Seventh-day Adventist Missionary Society · Oakland, California · Sep 8, 1881
General Articles.
By Ellen G. White
NOAH'S TIME AND OURS.
BY MRS. E. G. WHITE.
"AND as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed."
In how short a time from the first sin of Adam did sin increase and spread like the leprosy. It is the nature of sin to increase. From generation to generation sin has spread like a contagious disease. Hatred of God's law, and as the sure result, hatred of all goodness became universal. The world was in its infancy, yet after sin was first introduced it soon became fearful in its proportions until it deluged the world. God who created man and gave him with an unsparing hand the bounties of his providence, was slighted and despised by the recipients of his gifts. He was dishonored by the beings he had created. But notwithstanding sinful man forgot his benevolent Benefactor, God did not slight and turn away from him and leave him to perish in his violence and crime without setting before him his wickedness and the result of the transgression of his law. He sent him messages of warning and entreaty. He pointed out definitely his danger if he continued in his rebellion.
God, whom men had slighted and dishonored and whose gracious love and benevolence they had abused, still pitied the race, and in his love provided a refuge for all who would accept it. He directed Noah to build an ark, and at the same time preach to the inhabitants of the world that God would bring a flood of waters upon the earth to destroy the wicked. If they would believe the message and prepare for that event by repentance and reformation they should find pardon and be saved. God did not remove his Spirit from man without warning him of the sure result of his course in transgressing his law. He gave the message to Noah to be given to the people. "My Spirit shall not always strive with man." A continual resistance and contempt of the entreaties and warnings from God through his servant Noah, would separate them from God, and the result would be, infinite mercy and love would cease its pleadings. The Spirit of God continued to strive with rebellious man until the time God had specified had nearly expired, when Noah and his family entered the ark and the hand of God closed the door of the ark. Mercy had stepped from the golden throne, no longer to intercede for man.
Notwithstanding God was working to draw man to himself by the conviction of his Holy Spirit, man in his rebellion was drawing away from God, and continually resisting the pleadings of infinite love.
Noah stood up nobly in the midst of a world who were disregarding God, and were indulging in all manner of extravagant dissipation which led to crimes and violence of every kind. Noah, the faithful preacher of righteousness, unflinchingly and courageously preached to that generation, that a flood of water was to deluge the world because of the unsurpassed wickedness of its inhabitants. He warned that generation to repent, to believe the warning message and find refuge in the ark. What a spectacle to the world as Noah stands forth, connected with God by his obedience in contrast to the world. Numbers were not on the side of right. The world was arrayed against God's justice and his laws. Men of science and of philosophy used their talents and abilities to oppose the message of God. Satan, when tempting Eve to disobey God, said to her, "Ye shall not surely die." Great men, worldly, honored, and wise men, repeat the same story, "Ye shall not surely die," and that God's threatenings are for the purpose of intimidating and will never be verified. "You need not be alarmed, such an event as the world's being destroyed by God who made it, and his punishing the beings he has made, will never take place, for this is not in accordance with science and philosophy. Be at peace, fear not, Noah is crazy, he is the wildest fanatic."
How simple and childlike amid the unbelief of the world was the faith of Noah. His faith was the substance of things hoped for, the evidence of things unseen. His faith was perfected by his works. He gave to the world an example in believing just what God had said. He commenced under the directions of God to construct the ark, an immense boat, on dry ground. Multitudes came from every direction to see this strange sight, the ark, and to hear the earnest, fervent words of this singular man who seemed to believe every word he uttered. His message was to him a reality. A power attended the words of Noah, for it was the voice of God to man through his servant. Some were deeply convicted and would have heeded the words of warning, but there were so many to jest and ridicule the message of entreaty and warning to repentance, that they partook of the same spirit, resisted the invitations of mercy, refused to reform, and were soon among the boldest and most defiant scoffers; for none are as reckless, and will go to such lengths in sin as those who have once had light, have been convicted, and have resisted the Spirit of God. Amid popular contempt and ridicule, amid universal wickedness and disobedience, Noah distinguished himself by his holy integrity and unwavering obedience. He is singular indeed. He was one in the world but not one of the world. Noah made himself the object of contempt and ridicule by his steadfast adherence to the words of God. He obeyed God without a questioning doubt. What a marked contrast to the prevailing unbelief and universal disregard of God's law. While the voice of God, through Noah, was making itself heard in entreaties and warnings, in condemnation of sin and iniquity, Satan was not asleep, he was mustering his forces. He engages his host with gigantic energies to make, through his sophistry, cruelties and oppression, the words of warning from the servant of God of none effect. Evil seems to gain the day. Noah was tested and proved, opposition met him from the great men of the world, from philosophers and men of science so-called, who tried to show him that his message could not be true; but his voice was not silenced; one hundred and twenty years the words of warning continued to be heard in earnest to nes, and were sustained by his energetic work upon the ark. The world might have believed if they would. Had they believed the message of warning, and repented of their evil deeds and submitted to be obedient to God, the Lord would have turned aside his wrath as he did from Nineveh. God's Spirit was striving with the people to lead them to accept and believe the truth, but Satan's suggestions were heeded, their own wicked hearts were more inclined to harmonize with the sophistry of the father of lies than with the pleadings of infinite love. They manifested their indifference and contempt of the solemn warnings of God in doing the same as they had done before the warning had been given. They continued their gluttonous feasts, their festivities, eating and drinking, planting and building, in reference to the advantage to be gained by them in the far future; and they went to greater lengths in wickedness and defiant disregard of God's requirements to testify to one another that they had no fear of God and his commands.
In Noah's day all men were not in the fullest sense heathen idolaters. Many had a knowledge of God and of his law, but in their grand works of sculpture, in their works of art, they professed to be honoring God by representing him in the works of their own hands, in the similitudes which they had made of God. These works of art were worshiped as God and the Creator was forgotten. The class who professed a knowledge of God were the ones who had the greatest influence, and took the lead in making of none effect his word spoken to them by Noah. They not only rejected the message of the faithful preacher of righteousness themselves, but like their master the devil they sought every means in their power to prevent others from believing and being obedient to God. To every one comes their day of trial and of trust. While Noah was sounding the note of warning of the coming destruction of that generation, was their day of opportunity and privilege to become wise unto salvation. But they gave their minds to the control of Satan rather than God, and he deceived them as he did our first parents. He set before them darkness and falsehood in the place of light and truth. They accepted the sophistry and lies of Satan because the most acceptable to them, and the most in harmony with their corrupt lives, while truth which would have saved them, was rejected as a delusion. Noah to them was regarded as a fanatic, and they did not humble their hearts before God, but continued their disobedience and wickedness the same as if God had not spoken to them through Noah. But Noah stood like a rock amid the tempest. He was surrounded by every species of wickedness and moral corruption; yet his faith wavered not. Undaunted he stood, the faithful messenger of God, amid the scoffs and jeers of the world, an unbending witness for God. His meekness and his righteousness were shining brightly in contrast to the revolting crimes, intrigue, and violence continually practiced. Connection with God made him strong in the strength of infinite power, while his solemn warning voice for one hundred and twenty years fell upon the ears of the inhabitants of that generation in regard to events, which, as far as human wisdom was concerned, would be impossible to transpire. The world before the flood reasoned that for centuries the laws of nature had been fixed. The recurring seasons had come in their order. The rivers and brooks had never yet passed their boundaries, but had borne their waters safely to the proud sea. Fixed decrees had kept the waters from overflowing their banks. But these reasoners did not recognize the Hand that398had stayed the waters, saying, Thus far shalt thou go and no farther. As time passed on without any apparent change in nature, men began to be reassured whose hearts had trembled at times with fear. They felt secure in their unbelief. They reasoned then as men reason now, as though nature was above the God of nature, and her ways were so fixed that God himself could not change them, thus making in the minds of the world God's messages of warning a delusion, a grand deception, reasoning that if the message of Noah was correct, nature would be turned out of her course of order.
The days of Noah, Christ tells us, were as the days prior to his appearing in the clouds of heaven. Noah's day prefigures the present age. The world's Redeemer, who knew best the history of the past, is the true prophet of the characters of the future. Human nature in Noah's day, uninfluenced by the Spirit of God, was the same as in our age. Jesus in his assertions and representations recognizes Genesis as the words of inspiration. Many admit the New Testament to be divine, while they show no special regard for the Old Testament Scriptures; but these two grand books cannot be divorced. Inspired apostles who wrote the New Testament are continually carrying back the minds of the searchers of Scripture to the Old. Christ carries the minds of all generations, present and future, to the Old Testament. He refers to Noah as a literal person who lived; he refers to the flood as a fact in history; he shows the specification of that generation as characteristic of this age. The Truth and Life has anticipated the questioning and doubts of men in regard to the Old Testament by pronouncing it divine.
AT EASE IN ZION.
By Horatius Bonar
At ease in Zion! What are souls to him?
He rests on roses, while the world is dying;
Millions are passing on to their long doom,
The nations in profoundest darkness lying,
For love and help and healing vainly to us crying.
At ease in Zion! Can a soul redeemed,
That should, while here, be solemn vigils keeping,
Sit idly on its couch of luxury,
When the world lies in saddest slumber sleeping,
In pleasure's deepest draught its senses madly steeping?
At ease in Zion! Where is then the cross,
The Master's cross, all pain and shame defying?
Where is the true disciple's cross and cup,
The daily conflict and the daily dying,
The fearless front of faith, the noble self-denying?
At ease in Zion! Shall no sense of shame
Arouse us from our self-indulgent dreaming?
No pity for the world? No love to Him
Who braved life's sorrow and man's disesteeming,
Us to God's light and joy by his dark death redeeming?
— Horatius Bonar.
THE HEBREW "TABAL."
By J. B. Tombes
It is a remarkable caprice of scholarship, that Dr. Young in his "Analytical Concordance of the Bible," should render the well-known, and as well-defined Hebrew word tabal, by the terms moisten and besprinkle. It is also as inexplicable that he should render the Greek verb baptizo (baptizein) to consecrate, and this too as a literal meaning. Whatever worth Dr. Young has as a Biblical philologist, he has certainly shown the least possible in his handling these sacramental terms.
The Bible argument, in support of the New Testament immersion, is so strongly emphasized by the one only meaning of tabal, viz., to dip or immerse, that some Pedobaptist scholars, in order to serve a purpose, have attempted to foist on this word the sense of moisten and sprinkle. When pressed for a reason for so doing, they will refer us to the Latin tingo, used by some eminent lexicographers in their definition of tabal, as warranting them in such renderings. Now no genuine scholar needs to be told that the literal meaning of the Latin tingo is immergo or immersion. Turtullian (in second century) uses tingo forty-nine times in his writings, in every instance, however, in the exclusive sense of immersion, e. g., "in mortem ejus tinctisimus" (Rom. 6:3). So also Jerome (fourth century) in Latin Vulgate. The Roman orator and philosopher, Cicero, so renders the word, e. g., "Tunica sanguine tincta"—dipped in blood. As it respects the lexical use of the word we may refer to the distinguished Buxtorf. I speak from personal inspection. In his "Concordantia Bibliorum Chaldaical," he always renders the Hebrew tabal by some form of tingo. In this Buxtorf follows Jerome and Turtullian, e. g., "tinxerunt togam ejus in sanguine"—dipped his coat in blood (Gen. 37: 31). Parkhurst and Prof. Sophocles make the same use of tingo. Leverett defines dipped by intinctus. So also Littleton's English, Latin, Greek, and Hebrew Lexicon defines the English dip by tingo—"dipped, in-tinctus." Elliott's large Dictionary in Latin, German, and English, renders tingo "to dip, to dip a thing into a liquid." This Lexicon also renders the English work dip "tingo, mergo, immergo." So also Schrevelius, Bolles, Barclay, Webster, and others. It will appear, therefore, that Dr. Young and others who would resort to the Latin tingo, to find some relief in their garbled use of tabal, can only meet with disappointment.
The seventy learned interpreters, in their translation of the Hebrew Scriptures (282 B. C.) into the Macedonian Greek, in every instance save one, have rendered tabal by bapto or its derivative baptizo. I have carefully compared the Septuagint version with the Hebrew. And here we learn an important fact, viz., that the sacred Hebrew text comes into closer connection with that of the New Testament Greek, which is quite nearly the same dialect as that of the Septuagint. So we find that like phrases and style characterize each. This relationship or connection may be illustrated in the New Testament ecclesia, which finds its etymological counterpart in the Hebrew qahal (assembly); but it must be borne in mind that the seventy interpreters had long previously translated the Hebrew qahal by ecclesia (Ps. 22:22; Deut. 23:2, 4; also 18:15, and other passages). And no circumstance is better known than that our Lord usually quotes from the version of the Seventy. As it respects the Hebrew tabal it was as current a word as any in the Syro-Chaldee, the vernacular of Jesus and the New Testament writers, though they composed the sacred writings in the Greek of their times—the Macedonian. It is plain that the New Testament baptizo, sustained by the celebrated version of the seventy learned interpreters, is the synonym of the Hebrew tabal. Now, what is the radical meaning of this word? Here we must refer to the best authorities. Gesenius, in his Hebrew-German Lexicon (second edition) renders tabal by one word only, viz., eintauchen, to dip.
Permit me to say, Mr. Editor, that my quotations are directly from the authors themselves, whose works I have personally consulted. I may refer to the English, Hebrew, and Chaldee Lexicon Concordance (Wilson's), second edition, 1866, London. This work thus defines tabal "to plunge, to dip in any fluid, to dye." The Hebrew and Chaldee Lexicon of the Old Testament by B. Davis, or Student's Hebrew Lexicon, defines tabal "to dip, to sink into," 2 Kings 5:14, "ultimate from tab (depth), German taufen." So Davidson defines tabal, "to dip, immerse." Hebraist's Vade Mecum renders tabal by one term only, viz., dip. The Novum Testamentum (tetra-glottero), with version of the Latin Vulgate, and German of Luther, renders tabal always by the German word taufen (to dip), or its equivalent tauchen (to plunge). A more critical work on the New Testament Scriptures is not extant than the Biblica Theological Lexicon of Herman Cremer, Professor of Theology in the university of Griefswald, 1872. After defining baptizo (I quote directly from his Lexicon) immerse, submerse, he quotes the Septuagint rendering of tabal by baptizo. He maintains the only meaning of tabal, viz., "to dip, to immerse." I must omit, for room, other important references. But there are other and different proofs of the one only meaning of the Hebrew tabal. I refer to the sacred text itself, to the laws of verbal construction and interpretation, perhaps the best of all evidence, as it lies at the foundation of all reliable lexicography. Had Dr. Young, in his grand undertaking of compiling an Analytical Concordance of the Bible, studied more carefully the laws of language and interpretation, he would doubtless have produced a much less objectionable work.
But I wish to refer to a syntactical construction, which, I am sure, necessitates the only meaning tabal has, viz., immersion. The principle is this, that tabal is invariably, in its Bible use, followed by (Hebrew preposition "in" "into") attached to the fluid, with the solid in the accusative. Dr. Wise, an eminent Jewish Rabbi and Hebraist (editor of the Israelite, Cincinnati) cites only one exception to this construction, viz., Lev. 4:17. And yet here (Lev. 4:17) there is evidently an ellipsis, viz., into the blood. We will turn to Lev. 4:6. We read: "The priest shall dip (tabal) his finger into (be) the blood," etc. The syntax is evident, the preposition be (into) follows tabal and is attached to the fluid (e. g., badam), with the solid (etsha, finger) in the accusative. I quote directly from the Hebrew Bible. As the principle here illustrated is universal in the Hebrew Bible, I have only to say, that in these instances it is plain that the fluid remains at rest and is governed by the preposition into; the solid, on the other hand, in the act of baptism, is in motion. It follows, then, that there is a syntactical impossibility for tabal to be rendered otherwise than in the sense of to dip or to immerse. But there is nothing so convincing as evidence. I will furnish Dr. Young's rendering of Job 9:31: "Yet shalt thou sprinkle (tabal) me in or into the ditch." Now any one can see that such rendering of tabal is simply ridiculous; for how could Job be sprinkled into the ditch? Then the construction of the sentence is unmistakable; tabal is here, as always, followed by the preposition into (be) with its regimen, e. g., beshachath, into the ditch. Again, take Dr. Young's rendering of 2 Kings 5:14; "Then went he down and sprinkled (tabal) himself seven times in or into the Jordan." Here the same regimen occurs, viz., bayardeen, into the Jordan. Naaman could not have sprinkled himself into the Jordan. The Septuagint renders correctly (while the Analytical Concordance does not), "And Naaman went down and dipped himself (ebaptisato—middle voice) in the Jordan." Again take 2 Kings 8:15, "And he took a thick cloth and sprinkled (so says Dr. Young) it in the water." Here tabal, which Dr. Y. renders sprinkle, is followed by the usual preposition be (Hebrew "in" or "into") attached to the fluid, with the solid (cloth) in the accusative, being in motion in the act of baptism, while the fluid is quiescent. It is, therefore, nothing short of persistent stubbornness or ignorance that insists on the rendering of the Hebrew tabal otherwise than "to dip or to immerse." —J. B. Tombes, in Herald of Truth.
The Punishment of Wickedness
A GENTLEMAN once said to a wicked man: "You do not look as if you had prospered by your wickedness." "I have not prospered," replied the man. "With half the time and energy I have spent, I might have been a man of property and character. But I am a homeless wretch: twice I have been in State prison; I have made acquaintance with all sorts of miseries; but I tell you my worst punishment is in being what I am."
THE WISDOM OF THE SHEPHERDS.
THERE are four things in the conduct of the shepherds to whom the angels announced the birth of Christ, which are to be earnestly commended:—
1. As soon as they received the message, they said one to another, "Let us now go and see this thing which the Lord hath made known to us." Whenever truth is urged upon the mind it should be candidly examined at once. When we feel a good impulse within us we may know that it is from the same source as the message which came to the shepherds, and if followed, it will lead us to the same Christ.
II. "And they came with haste." They not only resolved to go, but they went and with haste. One decisive act is worth a hundred resolutions. It is better to do the good thing now, than resolve to do it next year. The present moment is vastly better than the more convenient season.
III. "And when they had seen it, they made known abroad what they had found." Many professing Christians keep all they get of Christ to themselves; an easy matter in such cases, for they do not get much. How much better like the shepherds to tell it to others in such an earnest way that "all they that heard it wondered."
IV. "And they returned glorifying and praising God." It meant something to them to have found Christ. Their lives were filled with joy and praise, and it might and should always be so. And yet how few Christians' lives really abound in joy. How many are really dark and gloomy. Such lives have room for a great deal more of Christ in them.—Golden Rule.
DISCIPLINE.
THERE was a very aged gentleman who in my boyhood visited often at my father's house. He had been a member of Parliament, which, in his young days, implied even more social distinction than it does now. His manners were charming, and he was venerable in character as well as in years. He was very kind to me, and boy as I was, treated me with never-failing courtesy. One day, when I fretted a little in his presence under the bonds of discipline, he laid his hand upon my shoulder and said: "Let me tell you a story of the great Dr. Parr. You know, of course, who he was; what a power he was in literature, in politics, and in the church. One day I dined in company with him, and he attracted much attention in his wig and his little black silk apron that he wore like a bishop. The conversation turned upon training in schools and colleges, and there was a self-sufficient young man at table who made himself conspicuous by a disagreeable and noisy denunciation of discipline, as something that was calculated to break down a youth of spirit. Parr said nothing for a while, but at last, taking advantage of a pause, he turned to the young man and said, in his lisping way: 'I'm not thurprithed, thir, at your objection to dithipline. Dithipline, thir, maketh the thcolar; dithipline, thir, maketh a gentleman, and the lack of dithipline hath made you, thir—what you are.'"—Richard Grant White.
PRIVILEGE OR DUTY.
Personal religion is regarded too much as a privilege, not as a duty which has passed into a privilege because it is enjoyed, but as a privilege which can be waived. Many seem to think that if they choose to be irreligious and take the consequences, it is an affair of their own, and that they ought to be let alone. Hence they get impatient at any urgency in attempting to turn them to the Christian life. They say, practically, "You need not worry about me. You have warned me of my danger. You have given me the invitation. You have done your duty, and cleared your skirts." This plea also seems many times to satisfy those who are attempting to lead men to the Christian life. The spirit seems to be, "I have done my duty by him, and now if he chooses to go to perdition, let him go." The mistake is made on both sides of regarding personal religion as simply a privilege, just as it is one's privilege to secure his rights in a court of justice. If a man owes one a debt, and attempts to cheat him out of it, it is the creditor's privilege to call the power of the State to his assistance in enforcing his just claim, even though it be for a very petty sum. No man in the entire State, be he Governor or Judge, has any right to deny him that privilege. But he can waive his privilege. He can say, "I would rather be cheated out of my just dues than go to the law." Whether he will go into court or not depends upon his choice. Not so with honesty or truthfulness. If a man is in a right moral condition it will be a privilege to him to speak the truth and to deal honestly, but not a privilege in such a sense that it can be waived. He may refuse going into the law and take the consequences, but he may not refuse to be honest or truthful, and take the consequences. Duty has a grip upon him in reference to these, and the only way to get along comfortably with duties is to choose to go the same way with them.
So if the gospel were exhausted in the invitation, "Come unto me all ye that labor and are heavy laden, and I will give you rest," we might be content with simply and earnestly joining in Paul's beautiful and touching plea, "I beseech you therefore, brethren, by the mercies of God," etc., and give up all souls that would not heed his appeal to the motive of gratitude and to their higher self-interest. But duty to God and duty to fellow-men remain, whether a man will take care of his own interests or not.
One who is not a Christian may be a better father or a better mother than another who is, or who professes to be, a Christian, but this one cannot be as good a father or as good a mother as he or she would be if an earnest and faithful Christian. And it is every one's duty not only to be better than somebody else in their relations, but to do the best possible. Therefore no father or mother has a right to take the risk of neglecting to be a Christian. The interests of the child are jeopardized thereby. Duty to the child has a demand to make. The same is true of other relations. The claim of God, and the claims of fellows, as well as self-interest, must be pressed upon men, and accepted by them.—Golden Rule.
THE DUTY TO PRAISE.
In an essay on the "Duty to Praise," which we commend to all who have to do with children, Mr. William Matthews says that a certain amount of self-esteem seems absolutely necessary to keep men alive and in heart."
This trait makes it expedient that praise should be given where praise is due. Many men are not able, because they do not think themselves able. They need to be encouraged, in order to get the best work out of them.
Sir Godfrey Kneller was so eminent as a portrait painter that ten crowned heads and a score or more of princes sat to him. Men said he was vain, and he was; and what is more he knew it, and used his love of approbation to spur him to do his best.
"Praise me, Mr. Pope," he said to the poet, when he was sitting to him. "You know I can't do as well as I should unless you praise me."
Not a few boys have illustrated the proverb, "Give a dog a bad name and he will deserve it." The father of Dr. Adam Clarke, the Biblical commentator, seldom praised him, except for his ability to roll large stones. He thought his son a dunce, and said so. Of course the boy had no faith in himself.
But one day, a teacher called at the house, who knew that a little judicious praise went a great way toward making a man of a boy.
"That boy," said the father, "is very slow at learning; I fear you will not be able to do much with him."
Adam's heart sunk to a lower depth. But the wise teacher, laying his hand on his head, said:—
"This lad will make a good scholar yet."
Instantly, the sympathetic touch and word begot in the so-called dunce the hope that he too could learn.
The hope stimulated the unused mind. He became conscious of mental power. He learned his lessons with ease.
"I could have doubled the effort," he says, "had it been required."
That bit of judicious praise gave to the Methodist their famous Biblical commentator.—The Youth's Companion.
IN THE SUNSHINE.
SUNSHINE is good for health. The flowers are all brighter for it. It brings warmth, and light, and life. How gloomy it must be to live in the distant northern regions where there is no sun to be seen for six months! But on the other hand, how bright and beautiful it must be there when the sun shines for six months! So if there is a long night, there is a long day to follow.
Sunshine in the face is also very beautiful. This can come only from a sunny heart. We like to see boys and girls with bright, sunny faces, looking as though they felt happy. It is not pleasant to see a child with a dark frown like a cloud on its face. We have seen such children, who would make a warm room chilly. Ugh! how everybody shivers when they come near. They are so cross, ill-natured, selfish, and gloomy, that nobody is pleased with them. On the other hand, there are children whose faces are always bright, and they make everybody happy who sees them.
Remember, then, to have the heart full of light, and joy, and peace; and the face will be sure to show it. If the blessed Saviour dwells in the heart, he will surely bring the sunshine, and not only our faces, but our daily lives, will show it. It will be seen in our treatment of parents, and brothers and sisters, and friends. Keep in the sunshine!—S. S. Advocate.
WAITING.
By Bishop Ryle
MANY know the truth and approve it. They mean one day to be decided followers of Christ; but at present something hinders them; is this your state of soul?
Listen to me while I press upon your conscience a simple question. Do not turn away from it; sit down and answer it if you can: What are you waiting for?
Are you waiting till you are sick and unwell? Surely you will not tell me that is a convenient season. When your body is racked with pain—when your mind is distracted with all kinds of anxious thoughts—is this a time to begin the mighty work of acquaintance with God?
Are you waiting till you have leisure? And when do you expect to have more time than you have now? Every year your life seems shorter than the last; you find more to think of or to do, and less power and opportunity to do it. And, after all, you know not whether you may live to see another year. Boast not yourself of to-morrow—now is the time.
Are you waiting till your heart is perfectly fit and ready? That will never be. It will always be corrupt and sinful—a bubbling fountain, full of evil. Delay not; better begin as you are.
Are you waiting till the devil will let you come to Christ without trouble? That will never be; if you would be saved, you must fight for it.
Are you waiting till the gate is wide? That will never be. It will not alter. It is wide enough for the chief of sinners, if he comes in a humble self-abased spirit. But if there is any little sin you are resolved not to give up, you will never, with all your struggling, get in.
Are you waiting because some few Christians are inconsistent, and some professors fall away? Hear the word of the Lord Jesus, "What is that to thee? follow thou me."
Oh, lingering friend, are not your excuses broken reeds? Are not your reasonings and defenses unprofitable and vain? Be honest—confess the truth. You have no good reason for waiting. This day I charge you to throw away indecision—wait no longer— be decided for Christ, lest waiting, your soul should be lost—forever lost.—Bishop Ryle.
REVERENCE IN THE PULPIT.
WHERE there is no reverence, there is no godliness. Where seriousness and holy awe are in feeble exercise, there the "powers of the world to come" are feebly operative. But how deplorable are the examples presented every week of the absence of this sentiment from the pulpit. We can hardly believe the types which thus spell out for us in the newspapers the words of irreverence and of flippant nonsense which are substituted for the gospel of Jesus Christ in some of the pulpits of our land.
The great reform so needful now-a-days must begin at the altars of God. Let the priests cease to offer strange and unhallowed fire. Let them cultivate in their own experience and speech that reverence which their people must feel if they are to be spiritually elevated. And we apprehend that the shortest road to reverence will be found in a more scrupulous adherence to Bible truths.
Let the pulpit be occupied with important themes; let sin, righteousness and a judgment to come, fill the mind of the preacher, and we shall read of no laughter, no applause. Let substantial doctrines be preached, and we shall not be shamed by reading such dreary columns of politics, personalities, and things bordering on the profane. Bats fly at night because the light is gone. Frivolity fills the mind because reverence is not there. Would it were possible to bring the shadow of God's presence over the mind of every popular preacher. We should soon see the effects in a better type of godliness throughout the church. "Let us have grace whereby we may serve God acceptably, with reverence and godly fear."—The Presbyterian.
A CURIOUS STORY FROM EASTERN ASIA.
A CURIOUS story is current in the eastern portion of central Asia respecting the overthrow of the Guebre fire worship once predominant there by the Buddhist creed imported from China. Whether historically true or not, the tale is at least thoroughly characteristic of the people and the country which produced it. It was the custom of the Guebres to insist that whenever any attempt was made to introduce the worship of a foreign God, the new-comer's image should be brought into direct contact with their sacred fire, and that the votaries of the conquered deity should at once quit the field. For many years the fire had the best of it, and the unfortunate gods who faced it either crumbled to ashes or melted away according to the material of which they were composed. At length a colony of Chinese Buddhists came in from the East, and the usual test was applied to their sacred image. But the high priest of Buddha, thinking that the latter's divine power had need of a little secular aid, had previously filled the image with water, and stopped with wax the tiny holes which perforated its sides. Accordingly, the moment the wax melted, the hitherto invincible fire began to hiss and spatter in a very unpromising way, and finally went out altogether, whereupon its crest-fallen worshipers instantly abandoned the field to their opponents.
THE DRAMA IN CHURCH.
A CHICAGO paper announces as a novel method of raising money for church purposes, the following: "The great moral French drama entitled 'Married Life' will come off Friday evening of this week at the Baptist Church. The dramatic company have made arrangements whereby the net proceeds will be given to the Baptist building-fund, and it is hoped that all who feel an interest in the upbuilding of public improvements will be present to give in their mite. The popularity of this play is too well known to give it greater praise. At the conclusion of this play one of the most laughable and moral farces ever played will follow, entitled 'A Regular Fix.' The whole exercise to be interspersed with some choice instrumental music. At the close of the concert exercises the friends of the pastor are invited to tarry and have an oyster supper and a general good time. The Elder and lady will be there to make it pleasant for you."—Selected.
EARTH'S CROWN
By Thomas Carlyle
In a valiant suffering for others, not in a slothful making others suffer for us, does nobleness lie. The chief of men is he who stands in the van of men, fronting the peril which frightens back all others; which if it be not vanquished, will devour the others. Every noble crown is, and on earth will forever be, a crown of thorns.