Review and Herald, Vol. 10, No. 5.
All Christians are Required to Imitate the Life and Example of Jesus ChristPage 1
All Christians are Required to Imitate the Life and Example of Jesus Christ.
By Law
Our religion teaches us, that as we have borne the image of the earthly, so we shall bear the image of the heavenly; that after our death we shall rise to a state of life and happiness, like to that life and happiness which our blessed Saviour enjoys at the right hand of God. Since therefore it is the great end of our religion to make us fellow-heirs with Christ, and partakers of the same happiness, it is not to be wondered at, that our religion should require us to be like Christ in this life, to imitate his example, that we may enter into that state of happiness which he enjoys in the kingdom of heaven. For how can we think that we are going to the blessed Jesus, that we are to be hereafter as he is, unless we conform to his spirit in this life, and make it our great endeavor to be what he was when he was here. Let it therefore here be observed, that the nature of our religion teaches us this duty in a more convincing manner, than any particular precepts concerning it. For the most ordinary understanding must feel the force and reasonableness of this argument. You are born to depart out of this world, to ascend to that state of bliss, to live in such enjoyment of God to all eternity, as our blessed Saviour now enjoys; you are therefore to live in the spirit and temper that he lived, and make yourself first like him here, that you may be like him hereafter. So that we need not look for particular texts of Scripture which command us to imitate the life of Christ, because we are taught this duty by a stronger and more convincing authority; because as, the end and design of our religion is to make us one with Christ hereafter, partakers of the same state of life, so it plainly calls us to be one with him here, and to be partakers of the same spirit and temper in which he lived on earth. When it is said, that we are to imitate the life of Christ, it is not meant that we are called to the same manner of life, or the same sort of actions, for this cannot be; but it is certain that we are called to the same spirit and temper, which was the spirit and temper of our blessed Saviour's life and actions. We are to be like him in heart and mind, to act by the same rule, to look towards the same end, and to govern our lives by the same spirit. This is an imitation of Jesus Christ, which is as necessary to salvation as it is necessary to believe in his name. This is the sole end of all the counsels, commands, and doctrines of Christ, to make us like himself, to fill us with his spirit and temper, and make us live according to the rule and manner of his life. As no doctrines are true, but such as are according to the doctrines of Christ, so it is equally certain, that no life is regular or Christian, but such as is according to the pattern and example of the life of Christ. For he lived as infallibly as he taught; and it is as irregular to vary from his example, as it is false to dissent from his doctrines. To live as he lived, is as certainly the one sole way of living as we ought, as to believe as he taught is the one sole way of believing as we ought. I am, saith the blessed Jesus, the way, the truth, and the life; no man cometh unto the Father but by me. Christians often hear these words and perhaps think that they have enough fulfilled them, by believing in Jesus Christ. But they should consider, that when Jesus Christ saith he is the way, his meaning is, that his way of life is to be the way in which all Christians are to live, and that it is by living after the manner of his life that any man cometh unto the Father. So that the doctrine of this passage is this, that however we may call ourselves Christians or disciples of Christ yet we cannot come unto God the Father but by entering into that way of life which was the way of our Saviour's life. And we must remember, that there is no other way besides this; nothing can possibly bring us to God but that way of life which first makes us one with Christ, and teaches us to walk as he walked. For we may as well expect to go to a heaven where Christ is not, as to go to that where he is, without the spirit and temper which carried him thither. If Christians would but suffer themselves to reflect upon this duty, their own minds would soon convince them of the reasonableness and necessity of it. For who can find the least shadow of a reason why he should not imitate the life of Christ, or why Christians should think of any other rule of life; it would be as easy to show that Christ acted amiss as that we need not act after his example. And to think that these are degrees of holiness, which, though very good in themselves, are yet not necessary for us to aspire after, is the same absurdity as to think that it was not necessary for our Saviour to have been so perfect himself as he was. For give but the reason why such degrees of holiness and purity became our Saviour, and you will give as good a reason for us to aspire after them. For as the blessed Jesus took not on him the nature of angels, but the nature of man, as he was, in all points, made like unto us, sin only excepted; so we are sure that there was no spirit or temper that was excellent in him, that recommended him to God, but would also be excellent in us, and recommend us to God, if we could arrive at it. If it should be said, that Jesus was the Saviour of the world, that he was born to redeem mankind, was the Son of God, and therefore in a condition so different from ours, that his life can be no rule of our life; to this it may be answered, that these differences do not make the life of Christ to be less the rule and model of all Christians. For as I observed before, it is the spirit and temper of Christ, that all Christians are to imitate, and not his particular actions; they are to do their proper work in that spirit and temper in which Christ did the work on which he was sent. So that although Christians are not redeemers of the world, as he was, though they have not his extraordinary powers, nor that great work to finish which he had, yet they have their work to do in the manner that he did his; they have their part to act, which, though it be a different part, must not be performed with a different spirit, but with such obedience to God, such regard to his glory, for such ends of salvation, for such good of others, and with all such holy disposition, as our blessed Saviour manifested in every part of this life. A servant of the lowest order is in a very different state from his master; yet we may very justly exhort such a one to follow the example of a pious and charitable master, not because he can perform the same instances of piety and charity, but because he may show the same spirit of piety and charity in the actions which are proper to his state. This may show us, that the different state of our Lord and master leaves him still the exact rule and pattern of his lowest servants, who, though they cannot come up to the greatness of his actions, may yet act according to that spirit from whence they proceeded; and then are they true followers of Christ, when they are following his spirit and temper, acting according to his ends and designs, and doing that in their several states which Christ did in his. The blessed Jesus came into the world to save the world; now we must enter into this same design, and make salvation the greatest business of our lives; though we cannot, like him, contribute towards it, yet we must contribute all that we can, and make the salvation of ourselves and others the only great care of our lives. The poor widow's mites were but a small matter in themselves, yet as they were the utmost she could do our blessed Saviour set them above the larger contributions of the rich. This may encourage people in every state of life to be contented with their34capacity of doing good, provided that they do but act up to it. Let no one think that he is too low, too mean and private to follow his Lord and Master in the salvation of souls: let him but add his mite, and if it be all that he hath, he shall be thought to have done much, and be reckoned amongst those that have best performed their Master's will. It is not meant by this, that all people are to be preachers and teachers of religion, no more than all are to be apostles, or all prophets, or all workers of miracles. Christians are like members of one and the same body; they are different from one another as hands and eyes, and have as different offices to perform; yet may their different parts serve and promote the same common end. As the eye cannot say to the hand, I have no need of thee; nor again, the head to the feet, I have no need of you; [1 Cor. xii, 2;] so neither can the learned teacher say, he hath no need of the private unlearned person. For the work of salvation is carried on by all hands, as well by him that is taught, as by him that teacheth. For an unlearned person, by being desirous of instruction, and careful to comply with it, may by these very dispositions promote salvation in as true a degree as he that is able and willing to instruct. This teachable disposition may more effectually draw others to a like temper of mind, and another man's ability and care of teaching. And perhaps in many instances, the success of the teacher is more owing to the manners and example of some person that is taught, than to the power and strength of the teacher. Therefore, though, as the Apostle saith, all have not the gift of healing, though all do not speak with tongues, yet all have some part that they may act in the salvation of mankind, and may follow their Lord and Master in the great work for which he came down from heaven. We must not therefore think, that it is only the business of clergymen to carry on the work of salvation, but must remember that we are engaged in the same business, though not in the same manner. Had the poor widow thought herself excused from taking care of the treasury, had she thought that it belonged only to the rich to contribute to it, we find that she had been mistaken, and had lost that great commendation which our Saviour bestowed upon her. Now it may be, that some widows may be so very poor, as not to have so much as a mite to give to the treasury, who must therefore content themselves with the charity of their hearts; but this can never happen in the business of salvation; here no one can be so poor, so destitute, so mean and private, as not to have a mite to contribute towards it. For no circumstances of life can hinder us from being examples of piety and goodness, and making our lives a lesson of instruction to all that are about us. And he that lives an exemplary life, though his state be ever so poor and mean, is largely contributing to the salvation of others, and proving himself the best follower of his Lord and Master. This therefore is the first great instance in which we are to follow the example and spirit of our blessed Saviour. He came to save the world, to raise mankind to happiness in heaven; we must therefore all consider ourselves as called to carry on this great work, to concur with our Saviour in this glorious design. For how can we think ourselves to be his followers, if we do not follow him in that for which he alone came into the world? How can we be like the Saviour of the world, unless the salvation of the world be our chief and constant care? We cannot save the world as he saved it, but yet we can contribute our mite towards it. How knowest thou, O wife, (saith the Apostle,) whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? 1 Cor. vii, 16. This shows very plainly, that all persons may have a great share in the salvation of those that are near them, and that they are to consider themselves as expressly called to this great work. For the Apostle uses it as the same argument both to husband and wife, which supposes that it is a business in which one is as much concerned as the other. The woman, we know, is not allowed to speak in the church, yet is she here intrusted with some share in the salvation of the world, she is called to this great work, and supposed equally capable of saving the husband, as the husband of saving the wife. Now what is here said of husband and wife, we must extend to every state and relation of this life; brothers and sisters, relations, friends, and neighbors, must all consider themselves as called to the edification and salvation of one another. How knowest thou, O sister, whether thou shalt save thy brother? How knowest thou, O man, whether thou shalt save thy neighbor? is a way of thinking that ought never be out of our minds. For this would make brothers and sisters bear with one another, if they considered, that they are to do that for one another, which Christ had done for all the world. This reflection would turn our anger towards bad relations, into care and tenderness for their souls; we should not be glad to get away from them, but give them more of our company, and be more exact in our behaviour towards them, always supposing it possible, that our good conversation may some time or other affect them, and that God may make use of us as a means of their salvation. Eutropius is very good and pious himself; but then his fault is, that he seeks only the conversation of pious and good people; he is careful and exact in his behaviour towards his virtuous friends and acquaintance, always studying to oblige them, and never thinking he has done enough for them; but gets away from and avoids those that are of another temper. Now Eutropius should recollect, that this is acting like a physician that would take care of the healthy and disregard those that are sick. He should remember, that his irreligious friends and relations are the very persons that are fallen to his care, to be edified by him, and that he is as directly called to take care of their salvation, as the husband to take care of the unbelieving wife. Eutropius therefore, if he would imitate his Lord and Master, must apply to the lost sheep of the house of Israel, and endeavor by all the innocent arts of pleasing and conversing with his friends, to gain them to repentance. We must not excuse ourselves from this care, by saying that our relations are obstinate, hardened, and careless of all our behaviour towards them, but must support ourselves with the Apostle's argument. How knowest thou, O man, whether it will be always so, or whether thou mayest not at last save thy relation? The Apostle saith, Destroy not him with thy meat for whom Christ died. Rom. xiv, 15. We may therefore justly reason thus with ourselves, that as it lies much in our power to hinder the salvation, so it must be in our power in an equal degree to edify and promote the salvation of those whom Jesus Christ died to save. Destroy not therefore by thy negligence, by thy impatience, by thy want of care, that relation for whom Christ died, nor think that thou hast done enough to save those that relate to thee, till there is no more that thou canst do for them. This is the state in which all Christians are to consider themselves, as appointed by God in their several stations, to carry on that great work, for which Christ came into the world. Clergymen are not the only men that have a care for souls, but every Christian has some people about him, whose salvation he is obliged to be careful of, with whom he is to live in all godliness and purity, that they may have the benefit of his example and assistance in their duty to God. So that all Christians though ever so low, and mean, and private, must consider themselves as hired by Christ to work in his vineyard; for as no circumstances of life can hinder us from saving ourselves, so neither can they hinder us from promoting the salvation of others. Now though we have, according to our different stations, different parts to act; yet if we are careful of that part which is fallen to our share, we may make ourselves equally objects of God's favor. Thou, it may be, art not a prophet. God has not honored thee with this post in his service, yet needest thou not fall short of this happiness; for our Saviour hath said, That he that receiveth a prophet in the name of a prophet, shall receive a prophet's reward. Now this shows us, that though all men have not the same part to act in the common salvation, yet that none will be losers by that state they are in, if they be but true to the particular duties of it. If they do all the good they can in their particular state, they will be looked upon with such acceptance as the poor widow that gave all that she had. Hence we may learn the greatness of their folly, who neglecting the exact performance of such duties as fall within their power, are pleasing themselves with the great things they would do, were they but in another state. Clemens has his head full of imaginary piety. He is often proposing to himself what he would do if he had a great estate; he would outdo all charitable men that are gone before him; he would retire from the world; he would have no equipage; he would allow himself only necessaries, that widows and orphans, the sick and distressed might find relief out of his estate. He tells you, that all other ways of spending an estate is folly and madness. Now Clemens has at present a moderate estate, which he spends upon himself in the same vanities and indulgences, that other people do: he might live upon one third of his fortune, and make the rest the support of the poor; but he does nothing of all this that is in his power, but pleases himself with what he would do, if his power was greater. Come to thy senses, Clemens; do not talk what thou wouldst do if thou wast an angel, but consider what thou canst do as thou art a man. Make the best use of thy present state, do now as thou thinkest thou wouldst do with a great estate, be sparing, deny thyself, abstain from all vanities, that the poor may be better maintained, and then thou art as charitable as thou canst be in any estate. Remember the poor widow's mite. Fervidus is a regular man, and exact in the duties of religion; but then the greatness of his zeal to be doing things that he cannot, makes him overlook those little ways of doing good, which are every day in his power. Fervidus is only sorry that he is not in holy orders, and that his life is not spent in a business the most desirable of all things in the world. He is often thinking what reformation he would make in the world, if he was a priest or a bishop; he would have devoted himself wholly to God and religion, and have had no other care, but how to save souls. But do not believe yourself, Fervidus; for if you desired in earnest to be a clergyman, that you might devote yourself entirely to the salvation of others, why then are you not doing all that you can in the state that you are now in? Would you take extraordinary care of a parish or a diocese, why then are you not an extraordinary in the care of your family? If you think the care of other people's salvation to be the happiest business in the world, why do you neglect the care of those who are fallen into your hands? Why do you show no concern for the souls of your servants? If they do their business for which you hired them, you never trouble your head about their Christianity. Nay, Fervidus, you are so far from laboring to make those that are about you devout and holy, that you almost put it out of their power to be so. You hire a coachman to carry you to church, and to sit in the street with your horses, whilst you are attending upon divine service. You never ask him how he supplies the lack of divine service, or what means he takes to preserve himself in a state of piety. You imagine, that if you was a clergyman, you would be ready to lay down your life for your flock; yet you cannot lay aside a little state to promote the salvation of your servants. It is not desired of you, Fervidus, to die a martyr for your brethren; you are only required to go to church on foot, to spare some state and attendance, to bear sometimes with a little rain and dirt, rather than keep those souls, which are as dear to God and Christ as yours is, from their full share in the common worship of Christians. Do but deny yourself such small matters as these, let us but see that you can take the least trouble to make all your servants and dependants true servants of God, and then you shall be allowed to imagine what good you would have done, had you been devoted to the altar. Eugenia is a good young woman, full of pious dispositions; she is intending, if ever she has a family, to be the best mistress of it that ever was; her house shall be a school of religion, and her children and servants shall be brought up in the strictest practice of piety; she will spend her time, and live in a very different manner from the rest of the world. It may be so, Eugenia; the piety of your mind makes me think that you intend all this with sincerity. But you are not yet at the head of a family,35and perhaps never may be. But, Eugenia, you have now one maid, and you do not know what religion she is of; she dresses you for the church, you ask her for what you want, and then leave her to have as little Christianity as she pleases. You turn her away, you hire another, she comes, and goes no more instructed or edified in religion by living with you, than if she had lived with any body else. And all this comes to pass, because your mind is taken up with greater things, and you reserve yourself to make a whole family religious, if ever you come to be head of it. You need not stay, Eugenia, to be so extraordinary a person, the opportunity is now in your hands, you may now spend your time, and live in as different a manner from the rest of the world, as ever you can in any other state. Your maid is your family at present, she is under your care, be now that religious governess that you intend to be, teach her the catechism, hear her read, exhort her to pray, take her with you to church, persuade her to love the divine service as you love it, edify her with your conversation, fill her with your own notions of piety, and spare no pains to make her as holy and devout as yourself. When you do thus much good in your present state, then are you that extraordinary person that you intend to be: and till you thus live up to your present state, there is but little hopes that the altering of your state will alter your way of life. I might easily produce more instances of this kind, where people are vainly pleasing themselves with an imaginary perfection to be arrived at some time or other, when they are in different circumstances, and neglecting that real good which is proper to their state, and always in their power. But these are, I hope, sufficient to show my reader how to examine his own life, and find out himself, if I have not done it for him.—Law. Fair the downward path is spread.
Love and light thy coming greet;
Fruit is blushing o'er thy head,
Flowers are growing 'neath thy feet.
Mirth and Sin, with tossing hands,
Wave thee on, a willing prey;
Yet an instant pause—there stands
An angel in the way. Heed the heavenly warning. Know
Fairest flowers thy feet may trip;
Fruits, that like the sunset glow,
Turn to ashes on the lip.
Though the joys be wild and free,
Which would tempt from God to stray,
Even mortal eye can see
An angel in the way. Wilt thou drown in worldly pleasures?
Wilt thou have, like him of old,
Length of days and stores of treasures,
Wisdom, glory, power, and gold?
Life and limb shall sickness waste,
Want shall grind thee day by day;
Still, to win thee, God hath placed
An angel in the way. Trusting all on things that perish,
Shall a hopeless faith be thine?
Earthly idol wilt thou cherish?
Bow before an earthly shrine?
Meet rebuke to mortal love,
Yearning for a child of clay,
Death shall cross thy path, and prove
An angel in the way. When the prophet thought to sin,
Tempted by his heathen guide—
When a prince's grace to win,
Prophet lips would fain have lied—
Then the brute the same controlled,
Found a human voice to say,
"Master, smite me not—behold
An angel in the way!" So, when Vice, to lure her slave,
Woos him down the shining track,
Spirit hands are stretched to save,
Spirit voices warn him back.
Heart of man, to evil prone,
Chafe not at thy sin's delay;
Bow thee humbly down and own
An angel in the way! Benevolent Brooks, vs. Miserly Mud-holes.
Near a house we once occupied, there was a small pond. It was fed by a stream that lived long enough each season to take the surplus waters from a fine farm in the vicinity. From the dressing spread upon the grass lands, and from the ploughed fields, there was received a steady income. No collector of rents on quarter day was ever more punctually on hand, than was this pond at the occurrence of a rain, to receive its expected gains. In one respect it seemed almost human. It had no outlet. It could receive freely, but it could not impart. The riches washed from the fields never found their way back, and they went on accumulating, till, in the rustic language of the place, it was called a muck-hole. The water became unfit for the cattle to drink. Inexperienced boys, hard pushed for a place, tried occasionally to bathe in it, but were glad to escape from its defilement, and from the blood-suckers that fastened upon them. It was only and decidedly a nuisance, growing rich by that which made the fields around it poor, and becoming offensive just in proportion to its accumulations. The owner looked on in silence for years, but when a long drought had sunk to their lowest limits the waters, he found means to drain off the remainder, and take possession of the hoarded treasures. Day after day a band of teamsters might be seen driving their loads away, and happy that they were at last permitted to administer upon the old estate. In the same neighborhood, another stream set forth. What the springs gave to it, what it received from the rain and the dews, of this it freely gave. With varying resources, it imparted to the thirsty fields as it had opportunity, and rolled on through the fertility it had created, an ever-growing volume. It is there to-day, sparkling in an existence that receives and gives, and is blest in both. It never accumulates its resources to provide for a possible drought, but lays itself out for to-day, and leaves to-morrow to take thought for the things of itself. From its swift flowing waters no agues go forth to afflict those dwelling by it. No snakes hiss on its banks, or fatten in its stagnant pools. There the beasts of the field quench their thirst. The birds of Summer bathe their plumage in its shallows. Through the meadows, and down the rapids it moves on its way, "a thing of beauty, and a joy forever." It needs not the aid of the great poet to perceive that there are "books in this running brook," and in the other one which did not run. For your benefit, dear reader, we copy a few of the facts they contain. 1. It is better to be a living, running stream, than a muck-hole. For then something good will be done and gained, all along. Your accumulations, instead of lying out of sight, offensive and useless, will be constantly re-appearing in the growths they occasion. Your path of usefulness will be along fields made fertile by your instrumentality, and flowers and fruits, attending you on either hand, will cheer your onward way. You will not then be obliged to postpone your usefulness to that, to you unconscious future, when you shall be spread over a world that you have only impoverished by your life. 2. It is better to do good as you have opportunity, than wait till you shall do it, if at all, as you have not inclination. The existence and end of the pond aforesaid, finds a parallel in the career of not a few, who all their lives are bent upon acquiring wealth. How to accumulate, is the question with which their minds are unceasingly occupied. So little accustomed are they to impart to others, that they cannot make a will which will carry out their own intentions, and they waste, in the disposition they make of it, the wealth they have growled over all their days. To give away, even on paper, is a work beyond their power, and the attempt is a ridiculous failure. It is the spade and the shovel, in both cases, which distributes the accumulations. 3. It behooves muck-holes, and men like them, to remember that after all they are owned; that the eye of the owner is upon them, and that a dry time is at hand, when, willing or unwilling, they will be drained and dug out, and appropriated.—Congregationalist. Usually, when a worldling is dead, we ask how rich he died? O! say many, he died rich: he hath left a great estate. Alas! the poor man hath slept his sleep, lost his dream, and when he awakes, he finds nothing in his hand. Where lies his golden heap? Only the rust of that heap is gone to witness against him, his Mammon fails him, only the unrighteousness of it follows him: others have the use of it, only the abuse of it he carries to judgment with him: he hath made his friends, but he hath undone himself: so that I may justly write this motto upon every bag, This is the price of blood. Shall I then treasure up the price of blood? No; Christ hath intrusted me as a steward, therefore, what I have, and need not, Christ shall have in his members, that need, and have not. So the transitory treasures, when they shall slide away, shall not carry me with them: but when I shall pass away, I shall carry them with me. DISCIPLINE OF THE YOUNG.—The oldest son of President Edwards, congratulating a friend on having a family of sons, said to him with much earnestness, "Remember, there is but one mode of family government. I have brought up and educated fourteen boys, two of whom I brought, or rather suffered to grow up without the rod. One of those was my youngest brother, and the other Aaron Burr, my sister's only son," both of whom had lost their parents in their childhood; "and from both my observation and experience, I tell you, sir, a maple-sugar government will never answer. Beware how you let the first act of disobedience in your little boys go unnoticed, and unless evidence of repentance be manifest, unpunished." "Of all the sermons I have heard," said the narrator, "long or short, this has been among the most useful, so far as this world is concerned. It is a solemn lesson, to be prayerfully pondered by all parents and guardians." The Bible lays down four great rules, involving the four great elements of the successful training of children—prayer, instruction, example, and restraint. And it is doubted if a solitary case can be found where all these have been united, where the child has not followed in the footsteps of the pious parent: while, on the other hand, if but only one of the four have been neglected, it may have been the ruin of the child. Remember, Christian parents, it is not enough to pray for, or even with, your children, if you do not also instruct them: and it will be in vain to instruct them, if your own example contradicts your teaching: and in vain will be the prayer, the instruction, the example, if like Eli, when your children do wrong, you "restrain them not." But let all be found united, and in all be faithful to your duty, and you may trust in God that he will fulfill his promise, and that your children will grow up to serve him, and to bless you for your fidelity to their highest interests.—Sel. The nearer the moon draweth into conjunction with the sun, the brighter it shines towards the heavens, and the obscurer it shows towards the earth: so the nearer the soul draws into communion with Jesus Christ, the comelier it is in his eye, and the blacker it appears in the sight of the world. He that is a precious Christian to the Lord is a precise Puritan to the world: he that is glorious to an heavenly saint, is odious to an earthly spirit: it is a sign that thou art an Egyptian, when that cloud which is a light to an Israelite, is darkness to thee. It is a sign that thou movest in a terrestrial orb, when thou seest no lustre in such celestial lights: for my part, if I shine to God, I care not how I show to the world. The Calmness of a Sanctified Heart
A SANCTIFIED state of heart does not require to be sustained by any mere forms of bodily excitation. It gets above the dominion, at least in a very considerable degree, of the nerves and the senses. It seeks an atmosphere of calmness, of thought, of holy meditation. Our spiritual strength will be nearly in proportion to the absence of self-dependence and self-confidence. When we are weak in ourselves, we shall not fail, if we apply to the right source for help, to be found strong in the Lord. Madame Guyon, speaking of certain temptations to which she had been exposed, says, "I then comprehended what power a soul has, which is entirely annihilated." This is strong language: but when it is properly understood, it conveys important truth. When we sink in ourselves, we rise in God. When we have no strength in ourselves, we have divine power in Him who can subdue all his adversaries. "The Lord is my rock, and my fortress, and my deliverer: my God, my strength, in whom I will trust: my buckler, and the horn of my salvation, and my high tower." Sanctification and Fanaticism
In proportion as the heart becomes sanctified, there is a diminished tendency to enthusiasm and fanaticism. And this is undoubtedly one of the leading tests of sanctification. One of the marks of an enthusiastic and fanatical state of mind, is a fiery and unrestrained impetuosity of feeling; a rushing on, sometimes very blindly, as if the world were in danger, or as if the great Creator were not at the helm. It is not only feeling without a due degree of judgment, but, what is the corrupting and fatal trait, it is feeling without a due degree of confidence in God. True holiness reflects the image of God in this respect as well as in others, that it is calm, thoughtful, deliberate, immutable. And how can it be otherwise, since, rejecting its own wisdom and strength, it incorporates into itself the wisdom and strength of the Almighty. Practical Wisdom
By John Sibree
He that would be wise must read God's book; and he that would be holy must approach God's throne. He that would be grateful must remember God's mercies. He that would be content, must trust God's providence. He that would be meek, must imitate his forbearance. He that would be merciful, must feel his love. He that would be happy, must enjoy his smiles. He that would be saved, must believe God's Son, and live to God's glory.—Rev. John Sibree. Secret Ejaculations in Discourse
Interline your discourse with secret ejaculations to God for wisdom. TRUTH IS HARMONIOUS.
By R. F. C.
TRUTH is harmonious with itself, and each separate truth is in harmony with every other truth. The great truths of the word of God are like the parts of a building, framed by a skillful workman, which, when brought together, every piece to its place, exhibits a perfect adaptation of all its various parts. My mind has been led to this reflection, by a discourse to which I have just been listening, in which many great truths were established by the Scriptures of truth, (in which the intelligent speaker was evidently well read,) but failing to bring these truths together each in its proper place or order, he left room for many a serious objection. His subject was the second coming of Christ, and his order of future events was as follows: Christ comes, raises the dead saints, changes the living, the saints are caught up to meet the Lord in air, the nations of earth are dashed in pieces, the great conflagration takes place, by which the earth is purified, and Christ and the saints reign upon the earth a thousand years. Then the wicked are raised and receive their punishment, and the saints are taken away from earth to that place that Christ is now gone to prepare, which will be their eternal abode. This view is objectionable because it supposes the earth, which contains, or, in other words, is partly composed of, the dust of the wicked, purified a thousand years before their resurrection. It would seem that they must be raised pure and incorrupt, or that those, who are to perish utterly in their own corruption, are brought forth from the purified earth. Peter fixes the conflagration, when the earth and elements shall melt with fervent heat, at the day of the perdition of ungodly men. So, if the burning day is at the second advent, the wicked then will be utterly destroyed, and, consequently, will never have a resurrection. But if the earth is not purified till the close of the thousand years, when the wicked will be raised, the saints, who are raised at the advent, will have to reign the thousand upon the earth while under the curse, or reign with him somewhere else. Again, Jesus says, Blessed are the meek for they shall inherit the earth. This is quoted from Ps. xxxvii, and David adds, And shall dwell therein forever. And, in Revelation, after the new earth is described with the holy City upon it, it is said of the saints, The Lord God giveth them light; and they shall reign (not the limited period of a thousand years, but) forever and ever. The thousand years of chap. xx are past, the wicked raised and devoured by the purifying fire which renovates the earth, the new earth appears, and the overcomer is promised the inheritance of all these things—to reign forever and ever. How beautiful, reasonable, harmonious and scriptural the following order of events: Christ appears, the nations are dashed in pieces, while the saints are gathered and taken to the place that Jesus has gone to prepare for them, where they reign with him a thousand years. Then the wicked are raised and devoured, the elements melt with fervent heat, the new earth appears, and the saints enter upon the possession of the territory of the kingdom prepared for them from the foundation of the world. The earth was not made in vain; it was made to be inhabited. Isa. xlv, 18. The kingdom and dominion, and the greatness of the kingdom under the whole heaven, is given to the saints, and they possess the kingdom forever, even forever and ever. Putting the building together thus, every timber finds its place, and no one is in the way to hinder another from coming to its place and making perfect joints. Each separate event of the prophetic word will be fulfilled in beautiful harmony, and no one will be fulfilled at a time that would preclude the fulfillment of any other. R. F. C.