Signs of the Times, Vol. 11, No. 8. (2/19/1885)

Signs of the Times

Feb 19, 1885

International Tract and Missionary Society · Oakland, California · Feb 19, 1885

General Articles.

By Mrs. E. G. White

The Pharisee and the Publican.

BY MRS. E. G. WHITE.

"AND he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner."

In the story of the Pharisee and the publican, Christ teaches one of the most important lessons that we have to learn,—the danger of self-flattery. Two classes of worshipers are here brought to view. The class represented by the Pharisee is regarded as eminent for piety, possessing great excellence of character. The other class, represented by the publican, is much less respectable in the eyes of the world. But is this estimate a correct one? No; it is the exact opposite of truth,—the exact opposite of the estimation in which they are held in Heaven. Both the Pharisee and the publican are under the eye of the heart-searching God, who is no respecter of persons. Wealth and titles, talent and reputation, are no recommendation to his favor. "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."

The relative estimate which the Pharisee and the publican place upon themselves is as false as that which others place upon them. Both resort to the temple at the hour of public prayer, professedly to worship God; but what a contrast there is in the motives that actuate them, and in their feelings, as expressed in their prayers!

The Pharisee went, not because he felt his great need of God, but because he wanted to be thought a very pious and excellent man. He was perfectly self-satisfied, and thought that others looked upon him with the same complacency with which he regarded himself. He did not present the offering of a broken and contrite heart. He did not come with confession of sins, and with love flowing out in words of gratitude for the great mercy of a covenant-keeping God. He came not to present his needs. He made no supplication; he expressed no want. Standing in the temple of God, he dared to boast of his own goodness, and to measure himself with other men, and claim superiority. He began his self-worship: "God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." He then proceeded to enumerate some of his own good deeds: "I fast twice in the week; I give tithes of all that I possess."

The Pharisee went down to his house destitute of the divine blessing; but his self-love and vanity were fed. He was terribly self-deceived. He judged himself according to a human standard, exalted self, and covered his sins from his own sight. But God abhorred him. The publican thought himself a very wicked man, and others looked upon him in the same light; but there was nothing in his life so offensive to Heaven as the self-complacency expressed in the boastful, self-righteous prayer of the Pharisee.

The publican went up to the temple with other worshipers; but he soon separated himself from them, as unworthy to mingle with them in their devotions. Standing afar off, he "would not lift up so much as his eyes to heaven, but smote upon his breast" in bitter anguish and self-abhorrence. He thus expressed his sense of his distance from God, and of his unworthiness to come into his presence. He felt that he had offended God, that he was sinful and polluted before him. He could not expect help from those around him; for they looked upon him with undisguised contempt. Feeling that he had no claim on the mercy of God, he looked forward with terrible dread to the Judgment, when every case will be decided. In his great need, he finds voice to cry out earnestly, "God, be merciful to me a sinner."

The course taken by the publican is the only one that will secure pardon and peace with God. He did not compare his sins with those of others who were worse than himself. He came before God with his own burden of guilt and shame, as a transgressor of God's law, a sinner in thought, in word, and in act. He acknowledged that should he receive punishment for his sins, it would be just and right. Mercy, mercy, was his only plea. Oh, for the assurance of pardon, giving peace and rest to the sin-sick soul!

The self-abasement manifested by the publican is wholly acceptable to God. To know ourselves is to be humble. Self-knowledge will take away all disposition to entertain the Most High with a recital of our own excellent qualities. Realizing our sins and imperfections, we shall come to the feet of Jesus with earnest supplication, and our petitions will not be passed by unheard. Ezra had the true spirit of prayer. Presenting his petition before God for Israel, when they had sinned grievously in the face of great light and privileges, he exclaimed, "I am ashamed and blush to lift up my face to thee, my God; for our iniquities are increased over our head, and our trespass is grown up unto the heavens." Ezra remembered the goodness of God in again giving his people a foothold in their native land, and he was overwhelmed with indignation and grief at the thought of their ingratitude in return for the divine favor. His language is that of true humiliation of soul, the contrition that prevails with God in prayer. Only the prayer of the humble enters into the ears of the Lord of Sabaoth. "Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off." "To this man will I look," saith the Lord, "even to him that is poor and of a contrite spirit, and trembleth at my word."

The Pharisee expressed his self-commendation in the form of thanksgiving. "God, I thank thee," he says, "that I am not as other men are." But there was no real gratitude in his heart. His self-love had excluded every such generous principle. He neither loved God supremely nor his neighbor as himself; yet before God and men he could boast loudly of his own goodness. Thus he insulted God, while he deceived men in regard to his true character.

There are many now who entertain the same feeling of self-congratulation that the Pharisee had. Does this feeling rise in your heart in any degree, dear reader? If so, you may be assured that while you commend yourself, the condemnation of God rests upon you. You may be thought excellent in character. Your name may be registered on the church-book; but it is not written in the Lamb's book of life. If a special work has been done for any of us, it is through the grace of God alone. Man is to take no credit to himself; for he has nothing which he has not received.

Let us examine ourselves, and see how many vain thoughts dwell within our hearts, how much we love praise, how selfishness is shown in our manners, how often we misjudge the character and motives of others, or feel contempt for them because their appearance is not prepossessing. Let us think how our words sound in the ears of God, how our selfish thoughts look in his sight, when we judge and condemn others, who may be better in heart and purpose than ourselves.

From the parable of the Pharisee and the publican we learn that to profess excellence which we do not possess, will exclude us from the grace which alone can make us of value in the sight of God. The teachings of Christ give no countenance to a spirit of self-righteousness which would exalt self over others. Vanity is never the result of virtue and true piety. "Every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

Christ's Second Coming

By J. O. Corliss

"For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith."

Christ's Second Coming.

It seems quite strange how some will quibble to evade a plain doctrine of the Bible that does not just suit a preconceived opinion. In its issue of Jan. 8, the Christian Cynosure said: "Christ's second coming is not a scriptural phrase." We were not disposed to notice it at the time, believing it to be only a technical cavil. Some one in Indiana did, however, write for an explanation, quoting at the same time Heb. 9 : 28.

In his reply the editor introduces his querist and then says:—

"To us, however, there is a difference between Christ's 'appearing a second time' to 'them that look for him,' and the phrase so constantly repeated, 'Christ's second coming,' as though that, and that only, was all we have to look for. We certainly agree with our good brother that Christ will 'appear the second time,' to 'them that look for him.' We said, Jan. 8, 'Every one of his predicted comings will be fulfilled.' We verily believe Christ will 'so come' as the disciples saw him 'go into heaven.' Acts 1:11. That he shall 'descend from heaven with a shout, with the voice of the archangel, and the trump of God' (1 Thess. 4:16); that he will 'come with clouds, and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him;' that he will 'come in his glory,' and 'sit in the throne of his glory,' and summon all nations to judgment; with many more similar scriptures whose bare recital must fill every feeling, rational mind with awe unutterable. But whether these and other scriptures which depict his comings in terms, and with imagery so august that one almost holds his breath to read them, mean just one sublime 'second coming,' or whether there will be manifold comings till all be fulfilled, we know not."

We are now more than ever convinced that the first statement was but a quibble. The writer says he believes that Christ will appear the second time, and then in confirmation quotes some of the most sublime scriptures, that point out how he will come, and the result of his coming; yet, in apparent simplicity, he says he does not know whether these dignified and majestic descriptions "mean just one sublime 'second coming'" or whether they predict manifold comings.

How singular that a mind so profound in searching out the mysteries of the lodge system, and exposing to the world, their wrong tendencies, should become so confused, and give an uncertain sound on this great and important question. It is all the more astonishing too, since he gives, with apparent ease, some of the plainest texts of Scripture upon the point.

Can it be that he did not stop to think that if Christ comes with clouds as he went away (Acts 1 : 11); and every eye beholds him (Rev. 1 : 7); and he descends from heaven with a shout, with the voice of the archangel, and the trump of God, that shall wake the righteous dead and change the living (1 Thess. 4 : 16, 17), that no other event than this one can fulfill the specifications?

What folly to call the visions of Isaiah and Ezekiel, with other similar manifestations, appearances of the Lord, as having a bearing on the second coming of Christ. He had not then appeared in his first advent. "Christ was once offered," says the apostle, "to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." Heb. 9 : 28. It is quite clear that Paul uses these words to contrast the first and second advents of Christ. Not that he will appear singly to each one who looks for him, but that, in his second advent, he will not come to bear sin for the sinner, but to save those who are looking for him.

There cannot possibly be more than one second coming of Christ. If, therefore, there should be "manifold comings," which of these could be designated the second coming? One coming certainly shows Christ seated on the throne of his glory (Matt. 25:31), at which time he gives the righteous of all nations a place at his right hand. This is represented also as the time when every man shall be rewarded according to his works. See Matt. 16:27. Surely when the adjustment of all men's cases has been made, that is the final move, and no other coming of Christ can take place after that.

But Paul says in Heb. 9:28, that this salvation which accompanies the appearing of Christ, is given when he appears the second time. With this agrees the testimony of another. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away; reserved in Heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time." 1 Pet. 1:3-5. This salvation which is to be revealed in the last time for those who are kept during probation through faith, is evidently the same spoken of by Paul as that which is to be given at the second appearing of Christ. Now, since the coming of Christ brings every man his reward, and that is the second coming, it follows that the "manifold comings" of Christ that some writers indulge in are but fancies of their own brain, and are not found in the Bible at all.

There is no necessity for confounding the manifestations of God's Spirit in the earth with the coming of Christ in the clouds of heaven. The Saviour said plainly before he went away that he would send the Comforter, the holy Spirit, which would be with men to guide them into truth. Matt. 28:20; John 14:16; 15:26; 16:7-14. But nowhere in all the Bible is the operation of the Spirit upon the heart intimated to be the coming of Christ. On the other hand the manifestation of the Spirit is given in the absence of Christ to represent him, and to lead men to seek the forgiveness of sins, a necessary preparation to meet Christ in peace at his coming. It follows then that the coming of Christ cannot take place until after the work of the Spirit has been accomplished, and its presence is withdrawn from the earth.

This proposition becomes plain by reference to the words of our Saviour himself. "But as the days of Noe were, so shall also the coming of the Son of man be." Matt. 24:37. In the days of Noah the Spirit of God strove with men until the work of warning intrusted to Noah was performed, after which the Spirit was withdrawn, and the judgments of God followed, deluging the earth, and destroying those who were disobedient to the message of Noah. So when Christ comes we learn that man's probation has closed and the cases of all are irrevocably fixed. To this effect we read the language of the Revelator: "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:11, 12.

No one can question the application of these words. They certainly teach that when Christ comes every man's case is determined for weal or woe. In view of this fact, Paul straitly required Timothy and all ministers to be faithful in the work of the gospel. He says: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word." 2 Tim. 4:1, 2. Not only those who have died all along the ages, but the quick (living) will at that time be judged, and receive rewards according to the deeds done.

When this work has been accomplished for the children of men, the Spirit will no longer have occasion to convince the world of sin, for the work of redemption is then finished. It is no longer needed as an earnest (pledge) of our inheritance (see Eph. 1:13, 14), for when Christ comes the reward or inheritance will be given to all who are deserving of it. Hence the work of the Spirit as contemplated in the gospel commission (Mat. 28:19, 20) will then be completed and the second coming of Christ is the grand consummation.

Just as long, therefore, as the Holy Spirit continues its work in the earth as the representative of Christ, and in the stead of his personal presence, it is manifest that Christ's second coming has not taken place, because it would not be necessary to have a representative here if he himself were present. It is quite certain then that no occurrence that transpires during the administration of the Holy Spirit in behalf of men, can be properly called the second coming of Christ.

Further, when Christ does really come, it will not be through some representative. It will be the same Christ that ascended eighteen hundred years ago. This is evident from the following: "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Acts 1:11. Did their eyes actually behold the receding form of the crucified One ascending to the highest heavens? The same Jesus will come again clothed with majesty and power. "For the Lord himself," says the apostle, "shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4:16, 17.

That day will be to some the gladdest ever known. The sorrows of earth will give way to the joys of Heaven, and the reign of sin to the authority of Christ. Then will have come the kingdom of him who is "KING OF KINGS, AND LORD OF LORDS," "and his servants shall serve him."

"He comes not an infant in Bethlehem born, He comes not to lie in a manger. He comes not again to be treated with scorn, He comes not a shelterless stranger. He comes not to Gethsemane, To weep and sweat blood in the garden; He comes not to die on the tree, To purchase for rebels a pardon. Oh, no! glory, bright glory environs him now." J. O. CORLISS.

JUDGMENT.

By G. W. Patterson

Books have I read a few; Learned that some hearts are false, and some are true; Learned that men oft the thing they do desire May not acquire.

But have I learned to act? My work has been in fancy, not in fact. Verse I have written, but what have I done Beneath God's sun?

Though born with self-control, What have I done to save a human soul? My toil has been for self, and I have wrought For others—naught!

And must the coming years Run empty also? Shall my brother's tears Be seen in Heaven to fall? Shall I reap grain? Or weeds and pain?

'Tis not, my soul, too late God's Judgment day thus to anticipate! Thy loving God will help thee to fulfill His holy will. —G. W. Patterson.

Results of Well-Doing.

By H. Clay Trumbull

THERE is no surer way of convincing others that we have a right spirit than by showing a right spirit. And, in the long run, a loving forbearance, and a loving deference, will tell on the hardest heart. A bad man is not easily convinced that he is bad, by being opposed and abused. But if he is treated with undeserved and unexpected kindness, he may be led to think how unworthy he is of such treatment. Even unworthy representatives of God, in places of authority or influence, are more likely to recognize their own unworthiness, and their injustice toward those with whom they have dealt unfairly, through seeing the God-fearing spirit of those whom they had counted their opponents, than through any deserved rebukes of those who would assume to mete out to them God's justice. There is, in fact, no better way of securing the results of well-doing than by doing well, persistently and unswervingly, and leaving the results to God.—H. Clay Trumbull.

The Favorites of Heaven

By Matthew Henry

The favorites of Heaven are truly great, and it will be made to appear that they are so—if not in this world, yet at that day when those who confess Christ now shall be confessed by him before men and angels, as those whom he delights to honor.

Saul's Mistakes.

By Jos. Clarke

NO KING or ruler could ask for a more favorable accession to power than Saul had. See 1 Samuel, chapters 9-11. He had the favor of God, and the friendship of the prophet Samuel. Only one thing seems to point to ultimate defeat; that is, a tinge of cruelty in his threat in chapter 11: 7. This threat of itself might seem of little importance, if it did not furnish a key to the true character of Saul, as king of Israel.

Again, as recorded in chapter 13, Saul committed a great error in offering a burnt offering, thus taking upon himself the office of a priest. His third public error is recorded in chapter 14, when his rash order to fast at a very improper time caused a great loss; and his anxiety to have his noble son Jonathan executed, because he had tasted a little honey, betrayed a spirit of extreme rashness and cruelty. His self-will is again made apparent in chapter 15, where he spared the best and fairest of the cattle, as well as King Agag himself, contrary to the strict commandment of God through the prophet Samuel. After this event, Saul seemed to be almost wholly under the control of Satan.

When he was among the prophets, the Spirit of God came upon him, and he prophesied (see chap. 10: 9-12). This shows plainly that God was willing to sustain him if he would be faithful. Saul should have sought the society of Samuel and the prophets, and thus he might have learned the way of the Lord, and would have had a clear record, and a prosperous reign. But he was willful and self-sufficient, and did not appreciate the favor of the Lord. God had called him, through the prophet Samuel; he ought therefore to have sought counsel from that man of God, and taken daily lessons from him. As long as Samuel lived, David resorted to him in times of trouble. There were others also to whom David had recourse. Nathan was for a time his near friend; also Abiathar the priest; and the young king learned wisdom from the mistakes of his erring predecessor.

Rulers and men in authority need especially the help of God and his people. No counsel is so good as that coming from men of God. Their society is of itself not only precept but example. Men who rule over others need to feel a deep sympathy for those under their care. Saul no doubt imagined that he was doing the best he could; but he did not realize that by associating with the prophets he could do far better, because he would then be nearer to God, and therefore subject to his guidance.

But Saul's greatest mistake was his jealousy of David, which led him to commit one of the most unjustifiable and wicked acts recorded in the Scriptures (see 1 Sam. 22); and we may infer from chapter 20: 30 that Saul did not suffer his most intimate friends and relatives to live in peace.

Saul's final act of consulting the witch of Endor, his unhappy death, and Israel's defeat, were all as one might expect after so wicked a life. Poor Saul, no one can love such a history as thine, or admire thy character, so stained with envy, jealousy, and crime. Yet, after all, we pity more than we detest such a career; for the record in 1 Samuel 24 shows that there were noble traits in the character of Saul, and, if they had been cultivated and the evil traits eradicated, he might have won the favor of God and man. But this, Saul did not do. He persisted in his self-will until ruin overtook him. All the acts of his life showed a lack of faith in God. He imagined that, as the kingdom came to him unsought, so it would in some way be unconditionally confirmed to him and his family. He forgot God, and neglected the welfare of his people, in his unhappy effort to sustain his own kingly dignity and gratify his personal vanity. Had he taken the opposite course, and put God and his people first; had he kept self-love out of his heart; had he set a watch over his passions, and had not given place to envy, jealousy, and cruelty; had he sought God continually for grace and wisdom in the affairs of Government,—how different would have been his experience and record!

But Saul felt himself a king, a man of great dignity. Samuel and the other prophets looked little in his eyes, and he even presumed to think that God himself would come to such terms as he, the king of Israel, should see fit to prescribe. See 1 Sam. 13: 9; also chapter 15. The true character of Saul is here portrayed. Had he sought to fit himself for the task of ruling wisely over that great people; had he retained the spirit of prophecy which he received while among the prophets; had he not grieved away the Spirit of God, by his self-willed course,—his career would have been honorable and glorious, instead of disgraceful and ruinous.

JOS. CLARKE.

Understand, Watch, Pray, Act.

By H. A. St. John

IN order to be profited by the prophetic scriptures it is necessary to understand them, watch for their fulfillment, pray for heavenly guidance, and act in the light of developments.

We have a forcible illustration of this in Matt. 24. Jesus foretold the overthrow of Jerusalem and the temple. Verse 2. The disciples inquire, "When shall these things be?" Verse 3. Jesus told them to read the prophecy of Daniel about it and—

UNDERSTAND. Verse 15. Herein our Saviour enjoined a study and understanding of prophecy. Certainly our first duty with relation to prophecy is to understand it. After the disciples of Jesus understood the prophecy with relation to the overthrow of Jerusalem, it then became their duty, according to verse 15, to—

WATCH, for the fulfillment. "When ye therefore shall see," says Jesus. They would not see the fulfillment unless they were watching, and they would not be watching unless they had understood. Then, after they should understand, and while watching for the fulfillment, the Saviour taught them, in verse 20, to—

PRAY, that they might be guided and shielded in their obedience to God under distressing difficulties. Then when the prophecy was fulfilled which they understood, and for the fulfillment of which they had been watching, and with reference to which they had been praying, Jesus required them, in verses 16-18, to—

ACT, or do what was not required of them before, or until then. So, as a general rule, the fulfillment of prophecy reveals present truth and present duties.

The prophetic scriptures of both Old and New Testaments foretell the second coming of Christ and the end of the world. It is our duty to understand those prophecies. It is our duty also to watch for their fulfillment; furthermore, it is our duty to pray much that we may escape all those things that are coming on the earth; and lastly it is our duty to act as children of the light, who know the time. Let no one say, then, that no practical good is to be derived from a knowledge of prophecy. It was this kind of knowledge that saved Noah from the flood, and that moved John the Baptist to announce a coming Messiah; and many instances of like character are recorded in Holy Writ.

H. A. ST. JOHN.

Perils of Conscience

Two PERILS beset those who regulate their lives by their consciences only. One is that the conscience may be so complaisant as to approve as harmless the most seductive sins; the other is, that it may be so distorted as to condemn as sin what is not sin at all. How are these perils to be avoided? Only by regulating conscience by the word of God. Then the life may be regulated by the conscience with less danger.—Sel.

Prayer.

By M. E. Nordyke

PRAYER was never designed to be a substitute for labor, and thus throw our responsibilities upon God. Our heavenly Father will hear prayer. He says, "Call upon me in the day of trouble, I will deliver thee." Jesus says, "Ask and it shall be given you; seek and ye shall find; knock and it shall be opened unto you."

It is useless to pray to God while we persist in living contrary to the principles of his word. What right has a man to pray, "Lead me not into temptation," when he has in his pocket a ticket to the theater? What right has a man to ask God for pardon when he daily meets his brethren on the street to whom he will not speak? How can a man expect the Lord to hear him pray for the poor when he himself has just been wringing the last dollar from the thinly clad widow who rents her garret from him? And how can a young lady expect answers to prayer when she has all her affections on frivolities. While we are praying with our lips, let us be careful that we live in accordance with our prayers.

The privilege of prayer can never be overestimated. It is a boon to the weary soul—a sweet assurance that God will guide and keep us, in accordance with his promise. And therefore he who can pray in faith, though languishing in poverty, is richer than the proudest monarch. It is a precious privilege, when trials come, to know that the great God is our Father, and that we can, in prayer, tell him all our sorrows, and rest in his promises. May we ever live so as to claim his protection here, and share in his kingdom when he comes.

M. E. NORDYKE.

Duty Imperative.

By S. S. Times

It is frequently a matter of choice whether one shall assume a certain responsibility or not; it is never a matter of choice whether or not one shall be faithful to a responsibility once assumed. A man puts himself in a responsible position, and God holds him there. Small excuse would it be for an unfaithful locomotive engineer to say that, as he climbed on his engine at the station by his own choice, so, when he saw danger ahead, by his own choice he had a perfect right to jump from his engine. Having deliberately placed his life between the lives behind and the possible death ahead, he is bound to keep it there to the last extremity. A man who decides to become a soldier signs his enlistment papers for himself; a man gets his death-warrant signed for him, if, after having voluntarily decided to become a soldier, he shirks a soldier's responsibility. He decides to be a soldier, and the Government decides that he shall be held to duty as a faithful soldier. Similarly each individual voluntarily chooses whether to accept Christ or not. Similarly the choice to be known as a Christian, brings obligations about which there is no choice at all. Church-going, Bible-reading, personal praying, religious conversing, Christian working,—each one of these duties is so imperative that it absolutely forbids choice. It were well for each Christian to remember that by his own former choosing he has assumed responsibilities as to whose obligations he has now no farther possibility of choice.—S. S. Times.

Care for Children Over Horses

OLD Roger Ascham says: "It is a pity that commonly more care is had—and that among very wise men—to find out rather a cunning man for their horse than a cunning man for their children. To the one they will give gladly a stipend of two hundred crowns by the year, and loathe to offer the other two hundred shillings. God, that sitteth in Heaven, laugheth their choice to scorn, and rewardeth their liberality as it deserves; for he suffereth them to have tame and well-ordered horses, but wild and unfortunate children."

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