Seventh-day Adventist Missionary Society · Oakland, California · Oct 5, 1882
General Articles.
By Ellen G. White
Bible Sanctification.
BY. MRS. E. G. WHITE.
APPETITES AND PASSIONS.
"Abstain from fleshly lusts, which war against the soul," is the language of the apostle Peter. Many regard this text as a warning against licentiousness only; but it has a broader meaning. It forbids every injurious gratification of appetite or passion. Let none who profess godliness regard with indifference the health of the body, and flatter themselves that intemperance is no sin, and will not affect their spirituality. A close sympathy exists between the physical and the moral nature. Any habit which does not promote health degrades the higher and nobler faculties. Wrong habits of eating and drinking lead to errors in thought and action. Indulgence of appetite strengthens the animal propensities, giving them the ascendency over the mental and spiritual powers.
It is impossible for any to enjoy the blessing of sanctification while they are selfish and gluttonous. Many groan under a burden of infirmities because of wrong habits of eating and drinking, which do violence to the laws of life and health. They are enfeebling their digestive organs by indulging perverted appetite. The power of the human constitution to resist the abuses put upon it is wonderful; but persistent wrong habits in excessive eating and drinking will enfeeble every function of the body. In the gratification of perverted appetite and passion, even professed Christians cripple nature in her work, and lessen physical, mental, and moral power. Let these feeble ones consider what they might have been, had they lived temperately, and promoted health instead of abusing it.
When Paul wrote, "And the very God of peace sanctify you wholly," he did not exhort his brethren to aim at a standard which it was impossible for them to reach; he did not pray that they might have blessings which it was not the will of God to give. He knew that all who would be fitted to meet Christ in peace must possess a pure and holy character. "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep my body under, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway." "What! know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's."
Again, the apostle writes to the believers, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Specific directions were given to ancient Israel that no defective or diseased animal should be presented as an offering to God. Only the most perfect were to be selected for this purpose. The Lord, through the prophet Malachi, most severely reproved his people for departing from these instructions.
"A son honoreth his father, and a servant his master; if then I be a father, where is mine honor? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts. Ye brought that which was torn, and the lame, and the sick; thus ye brought an offering; should I accept this of your hand? saith the Lord."
Though addressed to ancient Israel, these words contain a lesson for the people of God to-day. When the apostle appeals to his brethren, to present their bodies "a living sacrifice, holy, acceptable unto God," he sets forth the principles of true sanctification. It is not merely a theory, an emotion, or a form of words, but a living, active principle, entering into the every-day life. It requires that our habits of eating, drinking, and dressing, be such as to secure the preservation of physical, mental, and moral health, that we may present to the Lord our bodies—not an offering corrupted by wrong habits, but—"a living sacrifice, holy, acceptable unto God."
Peter's admonition to abstain from fleshly lusts is a most direct and forcible warning against the use of all such stimulants and narcotics as tea, coffee, alcohol, and morphine. These indulgences may well be classed among the lusts that exert a pernicious influence upon moral character. The earlier these hurtful habits are formed, the more firmly they will hold their victim in slavery to lust, and the more certainly will they lower the standard of spirituality.
Bible teaching will make but a feeble impression upon those whose faculties are benumbed by self-gratification. Thousands will sacrifice not only health and life, but their hope of Heaven, before they will wage war against their own perverted appetites. One lady who for many years claimed to be sanctified, made the statement that if she must give up her pipe or Heaven she would say, "Farewell, Heaven; I cannot overcome my love for my pipe." This idol had been enshrined in the soul, leaving to Jesus a subordinate place. Yet this woman claimed to be wholly the Lord's.
Wherever they may be, those who are truly sanctified will elevate the moral standard by preserving correct physical habits, and, like Daniel, presenting to others an example of temperance and self-denial. Every depraved appetite becomes a warring lust. Everything that conflicts with natural law creates a diseased condition of the soul. The indulgence of appetite produces a dyspeptic stomach, a torpid liver, a clouded brain, and thus perverts the temper and spirit of the man. And these enfeebled powers are offered to God, who refused to accept the victims for sacrifice unless they were without a blemish! It is our duty to bring our appetites and our habits of life into conformity to natural law. If the bodies offered upon Christ's altar were examined with the close scrutiny to which the Jewish sacrifices were subjected, who would be accepted?
With what care should Christians regulate their habits, that they may preserve the full vigor of every faculty to give to the service of Christ. If we would be sanctified, in soul, body, and spirit, we must live in conformity to the divine law. The heart cannot preserve consecration to God while the appetites and passions are indulged at the expense of health and life. Those who violate the laws upon which health depends, must suffer the penalty. They have so limited their abilities in every sense that they cannot properly discharge their duties to their fellow-men, and they utterly fail to answer the claims of God.
When Lord Palmerston, Premier of England, was petitioned by the Scotch clergy to appoint a day of fasting and prayer to avert the cholera, he replied, in effect, "Cleanse and disinfect your streets and houses, promote cleanliness and health among the poor, and see that they are plentifully supplied with good food and raiment, and employ right sanitary measures generally, and you will have no occasion to fast and pray. Nor will the Lord hear your prayers, while these, his preventives, remain unheeded."
Says Paul, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." He presents for our encouragement the freedom enjoyed by the truly sanctified: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." He charges the Galatians, "Walk in the Spirit, and ye shall not fulfill the lusts of the flesh." He names some of the forms of fleshly lust,—"idolatry, drunkenness, and such like." And after mentioning the fruits of the Spirit, among which is temperance, he adds, "And they that are Christ's have crucified the flesh, with the affections and lusts."
James says that the wisdom which is from above is "first pure," If he had seen his brethren using tobacco, would he not have denounced the practice as "earthly, sensual, and devilish?" In this age of Christian light, how often the lips that take the precious name of Christ are defiled by tobacco-spittle, and the breath is polluted with the stench. Surely, the soul that can enjoy such uncleanness must also be defiled. As I have seen men who claimed to enjoy the blessing of entire sanctification, while they were slaves to tobacco, polluting everything around them, I have thought, How would Heaven appear with tobacco-users in it? God's word has plainly declared that "there shall in no wise enter into it anything that defileth." How, then, can those who indulge this filthy habit hope to find admittance there?446Men professing godliness offer their bodies upon Satan's altar, and burn the incense of tobacco to his Satanic majesty. Does this statement seem severe? Certainly, the offering is presented to some deity. As God is pure and holy, and will accept nothing defiling in its character, he must refuse this expensive, filthy, and unholy sacrifice; therefore we conclude that Satan is the one who claims the honor.
Jesus died to rescue man from the grasp of Satan. He came to set us free by the blood of his atoning sacrifice. The man who has become the property of Jesus Christ, and whose body is the temple of the Holy Ghost, will not be enslaved by the pernicious habit of tobacco-using. His powers belong to Christ, who has bought him with the price of blood. His property is the Lord's. How, then, can he be guiltless in expending every day the Lord's intrusted capital to gratify an appetite which has no foundation in nature?
An enormous sum is yearly squandered for this indulgence, while souls are perishing for the word of life. Professed Christians rob God in tithes and offerings, while they offer on the altar of destroying lust, in the use of tobacco, more than they give to relieve the poor or to supply the wants of God's cause. Those who are truly sanctified, will overcome every hurtful lust. Then all these channels of needless expense will be turned to the Lord's treasury, and Christians will take the lead in self-denial, in self-sacrifice, and in temperance. Then they will be the light of the world.
Tea and coffee, as well as tobacco, have an injurious effect upon the system. Tea is intoxicating. Though less in degree, its effect is the same in character as that of spirituous liquors. Coffee has a greater tendency to becloud the intellect and benumb the energies. It is not so powerful as tobacco, but is similar in its effects. The arguments brought against tobacco may also be urged against the use of tea and coffee.
When those who are in the habit of using tea, coffee, tobacco, opium, or spirituous liquors, are deprived of the accustomed indulgence, they find it impossible to engage with interest and zeal in the worship of God. Divine grace seems powerless to enliven or spiritualize their prayers or their testimonies. These professed Christians should consider the source of their enjoyment. Is it from above, or from beneath?
To a user of stimulants, everything seems insipid without the darling indulgence. This deadens the natural sensibilities of both body and mind, and renders him less susceptible of the influence of the Holy Spirit. In the absence of the usual stimulant, he has a hungering of body and soul, not for righteousness, not for holiness, not for God's presence, but for his cherished idol. In the indulgence of hurtful lusts, professed Christians are daily enfeebling their powers, making it impossible to glorify God.
“I AM THE WAY.”
By Susan Coolidge
Art thou the way, Lord? Yet the way is steep,
And hedged with cruel thorns, and set with briars;
We stumble onward, or we pause to weep,
And still the hard road baffles our desires,
And still the hot noon beats, the hours delay,
The end is out of sight—Art thou the way?
Art thou the way, Lord? Yet the way is blind!
We grope and guess, perplexed with mists and suns;
We only see the guide-posts left behind,
Invisible to us the forward ones;
The chart is hard to read, we wind and stray,
Beset with hovering doubts—Art thou the way?
Art thou the way, Lord? Yet the way is long!
Year follows year while we are journeying still;
The limbs are feeble grown which once were strong;
Dimmed are the eyes and quenched the ardent will;
The world is veiled with shadows sad and gray;
Yet we must travel on—Art thou the way?
Art thou the way, Lord? Then the way is sweet,
No matter if it puzzle or distress.
Though winds may scourge, or blinding suns may beat,
The perfect rest shall round our weariness;
Cool dews shall heal the fevered pulse of day;
We shall find home at last through thee, the way.
—Susan Coolidge.
No Probation after the Coming of Christ.
By Editor
We discover that students of the Bible have arrived at far different conclusions on the same subjects, and we are led to conclude that on one side or the other there has been a wrong starting point—wrong premises have been laid, or an unjust process of reasoning adopted. Thus we see the importance of having something by which to test the correctness of our views. And if there were no general principles, plain and well-defined, no definite facts or declarations on which we can and must agree, we could scarcely expect to come to the "full assurance of faith," any further than assurance is founded on confidence in our own imperfect judgments. To silence cavils we do not pretend. We feel clear before God when we have presented proofs sufficient to convince those who love God and tremble at his word.
The principles that are to be considered in their relation to each other, and bearing directly on the point in question, are the bases of all revelation, and of all the purposes of God toward man—the foundations on which the superstructures of both testaments are erected. These all-controlling principles are
"THE LAW AND THE GOSPEL."
The truths relative to these great fundamental principles are stated in plain terms; and there can be but little chance for an issue in regard to either premise or conclusion. We argue that all the unconverted (all who are not justified by faith) will be cut off at Christ's coming, and the consequent impossibility of subsequent probation from THE UNIVERSALITY OF THE LAW. This truth is so easy of demonstration, yes, so evident of itself, that we feel that we have a right to use the words of the apostle to every Bible believer: "We write no other things unto you than what ye read or acknowledge." The universality of the law we urge (1) on the acknowledged supremacy of God; and (2) on the authority of plain declarations of Scripture. To deny it is to deny both the Scripture and God's sovereignty.
Rom. 3:19. "Now we know that whatsoever things the law saith, it saith to them who are under the law; THAT EVERY MOUTH MAY BE STOPPED, AND ALL THE WORLD MAY BECOME GUILTY BEFORE GOD."
God is supreme—"his kingdom ruleth over all;" his law is binding on all, and all are amenable to him as the one "Lawgiver." Not only so, but all are transgressors of his law. The Scriptures are very plain on this subject, yet it is virtually denied by some to sustain their theories, who assert that the heathen have not now a sufficient opportunity to obtain salvation. And that there is an absolute necessity for a new system of probation under more favorable circumstances to be established in the future, to give them a more reasonable chance for life, and thus to vindicate the justice of God! Monstrous as this appears in the light of God's revealed plan of salvation, we have heard it publicly advanced by a teacher of the Age to Come. A new system of probation is nothing less than "another gospel;" and that is precisely what the Age to Come is.
Every one possessed of the spirit of the gospel must entertain feelings of pity for the heathen, as for all others under the dark and blighting influences of sin. The apostle felt for them, and was willing to lay down his life for the privilege of laying the offer of life before them; but having the mind of Christ, he "knew what was in man," and faithfully described his natural state. See Rom. 1:18-32; 3:9-19.
Missionaries, and all who have dwelt in heathen lands, and all authentic history, assure us that wickedness of the most abominable kinds, and to an awful extent, prevails and has ever prevailed among the heathen. Of a truth it is said, "The dark places of the earth are full of the habitations of cruelty." We are informed by those who have resided among them, that their ignorance of right is not so great as their hatred of right. Those who claim another probation for them attribute their wickedness to their blindness and ignorance; whereas the Scriptures attribute their blindness to their wickedness. Rom. 1:28. "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind." See also verses 22-26; compare Isa. 29:13, 14; Rom. 11:7-10, 20; 2 Thess. 2:11, 12. Of the very best of heathen, their sages and philosophers, Melancthon observed, "I admit that there were found in Socrates, Xenocrates, and Zeno, constancy, temperance, chastity. Those shadows of virtue existed in impure minds, and sprang from self-love; and therefore ought they to be regarded not as genuine virtues, but as vices." Of this expression the celebrated historian D'Aubigne says: "This may seem a harsh judgment, but only when Melancthon's meaning is misapprehended. No man felt more disposed than he was to own that the pagans had virtues worthy of human esteem; but he maintained that great truth, that the supreme law given by God to all his creatures is, that they should love him above all things. Now, should man in doing God's commands, act from love to himself, not from love to God, could God ever approve of his thus daring to substitute himself in the room of his Infinite Majesty? And would there not be vice in an act involving express rebellion against the supreme God?"
It must be confessed that all whose minds have not been renewed by grace through faith (which, of course, includes the heathen), are considered carnally minded. But "the carnal mind is enmity against God, for it is not subject to the law of God." This justifies the sentence that "to be carnally minded is death." To the same intent, and of the same general application are the words of Paul in Gal. 5:19-21. "Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strifes, seditions, heresies, envyings, murders, drunkenness, revelings, and such like." These are placed in opposition to the fruits of the Spirit; and as surely as the fruits or graces of the Spirit abound where the Spirit dwells, and the Spirit cannot dwell in all flesh, where the flesh with its affections and lusts is not crucified, or subdued by the grace of God. Not that all have outwardly committed all these crimes, but they inhere in the carnal mind, and are very often more restrained by circumstances than by the will. That which is perfectly subject to the law of God is perfect love, for "love is the 'filling of the law.'" But that which is enmity against God, and not subject to his law, is complete hatred to God, and a transgressor of his holy law in every respect. That all are by nature the children of wrath, and have carnal minds, will not be denied; and therefore all who are not justified by faith and made at peace with God through Christ, are in the deplorable condition described by the apostle.
Perhaps none would claim exceptions to general declarations of this kind. Yet should they do so, we find Scripture declarations sufficiently particular to meet every objection. Having noticed the testimony respecting the world of mankind, we next hear it said of the classes, "We have before proved both Jews and Gentiles, that they are all under sin." Rom. 3:9. Then of the individuals it is written: "There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways; and the way of peace have they not known. There is no fear of God before their eyes." Rom. 3:10-18.
The following plain statements lead to our conclusions on this point:—
"The wages of sin is death." Rom. 6:23.
"All have sinned." Chap. 3:23.
Therefore all are under condemnation to death. Verse 19.
These truths need neither confirmation nor comment; if any would deny them we have only to say, "Who art thou that repliest against God?" But they might as well deny the statements at once as to deny the conclusions to which they unavoidably lead. As surely as these Scripture statements are true, so surely are they fatal to the position we call in question. They would be a sufficient vindication of the justice of God should he at this instant destroy them all from the face of the earth. And they must and will be so destroyed when the just judgments of God fall on a guilty world.
Having thus shown the universality of the law of God, and the extent of the condemnation resting upon man, we further urge the impossibility of probation in a future age on what is plainly revealed concerning447THE MEANS AND CONDITIONS OF THE GOSPEL.
The means by which we receive justification, remission of sins, and eternal life, are the death and mediation of Jesus Christ; and the conditions on which we receive them are "repentance toward God," whose law has been transgressed, and "faith toward our Lord Jesus Christ," who redeems us from the curse of the law. Acts 20:21. His death was necessary, because "without shedding of blood is no remission." Heb. 9:22; Lev. 17:11-14; his mediation is necessary to present that blood to his Father and make intercession for us. It has been abundantly proved by the Scriptures that the mediation of Christ is a unit work; that Christ himself is the only offering acceptable to God in the sinner's behalf; that his blood is offered but once; that his intercession is in but one place; that there is but one Mediator; and that he resigns his mediatorial office before his coming. The important question then arises, What is required of the sinner, in order that he may have an interest in the work of the Saviour, and be able to "stand in the battle in the day of the Lord," and escape those plagues which are coming on the earth when "the wrath of the Lamb" is manifested against the ungodly? A few quotations from the word will show this.
John 3:16. "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish."
Luke 13:3. "Except ye repent, ye shall all likewise perish."
Heb. 12:14. "Follow peace with all men, and holiness, without which no man shall see the Lord."
Rom. 8:9. "Now if any man have not the Spirit of Christ, he is none of his."
1 Cor. 16:22. "If any man love not the Lord Jesus Christ, let him be an accursed creature."
Gal. 3:22. "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."
1 Pet. 4:18. "And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?"
The promise is only to those in whose characters are developed faith, repentance, holiness, spiritual mindedness, who are pure in heart and righteous, at the coming of Christ. Such will be redeemed and have the glorious boon of immortality or eternal life conferred on them "when Christ who is our life shall appear." What of those who are not holy? They must surely perish, for they are even now under condemnation according to the scriptures we have quoted. And there is no middle ground between them that are saved and them that perish. Said the Saviour, "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad." Matt. 12:30. There is no neutral ground. It is either gathering or scattering; righteous or wicked; life or death. Not the bare absence of inveterate or openly avowed hatred, but active, perfect love is required. Not merely abstinence from great out-breaking sins, but holiness of heart, and walking in the Spirit.
I ask all, and entreat them to answer in the fear of God, and in humble reverence for his word, Is there any medium between those "under the law," and those "under grace"? There cannot be; for as "all have sinned," all are originally under the law; and none can be brought from under the law except by being placed under grace, or redeemed from the curse of the law by Christ. If they could, the cross of Christ would be of no effect. There can be no ground between condemnation and justification. All who are not justified necessarily remain condemned; and those who are not condemned are only freed therefrom by being justified. If there will be a class who will escape the judgments of God without availing themselves of the benefits of the gospel of Christ, then the gospel is local and limited in its application.
To those who yet claim that it is necessary for God to place the Jews and heathen on a new probation in order to vindicate his justice, I would ask, Has not the present generation of Jews and heathen as good opportunities to know God's will as the past generations have had? If so (and indeed it has better), has God been unjust to past generations? And if a new probation is necessary for these, would it not be equally necessary that those be raised from the dead and put on a new probation also? We should rather think that they who thus teach are charging God foolishly. Such vain reasonings and inferences will not settle so great a subject. Let them show by the Scriptures (1) that future probation is a Scripture truth; (2) the means and conditions on which it will be based; and (3) the class or classes who will then and there be placed on probation. There is not a particle of proof in the Bible in favor of their theory on any of these points.
EDITOR.
Forsake Your Sins, and Keep God's Commandments.
By T. E. Brown
BY T. E. BROWN.
"But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live; he shall not die." Eze. 18:21.
This is a precious promise. God, through his infinite love and mercy, after man has fallen in sin, says, "If the wicked will turn from all his sins that he hath committed, . . . he shall surely live." But if they on the contrary reject his mercy, and live and die in their sins, they shall die. And the punishment will come upon them individually. The life and death here referred to, are eternal life and the second death.
Each person, in that day, will have to endure the punishment of his own evil deeds, for in the 20th verse we read: "The soul that sinneth, it shall die." The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son," but each shall receive the just reward of his doing, "whether it be good, or whether it be evil." God is no respecter of persons. Are not God's judgments just? Some people think not; they murmur because he suffers afflictions to come upon them. They think he does not care for them, whether they are saved or lost. But God's word teaches differently. It says, "Whom the Lord loveth, he chasteneth." And the Lord asks the question, "Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways, and live?" Does it not appear by this, dear friends, that God designs none of us to perish?
Does this make it necessary that he convert and save the whole world, without regard to their lives? By no means. None of us could wish to be saved in our sins; and if we should, it is impossible; nor would it be desirable to be immortalized in a state of rebellion against God.
As we see that in our sins we cannot be saved, and that God wishes none to perish, what shall the sinner do? We have read the answer: "But if the wicked will turn," etc. It seems that they are not compelled to turn from their sins; but God in love invites them to turn away from them. This "all," dear friends, covers all, not a part; we cannot cherish our sins that seem dear to us. No; but God says all. "And keep all my statutes," or commandments, which means the same. This language is very broad. When God says "all sins" and "all his statutes," dear friends, this takes self entirely away. Nothing is left of us only to do the will of God. After this takes place, namely, overcome all our sins and keep all his commandments as far as we see them, then he requires something of us. In the 32d verse, he says: "Wherefore turn yourselves [or others, in the margin], and live ye." After we ourselves are turned from our wicked ways, then, and not till then, we are to help others to see their wicked ways. See Matt. 7:5. Are you, dear reader, keeping all of God's commandments? If so, are you imparting the light and help you should to others? This is an important mission. The commandments of God are exceeding broad, and need much of our careful study. May God help us to so improve the talents which he gives us, and do our work in helping others so well, that at his coming we may hear the joyous words, "Well done, thou good and faithful servant; enter thou into the joy of thy Lord."
Randolph, N. Y.
Strategic Weasel.
The remarkable sagacity of the weasel was well illustrated the other day by an incident which actually occurred in the suburbs of Santa Barbara. A gentleman's barn was infested by rats and he was greatly annoyed by their depredations. They have been gradually disappearing, however, during the past few weeks. The gentleman finally discovered the cause of their probable disappearance in a very wide-awake weasel, which was engaged at the time in a vigorous combat with an unusually large-sized rat. The latter proved too much for his adversary and finally chased his weaselship out of the barn. A few mornings later the gentleman again found the same animals engaged in a similar battle. The weasel at last ran away as before, and the rat followed in hot pursuit. This time, however, the weasel ran into a hole it had burrowed through a pile of hardened compost.
This hole was quite large at the entrance, but the outlet was barely large enough to admit the passage of the weasel's body. The weasel darted into the hole, with the rat at its heels. A moment later the weasel emerged from the other side, ran quickly around the compost pile and entered the hole, this time in the enemy's rear. The gentleman, interested in the proceedings, watched the place some time, and found the weasel only came out. Digging into the compost, he found the rat quite dead and partly eaten. The weasel had arranged the trap so that the rat could enter, but becoming closely wedged in the narrow portion of the hole, could be attacked at a disadvantage, and easily killed.—Santa Barbara Press.
AT EASE IN ZION.
By R. P. Stuart
BY R. P. STUART.
Poor, careless souls, there soon will be
No hope, no help, no pardon free.
The harvest days will soon be past,
And summer suns with clouds o'ercast.
Oh, will you idly float along,
Allured by pleasure's syren song,
Until the sad lament will be,
I am not saved—Where shall I flee?
Awake, arouse; there is yet room
To find in Jesus rest and home;
There yet is time to wash your stains,
To heal your wounds and ease your pains.
The fountain opened up for sin
Invites you still to plunge within,
And cleanse your garments white as snow
While wide the healing waters flow.
Israel's hope and Zion's star
Still holds the golden gate ajar;
For you, dear souls, he's waiting yet—
With pitying tears his cheeks are wet;
Though meeting oft but cold disdain,
His matchless love pleads yet again;
His bleeding hands hold wide the gate—
A King, yet condescends to wait.
Before the throne he pleads his blood.
Behold, he cries, the crimson flood!
Behold my hands, my feet, my brow,
And let these wounds plead for them now!
Spare, yet a little longer spare;
They yet may heed my dying prayer;
They yet may with my people rise
And shake this slumber from their eyes.
I've sought them in the wilderness,
And in the mountain fastnesses;
I've sought them many a long night through,
Till cold my locks hung wet with dew;
In woe and shame and agony
I bore their sins on Calvary.
My Father, stay the avenging rod,
Spare yet the purchase of my blood.
Poor, careless one, oh, can it be
His great love pleads in vain for thee?
His priestly work will soon be done;
The fiat passed, Let them alone;
I called them, but they would not hear;
The world held charms for them too dear.
Sweet angels wipe your pitying eyes,
For vengeance now is mine, he cries.
With drooping mein and saddened eye
Sweet mercy lays her garments by,
And as she leaves the close shut gate
Will you be left to cry, Too late,
Or will you now, while bright her beams
Shine over all with lingering gleams,
Arouse and toil and struggle on
Until the Master says, Well done.
O work and wait! O watch and pray!
Improve the fleeting hours of day;
Renew and keep your broken vows.
And victor crowns may deck your brows.
Then, when the heavenly feast is spread,
And golden streets the ransomed tread,
And joyful tongues hosannas raise,
You may help swell the songs of praise.
Rejected Manuscript.
By Editor
Not long since a man sent a communication to the Lever, with the request that it be returned if not desired for publication. The article was returned, whereupon the contributor became angry, and stopped his subscription. The Rescue makes the following just comments on this circumstance:—
"If all contributors to newspapers were to take that action, the papers would soon have hosts of enemies. Sometimes an intentionally offensive letter may be tossed into the fire without any regret, but it is safe to say that to reject or decline any communication, prose or poetry, offered in good faith for publication in a respectable journal, is one of the most unpleasant duties an editor has to encounter. Sometimes a good friend sends something which would do neither him or the paper any credit, and if it is declined, the editor has quite as good a right to get into a passion because it was offered, as the writer has to get mad because it was declined. But he doesn't.
"It is much more likely that an editor will strain a point to publish an article which his judgment does not quite approve, rather than offend a contributor whose friendship is a little doubtful, than that he will reject one from a feeling of prejudice against the writer. No two men would always exactly agree as to what is the best to publish, but every two men will agree that the average editor has sense enough not to run any unnecessary chances of making enemies of his friends.
"And it occurs frequently that articles which are quite acceptable get crowded out or overlooked or belated by accident or by the printer's carelessness or mistake, and without any intention. So, after all, when one feels a disposition to get grouty on this subject it would be more consistent and manly to consider that if there is one chance that there may be cause, there are ten chances against it. And it would be a weak and puny journalist who would make his personal friendships at all influence his judgment as to the quality of matter offered for publication."
Faithfulness to Present Duty
HE who is false to the present duty breaks a thread in the loom. and will see the effect when the weaving of a life-time is unraveled.
Kindness Is Never Lost
THE kindness which is bestowed on others is never lost.