Publishing Committee · Battle Creek, Mich. · Feb 18, 1858
Fulfill.
By E. Everts
THIS word is uttered by our Saviour in the commencement of his sermon to his disciples as he commented upon, explained and enforced the observance of the moral law. Matt. v, 17. Here, as I have before me the notes of Justin Edwards D. D., I will insert his comment on the words "destroy" and "fulfill." Our Saviour says: "Think not that I have come to destroy the law." Edwards says: "set aside either the principles or moral precepts of the Old Testament." "To fulfill: rightly to explain the nature and perfectly to obey the precepts of the moral law." Verse 18. "Not one jot: He says, 'No part of the moral law, or the obligation to obey it shall be done away.'"
Here we find Edwards agreeing with the prophet Isaiah, [Chap. xlii, 21.] who instead of predicting that Christ would destroy the moral law, positively declared that he would magnify and make it honorable. Not "set aside either the principles or the moral precepts of the Old Testament," but to fulfill, "to rightly explain the nature and perfectly to obey the precepts of the moral law."
These commandments are enjoined upon Christ's disciples to obey and teach, under the weightiest considerations. Christ says, "Whosoever therefore (because they are not destroyed) shall (in the future) break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall (future) do and teach them, the same shall be called great in the kingdom of heaven."
In addition, Jesus says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Will our righteousness exceed the righteousness of the scribes and Pharisees if we break and teach others to break the least commandment in God's moral law? How much less if we break God's fourth commandment, that one which, with his own finger he engraved in the bosom of the moral law, in stone, and which also by physical and moral wants is engraved in our entire being; the only one of the whole ten which points out to the infidel or idolater the true God; the commandment which God has so sacredly designated by blessing and hallowing, and giving to man, that he might know him, and for a sign between God and his people. Eze. xx, 12, 20; Ex. xxxi, 17.
Will any try to do it away by faith? "Faith establishes the law." Rom. iii, 31. Will any try to prove it abolished at the cross? Nothing but the typical sacrifices which were shadows of the sacrifice that hung on the cross, were nailed there; then consequently those sabbaths, new moons and holy or feast days, on which those sacrifices were offered, were abolished, which Paul says, were a "hand writing of ordinances that was against us, which was contrary to us, and took it out of the way nailing it to his cross." Col. ii, 14-17. What was against us? The Sabbath. No. Jesus says, "The Sabbath was made for man." Mark ii, 27. Are you a man? Will any try to do the Sabbath of the fourth commandment away by love? "This is the love of God that we keep his commandments." 1 Jno. v, 3.
Do any try to do away the Sabbath claim by quoting Rom. xiii, 8, "For he that loveth another hath fulfilled the law?" "By this we know that we love the children of God, when we love God and keep his commandments." 1 Jno. v, 2.
Do any quote the answer to the rich young man [Matt. xix, 16] in order to avoid the Sabbath? The omission of naming the Sabbath would prove too much; for five commandments of the decalogue were omitted. Is it right, because of this omission, now to take God's name in vain? to make and worship graven images? to have other gods, before the true and living God? or to covet? Did not our Saviour say, "Keep the commandments?"
Was not our Saviour teaching that rich man his individual duty, what he must do, pointing out what he lacked to obtain eternal life? The same commandment that slew Paul, the young man was transgressing, which our Saviour brought to light, in the wise course of his instruction. Paul says, "I had not known lust except the law had said, 'Thou shalt not covet.'" But Paul does not find fault with the law; he says, "the law is holy, and the commandment is holy, and just, and good." "For we know that the law is spiritual." Rom. vii.
David says, "The law of the Lord is perfect converting the soul;" "all his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness." Ps. xix, 7; cxi, 7, 8.
Will any quote 2 Cor. iii, 7, to prove that the commandments engraven in stone were done away by Christ? Look once more, and see that it was the glory of that ministration that was done away. Although the glory of that ministration caused Moses' face so to shine that he put a veil over the glory of his shining face, that the children of Israel could not look steadfastly to the end of that which (glory) is abolished; even "that which was made glorious had no glory in this respect, by the reason of the glory that excelled." 2 Cor. iii, 7, 9, 13. What excelled? The "ministration of the Spirit" is "rather glorious," as now ministered by Christ, the minister of the New Testament, and who "writes the law on the fleshly tables of the heart." Verse 3.
Do we not see, that if faith, love, or the ministration of Christ, or the Spirit, or any omission on any occasion by Christ or the Apostles to quote the fourth commandment, would do it away, it would destroy the whole moral law, and if so, as a work under Christ, it would prove what our Saviour declares was not his work?
"Think not that I am come to destroy the law." "I have not come to destroy the law." Do you believe Jesus?
E. EVERTS.
Watching Over Our Own Houses
By J. Clarke
"And Every one to be Over Against his own House." Neh. vii, 3.
THE 70 years of Israel's captivity had expired: the call had gone forth to the exiled Jews to leave the land of their oppressors, and captors, and to return to their beloved home. Many had returned, while many others remained in Babylon: having their treasures there, their hearts were there.
Those who had returned, had by great labors and amid self-denials and discouragements, hardships and privations, rebuilt the walls of Jerusalem, and now great watchfulness was necessary in order to retain the city, and protect it from restless, vigorous, and cruel enemies, who sought the extermination of the Jews.
Every effort had been made by enemies to hinder the building of the walls of Jerusalem; and now that the ruins were in part repaired, and the city began to resume its ancient glory and splendor, nothing could satisfy the rage of their foes who hated God, and his people, and his law.
The peril of the city was enhanced by the fact, that few people had returned to the city, which was large, and most of the houses were yet in ruins, and it was in this state of things that Nehemiah commanded to set a watch upon the walls, and every one to watch over against (or opposite) his own house.
In this Nehemiah displayed wisdom and foresight, and a profound knowledge of the laws which govern the human mind; he thus too, made the very best disposition of his scanty force, on the principle,114that mankind do naturally guard their individual interests more faithfully than those of another.
Here is the point for us to notice in the application. This is a time of peril, when there is much to be done, and few to do it, and enemies lurk on every hand, seen and unseen, to seduce, to draw aside, and to overthrow, while on the other, many stand ready to flee from spiritual Babylon, when the call shall be fully pressed upon them.
While messengers are sent forth like Paul to sound the gospel to remote and distant places, it is plain that the great majority of the church are to remain at home, and to honor God here as opportunity shall present.
Here we are to build, and watch for ourselves and others; at home over against our own houses, this, this is the duty of those who remain at home, to keep the ground already gained, to nurse the crop already sown, to feed the flock already in the field, to keep at bay the prowling wolf and beasts of prey.
While many are called to forego the endearments of home, to part with dearest earthly friends and to go forth and breast the opposition of a heartless, reckless world, to endure scoffs and jeers and privations which would daunt the stoutest Christless heart; the great majority of the church are permitted to remain at home, and to enjoy all the social and domestic endearments of home and friends.
But because we are permitted to abide in our own place, let us not suppose we have nothing to do. Oh no. We must watch for souls, watch lest we or our brother or sister languish and faint by the way. Keep watch upon the wall opposite our own house.
Yes, begin at home. Keep first thine own heart with all diligence, make all right there; strive, agonize, until a blessing falls upon thine own heart. Abide long in thy closet, even until the full blessing is felt, and then diffuse a holy influence from day to day upon all around.
Thus be thy brother's keeper; thus feed the flock; thus save companions and children, brothers and sisters, fathers and mothers and associates. You are the light of the world! Oh let the light shine. Ye are the salt of the earth. Let the salt diffuse its savor; draw around the sweet influence of the Holy Spirit. Give the Lord no rest until you gain the victory.
Have you, through false shame, neglected duties? Go to-day, take up the cross, whatever it may be, or to whom it may be due. Be a bright example of probity and sincerity, and while your cheerful smile shall win, and your open hand and heart make your way, let faithfulness and truth make abundance of foes from the world around.
Let us be careful to be above reproach in dealings with the world. Let us not be censorious, or earnest, or fretful, or passionate, or light, or trifling, but be an example of believers in all things. Let us be just right at home; let our neighbors feel that we have their good at heart, so that they will patiently hear the last message of God to man, and so shall we inherit the kingdom of God.
J. CLARKE.
WE'VE NO ABIDING CITY HERE.
I've no abiding city here, no pleasant lovely spot.
Where roses bloom without a thorn, where sorrows are forgot;
No place where happiness is found, without a fear the morrow
Will overturn the cup of bliss, and fill my heart with sorrow.
No place where love fills every heart, nor hate nor envy come
Within that sacred casket, where they ne'er should have a home;
No dear Elysian fields are here, where rest and pleasure reign,
And disappointment ne'er can come to blast our hopes again.
No place is found this world around, where friends all faithful prove,
Where no harsh word is ever heard, but every thought is love;
Where joys distill and ever will, from every passing shower.
And pride spreads not o'er every spot, its soul-destroying power
Ah no! for I had planned my schemes, with purest pleasure fraught,
"Romantic schemes" they might have been, but O the bliss they brought,
When fondly I believed them true: I thought not that the morrow
Would blast my fondly cherished hopes, and fill my heart with sorrow.
But hopes and schemes are blasted, and my spirit turns away
And seeks beyond this "vale of tears" a brighter, better day;
Where night and sorrow never come, where joys and light are given,
Where Christ has promised me a home, a "rest" with him in heaven.
There disappointment never spreads her dark and heavy wing;
There life, and love, and peace shall reign, there saints and angels sing;
There robed in light and glory, I shall dwell for ever more,
And sorrow ne'er will reach me on that happy, happy shore.—Sel.
SELECTIONS.
By J. M. B.
Religion Should Cost us Something.
We hear much said about the freeness of salvation—so much so that some would almost make themselves believe it to be a sin to be at any expense on account of it. Hence the good brother rejoiced exceedingly to think that he had been a professor so many years, and it had cost him only twenty-five cents! How cheap! Worship God with nothing and have an excellent opportunity to accumulate the things of this world! But this is not the way the true Christian feels. He is ready to acknowledge that God has a claim upon his body, mind, and all that he possesses, and he feels bound at all times to act with reference to that claim. The consequence is, that his religion costs him something.
So it was with David when he desired to make an acceptable offering unto God, and worship him in such a manner as to avert existing calamities and secure his blessing. He needed a suitable place to build an altar, and appear before his God. The place, the sacrifice, the materials necessary, were all gratuitously offered him; but understanding that there is something more in true worship than the mere external act—that there must be a sacrifice—a giving up of the world, he says, "Nay, I will surely buy it of thee at a price." So he bought it, prepared it, and then worshiped God acceptably.
That which costs us nothing is worth nothing.
1. In our own estimation. So it is in regard to the things of the world. I do not say that nothing is useful which costs us nothing. The air which we breathe is of the greatest utility; yet we put no price upon it. It is considered as a symbol of nothing among men; and to offer it to God would be to offer him nothing. We estimate the value of things not so much according to their utility as according to their necessary cost. Things of no utility have their prices without which they cannot be obtained; and things that are useful have their prices graduated by the scarcity and consequent cost. This is the case with the metals. Let gold be as plenty as iron, and we might be as willing to exchange it as the aborigines of Mexico. Let it become as plenty as the sand and clay of our streets, and how would it differ from them in value? It might be made into vessels, and the labor expended would give it value just as it gives value to our glass and pottery ware. The fact is, if gold cost man nothing it would be worth nothing to him, and so with everything else.
That knowledge which requires the greatest sacrifice is, as a general rule, the most valuable to us. How soon will a child learn sin and folly! He will seem to catch almost instinctively that which is no benefit, while valuable discipline and erudition come only by severe study—by close and persevering application. In no other way can he become an adept in the arts, sciences, and literature. He must devote time and money to it. He must sacrifice ease and comfort for the sake of it. But there is no special effort required to devote the light literature of the day, and become an adept in vice.
The same principle is true in religion. If it requires nothing it amounts to nothing. If there is no letting go, and giving up, of the world—no sacrifice of time, talents—of pride, selfishness, there will be no benefit derived from it; and in proportion to the sacrifice will be the benefit. We must "Buy the truth and sell it not." There must be a "living sacrifice" for it. "Yes," says one, "but we are to buy it without money and without price." To be sure there is no specific sum of money required for it or indeed any money. The poor may have it without money, yet he may be properly said to buy it as well as the rich. He cannot have it for nothing, and if he offers a sacrifice which costs him nothing, he will receive a religion which is worth nothing. "But how is this?" says one. Christ told us, it is a "treasure hid in a field, the which when he hath found, he hideth, and for joy thereof, goeth and selleth all that he hath and buyeth that field." It is the pearl of great price, which the finder could buy only at the sacrifice of all that he had. Matt. xiii, 46. So it must be. No man can obtain true religion but by giving up all he has in his possession and affection. If he has money, he must make an entire surrender of that, as well as of everything else. Himself and all that belongs to him must be dedicated to God. Now if I am required to make such a sacrifice, it is futile—it is mere mockery for me to offer unto God that which costs me nothing.
Tobacco.
We have a list of no less than eighty-seven diseases caused by tobacco. We are to infer also that when a greater degree of attention shall have been given the subject, the number will be found still greater. Medical men, too often themselves slaves of the tobacco-habit, have not, as a class, hitherto been sufficiently observant concerning the effects of this narcotic. These diseases, it will be seen, are many of them among the most dangerous and most painful to which the human body is subject. No other narcotic or stimulant—probably not even alcohol itself, destructive as it is to life and health—is capable of producing such varied effects. The writer has been thus particular in this department of the subject, under the impression that it has not generally been sufficiently considered in essays of this kind.
ITS EFFECTS ON THE MIND.
The effects of tobacco upon man's mental and moral nature have been, in part, anticipated in the foregoing remarks. Any narcotic, the use of which is capable of causing hypochondriasis, hysteria, epilepsy, mental imbecility, and insanity, must of necessity, if employed habitually, become detrimental to the intellect and the morals in proportion to the extent of the abuse. Besides, it is a recognized principle in nature, that whatever enfeebles the body must, in the end, and in the same degree, enfeeble the mind. "A sound mind in a sound body," is the physiological law. This every tobacco-user violates.
The moral reasons why tobacco should not be used as a luxury by any human being, are numerous, some of the more important of which will now be stated.
In the first place, a man has no moral right to destroy his health. Health is "the poor man's riches, the rich man's bliss." It is the most precious of all earthly gifts. What greater blessing can there be than a state of perfect bodily and mental health? Almost every tobacco-user is convinced that the habit is detrimental to his physiological well-being, and yet he goes on, good or bad as he may be by profession, unremittingly in his downward course. Nor has a man a right to enslave himself. The tobacco-habit is proverbially stronger than any natural appetite—stronger even than that for food. So enslaved does the tobacco-user become to the narcotic, he prefers it to the society of his best friends.
ITS FILTHINESS.
The filthiness necessarily consequent on tobacco-using is of itself a great moral evil. "Cleanliness," says Jeremy Taylor, "is next to godliness." But it is impossible for a tobacco-user to be a cleanly person. His mouth, which, more than all other parts of his system, should be cleanly, is a very sink of nastiness. That which he ejects from it is more loathsome than the dog's vomit or the sow's mire. Men have plainly no moral right thus to defile themselves, or to inconvenience those about them by their defilement, as in a thousand ways tobacco-users must.
Nor is it by filthiness alone that the slave of tobacco does injustice to others. It is a most flagrant wrong for him to pollute and poison the atmosphere which his fellows are compelled to breathe. This is done everywhere, and almost perpetually, by the votaries of the weed. What hater of tobacco who has ever traveled, but for a single day, from his own domicile, has not been outraged in this way?
What right has a tobacco-user to contaminate his own household even with the effluvium of tobacco? What right to hold in his lap his own darling child, giving off into its innocent face the pestiferous poison at every breath? What right to sleep even with an other person, his skin and lungs exhaling at every moment their noisome filth?
ITS EXPENSIVENESS.
The magnitude of the moral evils connected with the use of tobacco will become still more apparent when it is remembered that there are at least two million tons of the article raised annually in the world, and about one twentieth part of this enormous quantity in the United States alone. The duty levied upon Great Britain, in 1852, was £4,560,741, equal to a poll-tax of about two dollars per head. Poor men in the city of New York, (where tobacco is very cheap,) expend five, ten, or twenty dollars annually, for this article. Some who are better off, lay out eighty or one hundred dollars in the year. In New York city more money is expended daily for cigars alone, it has been estimated, than for bread. The United States and Great Britain alone, it is estimated, spend enough115annually on tobacco to support one hundred thousand ministers of the gospel at average rates. More money is wasted annually in this way, in Christian countries alone, than would be necessary to place a Bible in the hands of every family in the world. Civilized countries spend more for tobacco than would be required for establishing free schools throughout every habitable land.
It were well, likewise, for the slaves of tobacco to inquire what class or classes of persons are most addicted to its use. We are compelled to admit that the abominable thing does too often find its way into the pulpit, and perhaps still oftener into the deacon's pew, or upon the judge's bench. In general, however, it is a different sort of persons who are most addicted to the habit. "I find," says an extensive observer of human nature, "that the most wicked and abandoned individuals in the community use tobacco; that boys and young men who are becoming more and more depraved; that low, dissolute, profane men, idlers, engaged in amusements alone, night-walkers, theatre-goers, gamblers, and licentious persons, are almost invariably chewers or smokers."—Dr. Shew on Tobacco Diseases.
The Sabbath Movement.
By Editor
A VIGOROUS effort is now in progress to stop business on the canals of this State on the Sabbath. The following petition is being widely circulated. We insert it with pleasure, and also the accompanying remarks by Rev. E. Latimer, who has labored much and efficiently for this object.—Northern Independent.
TO THE HONORABLE, THE LEGISLATURE OF THE STATE OF NEW YORK.
"The undersigned, inhabitants of the County of ———, believing that the desecration of the Sabbath is demoralizing in its effects, and tends greatly to increase crime, and the consequent expenses of the administration of criminal justice; and believing also that there is no exigency in the commercial business of the State requiring the transportation of goods on the canals or other thoroughfares in the State on that day, and that the interests of the State would be greatly promoted by suspending navigation on our canals on the Sabbath; we therefore pray your Honorable Body to pass a law instructing the Canal Board to close the locks on that day; and your Petitioners as in duty bound, will ever pray, &c."
Will those, who have circulated the petition send the same at once to Albany?
Will those who have received the petition, circulate it as soon as possible?
Will those who have not received the printed petition, copy it and circulate it as soon as possible, and send it to Dr. Wycoff, Chairman of the Sabbath Committee at Albany?
To petition is the way, and the only way to have the locks closed on the Sabbath.
We ask the united aid and efforts of all the friends of the Sabbath and the boatmen. We ask in behalf of the fourth commandment. We ask in behalf of more than 25,000 persons who need and long for the rest of the Sabbath. We ask in behalf of thousands of minors who are exposed to be ruined, as multitudes have been because they had no Sabbath on our State canals.
To justify the last painful statement, I appeal to our Criminal Courts—to Senate Documents, and to many prison confessions.
We ask in behalf of 909 miles of our canal navigation, that they may no longer be lines of darkness and moral death, but lines of light, and bands of peace and union, where virtuous life may be cultivated and heavenly hopes cherished.
We ask in behalf of 5,685 boats bearing the hundreds of millions of our produce and merchandise, that they may no longer carry a moral pestilence through the heart of the Empire State—but that they may rest on the Sabbath, and become floating Bethels of good to all. Such the lines of our canals and the fleet of boats may become, if the locks are closed on the Sabbath.
In view of all these considerations, we ask and implore the help of all, to circulate the petitions. In view of all the above considerations, we ask every philanthropist, every patriot, every legislator and every Christian to unite in all proper efforts, with prayer, to have this good and great work accomplished—which all say is right.
E. LATIMER. AGENT. Lima, Jan. 15th, 1858.
The Pharisee's Prayer Analyzed.
This prayer consists of two parts.
The first is occupied with an enumeration of his neighbor's bad qualities—"I am not as other men are, extortioners, unjust, adulterers, or even as this publican."
The second with a statement of his own good qualities—"I fast twice in the week; I give tithes of all that I possess."
This is done by way of comparison—"I am not as other men are." He seeth his own supposed excellence in contrast with the vileness of "other men."
All his supposed goodness he ascribes to God's grace—"God, I thank thee that I am not as other men are."
The prayer contains neither confession of sin, nor petition for mercy, but only thanksgiving. He manifestly considers himself as "rich and increased in goods, and having need of nothing," save only to thank God for his abundance.
REFLECTIONS.
1. It is a certain mark of Pharisaism that one regards himself with self-complacency, and his neighbors with contempt.
2. Pharisees always compare themselves not with God's law, but with "other men."
3. Pharisees never look to the state of the heart, but only to their outward performances. It is not humility, or faith, or purity of heart, which this man boasts—things of which men are not apt to be proud—but of fasting and alms-deeds, outward works which the most wicked men can perform.
4. Pharisees are quite willing to thank God for their superior goodness, provided only that it be acknowledged without contradiction. But if you attempt to show them that they are not so righteous as they supposed themselves to be, then they are offended.
5. A prayer without either confession of sin or petition for mercy is very suspicious.
6. The Pharisee will always meet with an awful repulse at the throne of grace. This man who "trusted in himself that he was righteous, and despised others" was rejected, while the publican was graciously accepted.
Knowledge of the Bible.
THERE are two modes of obtaining this knowledge. One mode is by nature, and the other is by grace. He who takes the first mode may read the sacred volume carefully and candidly, availing himself of whatever light is thrown upon the inspired record from any human quarter. He who takes the second mode, not only diligently searches the Scriptures, but looks to God for teaching, subjects his mind to the truth so far and so fast as he learns it, and yields his heart to Christ. By the former mode an individual may obtain a general acquaintance with the Bible, but his knowledge will be speculative, he will be perplexed with many difficulties, and may lose his soul; while he who takes the latter mode, sees truth in its symmetry and beauty, is freed from distressing doubts, and is transformed by the divine word and Spirit into a meetness for heaven.
There is nothing like obedience to the truth, to make that truth plain. "Then shall ye know, if ye follow on to know the Lord." Conversion does more to clear up obscurities than the most profound and protracted study. When Merle D'Aubigné was a youth, and was pursuing his studies in Germany, his mind was distracted with scriptural doubts and difficulties. To find relief from them he made application to that eminent scholar and venerable man, Kleuker, of Kiel. The learned doctor did not undertake directly to solve his doubts, for, "if I should," said he, "they would be succeeded by others just as troublesome. There is a shorter and better way of disposing of them, a way which will annihilate them. Close in with the overture of mercy, make Christ your Saviour, and then in his light you will see light, and your difficulties will vanish." D'Aubigné followed his wise counsel. The Son of God was revealed in him. He beheld "the light of the knowledge of the glory of God in the face of Jesus Christ," and "went on his way rejoicing."—Am. Mes.
Fast Times.
THE current religion does not fail to partake of the same character. There are fast churches, that make astonishing advances, unknown to any but themselves; outstripping all their sisters, and so elevated, that it is about impossible to find a minister suitable for them anywhere. Yet fast ministers are not wanting; but the misfortune is that the fast minister is often as far ahead of the church, as the church is of him.
Everything must be fast, new, dashing, marvelous. If one stops for usages, proprieties, even decencies; he is prosy, an old fogy, and a bore. Every thing, even within the precincts of the sanctuary, must conform to the hurry, rage, and turmoil without.
But a fast age may be too fast, and while religion will conform so far as it properly can to the spirit of the age, there is a point beyond which it will not, cannot go. Truth, right, principle, are ever the same, and these can never be sacrificed to any reckless innovation. We are not to settle back to an opposite extreme of defiance; but we should see in such times that our foundation is on the rock, and our course directed by the light from above.
Something Knotty.
By Editor
The Universalists, as every body well knows, strenuously deny the existence of a personal Devil. They tell us that when a man sins, he is led away by his evil passions; that there is no real being who tempts men to wickedness, and that any such idea is contrary to the teaching of Scripture. Now here is something that we would like to have Universalists explain: We are told in the New Testament, that Jesus, himself, when in the wilderness, was tempted several times. Our question is, Who, or what tempted him? Was it not a personal Devil? If not, then it was his evil passions, and therefore, according to Universalism, Jesus Christ was an imperfect being!! There is no getting over it. One or the other of these conclusions must obtain:—either that there is a personal Devil, or that Jesus Christ is imperfect. We defy a successful refutation.
Shepherds and their Sheep.
On the lofty central chain of Lebanon, Mr. Porter passed the "Fountain of the Opening of the Knapsack." It is a favorite resort of shepherds, where they collect their flocks at noon; and opening their scrips in which they carry their dinner, sit down and eat. The flocks seem oftentimes so packed together, that you wonder if the shepherds will be able to separate each his own. But when the repast is over, each rises, calls to his own flock, sheep and goats, and they forewith separate themselves from the throng, and go after him. What four texts does this illustrative passage remind you of?
Humility
By Archer Butler
HUMILITY. Men from deep places can see the stars at noonday; and from the utter depths of her self-abasement, she (the Syro-Phoenician woman) catches the whole blessed mystery of heaven: like St. Paul's Christian, "in having nothing, she possessed all things." No humility is perfect and proportioned, but that which makes us hate ourselves as corrupt, but respect ourselves as made to be immortal; the humility that kneels in the dust, but gazes on the skies.—Archer Butler.