywhere else. We drive out the Chinese, and it is proposed to legislate directly against them, but they are innocence and sweetness itself compared with the Jesuits. Superintendent Warren, of California, says:—
“Their schools are everywhere, and number probably 2,000 in the State. Their new College of St. Ignatius is the largest, finest, best equipped of its kind in the United States. Three years ago the property of the Roman Catholic church in San Francisco out-valued the sum total of the Protestant churches, parsonages, asylums, schools, and Young Men’s Christian Association by $47,000. To-day the excess is probably more than three times as much. They blow no trumpets, are sparing with statistics, but are at work night and day to break down the institutions of the country, beginning with the public schools. As surely as we live so surely will the conflict come, and it will be a hard one.”
The Monkey and the Fox as Painters
"THE monkey was once employed to paint portraits. He painted to the life. He gave the ass his long ears; the lion his shaggy mane; the tiger his blood-thirsty appearance; the wolf his sly, deceitful look. The result was, criticisms were abundant, and complaints loud. The fox took up the profession. He shortened the ears of the ass; gave the lion a look of more majesty and less terror; took away the blood-thirsty appearance of the tiger; and the wolf could hardly be distinguished from the faithful house-dog. The fox became popular as a painter, and the monkey had no employment but to paint sheep, horses, and useful animals of that sort."
The Unrecorded Teachings of Christ
THE showers that fell a thousand years ago watered the earth and rendered it fruitful for the men living. They cannot now be gathered up and made available for us. They did not constitute a reservoir for the supply of future generations. In like manner the unrecorded teachings of Christ and his apostles did their work. They were not designed for our instruction. It is as impossible to learn what they were, as it is to gather up the leaves which adorned and enriched the earth when Christ walked in the garden of Gethsemane.—Dr Hedge.
Geologists Contradict One Another
Dr. Joseph Parker, of London, says: "It is uncertain whether geologists contradict Moses, but it is positively certain beyond all doubt that geologists contradict one another."
Four Duties of a Judge
By Socrates
Four things belong to a judge: to hear cautiously, to answer wisely, to consider soberly, and to decide impartially.—Socrates.
Gold Dust
THE most blinding dust ever thrown in men's eyes is gold dust.