Seventh-day Adventist Missionary Society · Oakland, Cal. · Aug 3, 1882
General Articles.
By Mrs. E. G. White
The Forbidden Sacrifice.
BY MRS. E. G. WHITE.
WHEN Saul was crowned at Gilgal, the nation seemed unanimous in his support, and he felt that his throne was firmly established. He now dismissed to their homes the vast army that had arisen at his call to overthrow the Ammonites, reserving only two thousand men to be stationed under his command at Michmash, and one thousand to attend his son Jonathan at Gibeah of Benjamin.
Elated with the honor of the recent victory, Saul was disposed to relax his efforts. He preferred the enjoyment of ease and the pomp of royalty to the toil, uncertainty, and danger of the field of battle. Here was a serious error. While his army was filled with hope and courage, he should have proceeded at once to make war upon other enemies of Israel. By neglecting to do this, he lost the opportunity to strike a telling blow for the honor of God and the liberties of the nation.
Meanwhile their warlike neighbors, the Philistines, were active. After the defeat at Ebenezer, they had still retained possession of some hill fortresses in the land of Israel; and now taking advantage of the somewhat disorganized condition of the Hebrew nation, consequent upon the change in the government, these powerful foes had established themselves in the very heart of the country. Yet they were filled with fear at the defeat of the fierce and cruel Ammonites; and had they been attacked with the same courage and energy, they might then have been subdued.
In facilities, arms, and equipments, the Philistines had great advantages over Israel. During the long period of their oppressive rule, they had endeavored to strengthen their power, by forbidding the Israelites to practice the trade of smiths, lest they should make weapons of war. At the conclusion of peace, they had still kept the trade in their own hands, the Hebrews resorting to the Philistine garrisons for such work as needed to be done. Had the men of Israel possessed proper energy and foresight, they would, during the long interval of peace, have secured the services of skilled workmen, and furnished themselves with weapons of war. But love of ease, and the abject spirit induced by long oppression, controlled them. Hence they had suffered even their agricultural implements to become blunt, and none among the Israelites, except Saul and his son Jonathan, possessed a spear or sword.
It was not until the second year of Saul's reign that an attempt was made to subdue the Philistines. The first blow was struck by Jonathan, who at the command of his father attacked and overcame their garrison at Geba. The Philistines were greatly exasperated by this defeat, and they made ready for a speedy attack upon Israel.
Saul was now aroused to the necessity of immediate action. He caused war to be proclaimed by the sound of the trumpet throughout the land, and also issued a proclamation calling upon all the men of war, including the tribes across the Jordan, to assemble immediately at Gilgal. This summons was obeyed.
The Philistines had gathered an immense force at Michmash—“thirty thousand chariots, and six thousand horsemen, and people as the sand which is upon the sea-shore innumerable.” When the Hebrews became apprised of the strength and numbers of the opposing force, and then considered their own defenseless condition, they became terrified and disheartened. Every day saw the army of Saul diminishing, as multitudes of the people stole away to hide themselves in caves, thickets, and pits; and some even fled across the Jordan, to the land of Gad and Gilead. Those who still remained “followed him trembling.”
Where was now Israel's pride and confidence in their king, demanded, as they had declared, “that we may be like all the nations, and that our king may judge us, and go out before us and fight our battles”? Alas, how utterly worthless are all hopes based on human pomp or pride!
Samuel had appointed to meet the king at Gilgal, there to “offer burnt-offerings and sacrifices, and to show him what he should do.” The prophet did not arrive within the allotted time, and as Saul saw their dangers increasing, and the hearts of the people failing for fear, he became impatient. Instead of resorting to prayer, and humbling his soul before God, he determined to do something himself to relieve the difficulties of the situation.
Here is where many have failed, and continue to fail. They will not wait patiently for the Lord to work for them. They desire to be active, and if God does not give them something to do, they will venture to do even what he has forbidden. The Lord had detained his servant, in order to test the faith and obedience of the king. Saul did not stand the test. God had promised to be with him, if he would be obedient. He should have trusted this promise, and waited patiently for divine instruction and guidance. But thinking that something must be done at once to inspire the people with courage, he commanded them to bring forward their victims for sacrifice, and then he presumptuously took the place of priest, and himself offered them upon the altar. This act was a flagrant violation of the divine command that only those should offer sacrifice who had been sacredly consecrated to the work. Moreover, the public nature of the act, as well as the high position of the offender, added greatly to the pernicious influence of his example, and rendered prompt punishment indispensably necessary.
No sooner had Saul made an end of offering sacrifice, than he heard of Samuel's approach, and went out to meet him. But though greeted with demonstrations of reverence and affection, the prophet understood that all was not right. In answer to his pointed inquiry, “What hast thou done?” Saul endea<u>v</u>ored to excuse his own course, by depicting the terror of the people and the danger of an immediate attack from the Philistines. But the prophet returned the stern and solemn answer,—
“Thou hast done foolishly. Thou hast not kept the commandment of the Lord thy God, which he commanded thee; for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not continue; the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee.”
Saul's transgression proved him unworthy to be intrusted with sacred responsibilities. One who had himself so little reverence for God's requirements, could not be a wise or safe leader for the nation. Had he patiently endured the divine test, the crown would have been confirmed to him and to his house. In fact, Samuel had come to Gilgal for this very purpose. But Saul had been weighed in the balance, and found wanting. He must be removed to make way for one who would sacredly regard the divine honor and authority.
An all-wise God had foreseen these events, yet Saul's threatened humiliation was chargeable only to his own sin and folly. God had given him great advantages to develop a right character. The Holy Spirit had enlightened his understanding, giving him clear views of the divine character and requirements, and of his own duty. All this made his sin more grievous.
Had Saul cherished the light which Christ had given him, he would have trusted less to the performance of religious rites, and would have felt more deeply the importance of humbling his heart before God. Impulse would have been guided by reason, and chastened and purified by conscience. But it is difficult for a man whose habits are fixed, to unlearn what he has for years been learning. Divine grace only can effect this transformation.
In the faithful performance of God's will, all the powers of the mind, all the emotions of the heart, will be called forth into their noblest, purest, happiest exercise. Great are the privileges of the Christian, and great the change which must be wrought by the Holy Spirit, ere men sinful by nature can become the sons of God. Mental abilities and spiritual affections, the treasures of memory and the anticipations of hope, are alike to be sanctified by the spirit of Christ, and consecrated to his service. The life of Christ's disciple is begun by faith and continued by obedience.
ALL IS PEACE.
By Frances R. Havergal
Is THIS the peace of God, this strange, sweet calm?
The weary day is at his zenith still,
Yet 'tis as if beside some cool, clear rill,
Through shadowy stillness rose an evening Psalm,
And all the noise of life were hushed away,
And tranquil gladness reigned with gentle, soothing sway.
It was not so just now. I turned aside
With aching head, and heart most sorely bowed;
Around me cares and griefs in crushing crowd,
While inly rose the sense, in swelling tide,
Of weakness, insufficiency, and sin;
And fear and gloom and doubt in mighty flood rolled in.
That rushing flood I had no power to meet,
Nor strength to flee: my present, future, past,
Myself, my sorrow, and my sin I cast
In utter helplessness at Jesus' feet;
Then bent before the storm, if such his will.
He saw the winds and waves, and whispered, "Peace, be still!"
And there was calm! O Saviour, I have proved
That thou to help and save art really near;
How else this quiet rest from sin and fear,
And all distress? The cross is not removed,
I must go forth—in death;
But leaning on thine arm, I dread its weight no more.
Is it indeed thy peace? I have not tried
To analyze my faith, dissect my trust,
Or measure if belief be full and just,
And therefore claim thy peace. But thou hast died;
I know that this is true, and true for me;
And, knowing it, I come, and cast my all on thee.
It is not that I feel less weak, but thou
Wilt be my strength,—it is not that I see
Less sin, but more of pardoning love in thee,
And all-sufficient grace. Enough! And now
All fluttering thought is still; I only rest,
And feel that thou art near, and know that I am blessed.
—Frances R. Havergal.
Why Bear Our Own Cares?
By Horatius Bonar
WHY?—Why should we insist on bearing our own cares when He is ready to bear them for us? Why do we magnify them, and multiply them, and brood over them, as if in so doing we could relieve ourselves, or make them seem fewer and lighter? Let us go with them at once to Him, knowing that it is as self-righteous to keep our cares as our sins from Him. Let us go to Him with thanksgiving as well as prayer. Oh, how thanksgiving lightens all burdens and scatters all shadows! How quickly care leaves us when we rebuke it with "Bless the Lord, O my soul!"—
H. Bonar.
The Book That Makes You Think
By Dr. McCosh
The book to read is not the one which thinks for you, but the one which makes you think. No book in the world equals the Bible for that.—Dr. McCosh.
Various opinions are extant concerning the one thousand years. We cannot give a detailed examination of all these views, but we wish to suggest some ideas, which, if received, will in themselves meet the various positions concerning it.
If the saints are not to inherit the earth until it is made new, and the earth is not made new until the wicked are destroyed, we should at once conclude that the saints do not inherit it until after the thousand years, because it is at the end of that period that the wicked meet their doom. What, then, is the condition of the saints during the thousand years, and what the condition of the earth?
Concerning this thousand years, all are agreed that this period when Satan is to be bound is at the end of six thousand years from creation (which are now nearly expired), for there are so few exceptions that they are of no note. The greatest difference of opinion is in regard to the work of that period, rather than with reference to that period itself. One class claim that this thousand years is prior to Christ's second advent, and that during that time all the world is to enjoy a peaceful reign, having been converted at the commencement of that period. Tares and wheat (righteous and wicked) are to "grow together till the harvest," so there can be no world's conversion prior to the burning day.
Another class take the position that the thousand years' reign is on the earth, after the second advent of Christ, before the earth is renewed. These also claim that during that reign probation is still to continue, that the saints will reign over, and teach, mortal nations, and that these mortal nations are to increase vastly in numbers during that period. It is claimed that the devil is bound that he may not deceive these nations. If this were the case, he is bound that he may not deceive those who have never known his wiles. The Scripture says he is bound "that he should deceive the nations no more, till the thousand years are fulfilled." This implies that he is bound that he may not deceive those whom he has been deceiving. At the end of that period it seems he does deceive them all with the idea that they can capture the saints of God. According to the record, the very ones who have escaped the devil's deceptions for one thousand years, at the expiration of that period are again deceived by him, and devoured by fire from heaven.
Some of the reasons urged in support of this view we will notice briefly.
1. Two texts are read together as though they were one, "They lived and reigned with Christ a thousand years," and, "We shall reign on the earth." Now we fully believe the testimony of both these texts, but they do not say the saints will reign on earth a thousand years. They will reign on earth forever and ever, but that will be in the "new earth wherein dwelleth righteousness," or, wherein the righteous shall dwell. The text does not even say that Christ will reign on earth a thousand years; but they "reigned with Christ a thousand years."
2. It is claimed that if the saints reign a thousand years, they must have somebody to reign over, and so it is said that they must reign over mortals. If they cannot reign a thousand years unless they have mortals to reign over, how can they reign forever and ever without the same?
This thousand years' reign of the saints with Christ seems to be something different from the remainder of their reign. May it not be that this is the period of investigation of the cases of the wicked of the six thousand years, and that then those texts which seem to give the saints a part to act in the final judgment of the wicked will have their accomplishment? Christ said to the twelve, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." This is when he sits "upon the throne of his glory." St. Paul inquires, "Do ye not know that the saints shall judge the world? . . . . Know ye not that we shall judge angels? how much more things that pertain to this life?" This judgment is contrasted with judgment concerning things pertaining to this life, and therefore we understand it to refer to a future judgment. We read also in the testimony of the psalmist, "Let the saints be joyful in glory . . . . Let the high praises of God be in their mouth, and a two-edged sword in their hand, . . . . to execute upon them the judgment written, this honor have all the saints." From the above texts we see there is a work to occupy the thousand years' reign, although there may be no mortal nations for the saints to reign over during that period. The saints, it seems, are in some way to participate with Christ in the examination of, and passing of sentence upon, the wicked nations who have previously lived on earth.
When the saints sing, "We shall reign on the earth," they are already kings and priests, and are prostrating themselves before the throne in Heaven. They sing of Christ, "Thou hast redeemed us to God by thy blood out of every tongue, and kindred, and people, and nation." Although this language quoted is the language of the four beasts and four and twenty elders, it is what all the saints will sing after their final deliverance. This being so, the saints will, at some time, go to Heaven, and thus prostrate themselves in adoration before the throne.
Those who hold to the view that the thousand years' reign will be on earth, generally claim that the saints will never go to Heaven; and therefore, if they reign a thousand years, it must be on earth. Our reply is, The word says, "They shall reign with Christ a thousand years;" and we shall proceed to show that at the commencement of the thousand years, at least, they are with Christ in Heaven. There is no direct evidence to show that the thousand years' reign is upon earth, or that the saints will be on earth again after their ascension, till the end of the thousand years; we have hence concluded that the thousand years' reign will be in the New Jerusalem in Heaven.
But we will now produce other evidence that the saints will go to Heaven. St. Paul says, "The Lord himself 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." But, says the objector, they immediately come down again, and possess the earth. There is no direct evidence to prove that they are on earth again till the end of the thousand years, when the wicked are said to compass "the camp of the saints about and the beloved city."
Another evidence that the saints are to go to Heaven is found in the song of their redemption: "And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harp of God. And they sing the song of Moses the servant of God, and the song of the Lamb." Here is a company who are to stand (after they are redeemed) "on the sea of glass." Where is the sea of glass? St. John tells us, "After this I looked, and behold a door was opened in Heaven, . . . . and behold a throne was set in Heaven, and one sat on the throne . . . . and before the throne there was a sea of glass like unto crystal." There can be no mistaking the location of the sea of glass. It is immediately before the throne of God in Heaven. Here is also direct evidence that the saints will go to Heaven. They are to sing the song of their deliverance on the sea of glass, before the throne of God in Heaven.
The testimony of our Saviour to his disciples, as recorded by St. John, is proof that the saints will go to Heaven at the second advent. We read, "Little children, yet a little while I am with you. Ye shall seek me; and, as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. . . . . Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, whither I go, thou canst not follow me now; but thou shalt follow me afterward." When our Saviour told the Jews, "Whither I go ye cannot come," he said, "I go unto him that sent me." Our Lord's testimony to St. Peter was, Thou canst not follow me to him that sent me—to Heaven—now; but thou shalt follow me there after I have been there. This message fell with sadness upon the disciples, and troubled them; but the Master immediately said, "Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Here is direct evidence that the saints will go to Heaven with Christ after his second coming.
As there is no testimony to prove that the saints will not go to Heaven with Christ after his second advent, we claim that the texts above quoted fully prove that they will go there. The saints are to reign with Christ a thousand years, and we have found that they commence that thousand years before the throne in Heaven. Who can claim that the thousand years reign is on earth, with no evidence that the saints are on earth again until after the thousand years?
It is claimed by some that there are promises which have been made to certain nations that have never been fulfilled; and which cannot be fulfilled in the new-earth state; and so must be fulfilled during the thousand years, when the saints will reign over mortal nations. We have not space here to notice one by one, those peculiar promises that are spoken of, but we will present some forcible objections to the conclusion that they are to be fulfilled on earth during the one thousand years.*
To claim that men can find pardon for their sins after the second advent of Christ does not seem to agree with the plain declaration of Holy Writ. Says Christ, "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." From this text we learn that just previous to Christ's coming, this solemn decree goes forth, showing that each class must still occupy the position in which they are then found. If you say the class who are to have probation are neither just nor unjust, we reply, There is no such class recognized in the word of God. Says Christ, "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad."
Concerning the promises above mentioned, a part of them have been fulfilled. Many of them were conditional; for the conditions were distinctly expressed, and, as the people failed on their part to fulfill the conditions, of course the promises, being conditional, became null and void. Of promises that have reference to national blessings, I see not how they could be otherwise than conditional. To claim that God will bless a nation irrespective of its character, is contrary to all his past dealings with his people. Although there may be instances where promises of national blessings are given, and no condition expressed, yet such condition is always to be understood. This is well expressed by the prophet Jeremiah, "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them."
There is no principle recognized in the word of God by which pardon can be obtained after the second advent of Christ. It cannot be effected by the mediation of Christ; for that ends when he lays aside his priestly garments, and takes his position as king. When our Saviour ceases his mediation, he that is unrighteous must remain so still, for mercy then no longer pleads in their behalf. His offering will then be of no avail to those who have not sought him, as they will be cut off from interest in his blood by the solemn mandate, "Be filthy still." If they offer beasts, the blood of beasts cannot take away sins. Because there is no principle recognized for salvation except the blood and intercession of Jesus, we can see no chance for salvation after that intercession ends; and if so, there can be no probation after his second advent.
It is urged that, as the earth is the territory of the kingdom, and the kingdom is established at Christ's second coming, it must be that it is established on earth, and that the one thousand years' reign is on earth. We do not disagree with the position that the kingdom is finally to fill the earth; for "the kingdom and dominion, and the greatness of the kingdom under the whole heaven," are to be given to the saints of the Most High. It is the new earth, however, that is to be the inheritance of the saints. We understand that the kingdom is established at the coming of Christ, and that it commences when he puts on his kingly robes. His government, or kingdom, we understand, is fully organized in the city above; and when sinners are destroyed out of the earth, and the earth made new, the dominion and greatness of the kingdom will be under the whole heavens.
If the thousand years' reign is in Heaven, and if the kingdom is not established on earth till after that period, the question arises, In what condition is the earth during the thousand years? Whatever condition it is placed in at the commencement of that period, must be its condition to the close, unless we have evidence to the contrary. The prophet Isaiah gives a plain statement of the condition in which the earth will be placed at Christ's coming, "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof . . . . The land shall be utterly emptied, and utterly spoiled; for the Lord hath spoken this word. . . . . The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left."
It does not say there are a few men left on the earth, but the testimony is that the "Lord maketh the earth EMPTY." "The land shall be utterly emptied;" etc. Then these few men left are not on the earth. We suppose those then left are the saints, who, as already shown, will go to Heaven with Jesus after his second advent.
The prophet Jeremiah bears a plain testimony concerning the condition of the earth after being thus turned upside down: "I beheld the earth, and lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and lo, they trembled, and all the hills moved lightly. I beheld, and lo, there was no man, and all the birds of the heavens were fled. I beheld, and lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end." The Lord will not make a full end, for the good reason that the earth is to be restored, and then it will be given to man as his inheritance. The above quotation shows as desolate a condition of the earth as when God first spoke it into existence, for the same language is employed, "Without form, and void." This desolation is in the day of the Lord, and as there is no proof that there is a man on earth again till the end of the thousand years, our position is, that during that period the earth is desolated of its inhabitants.
Again, the Lord says, by the mouth of the prophet Zephaniah, "I will utterly consume all things from off the land saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks with the wicked; and I will cut off man from off the land, saith the Lord. . . . . Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests." This "sacrifice" of the wicked is undoubtedly the same as that mentioned in Revelation.
We read also in Isaiah, "Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it." As the day of the Lord will desolate the land, there will be no mortal nations then for the saints to reign over. The wicked dead have no resurrection till the end of the thousand years; and as the reign of the saints is with Christ, the earth must be desolate during the thousand years.339
Happiness Like Manna
Happiness is like manna. It is to be gathered in the grains, and enjoyed every day; it will not keep, it cannot be accumulated; nor need we go out ourselves, nor into remote places to gather it, since it has rained down from heaven at our very doors, or rather within them.
Shrewd Diplomacy or Rascality
If you gain an advantage over your fellow-man, call it shrewd diplomacy. If your fellow-man gains an advantage over you, call it rascality. The terms are synonymous.
Prayer Requires Confidence
He who prays without confidence, cannot hope that his prayer will be granted.
"Thank You" and "Please."
By John B. Gough
It is a grand thing to be associated with men and women trying to make a drunkard sober. I went to a little mission chapel in New York, and the speakers, of whom there were many, were allowed only a minute each. One woman said in that minute what thrilled me through and through. "The love of Jesus has made my husband and myself mannerly. We used to swear at one another, now we say, 'Thank ye,' and 'Please.'" I tell you, the preaching of infidelity and of all the scientists cannot produce an effect like that in one hundred years, nor yet in five hundred years.
GOD.
By Gabriel Romanowitch Derzhavin
[The following sublime ode to the Supreme Being is translated from the Russian by John Bowring. It was written by one of their most distinguished poets, Gabriel Romanowitch Derzhavin. The ode is said to have been translated into the Chinese and Tartar languages; written on rich silk, and suspended in the Imperial Palace at Pekin. The Emperor of Japan also had it translated into Japanese, embroidered in gold, and hung in the temple of Jeddo.—The Christian at Work.]
O THOU eternal One! whose presence bright
All space doth occupy, all motion guide;
Unchanged through time's all-devastating flight;
Thou only God! There is no God beside!
Being above all beings! Mighty One!
Whom none can comprehend and none explore;
Who fill'st existence with thyself alone;
Embracing all,—supporting,—ruling o'er;
Being whom we call God,—and know no more!
In its sublime research, philosophy
May measure out the ocean-deep—may count
The sands or the sun's rays—but God! for thee
There is no weight nor measure,—none can mount
Up to thy mysteries; Reason's brightest spark,
Though kindled by thy light, in vain would try
To trace thy counsels, infinite and dark;
And thought is lost ere thought can soar so high,
Even like past moments in eternity.
Thou from primeval nothingness didst call
First chaos, then existence;—Lord, in thee
Eternity had its foundation;—all
Sprung forth from thee;—of light, joy, harmony
Sole Origin;—all life, all beauty thine.
Thy word created all, and doth create;
Thy splendor fills all space with rays divine;
Thou art, and wert, and shall be! Glorious! Great!
Light-giving, life-sustaining Potentate!
Thy chains the unmeasured universe surround;
Upheld by thee, by thee inspired with breath!
Thou the beginning with the end hast bound,
And beautifully mingled life and death!
As sparks mount upward from the fiery blaze,
So suns are born, so worlds spring forth from thee:
And as the spangles in the sunny rays
Shine round the silver snow, the pageantry
Of Heaven's bright army glitters in thy praise.
A million torches lighted by thy hand
Wander unwearied through the blue abyss;
They own thy power, accomplish thy command,
All gay with life, all eloquent with bliss,
What shall we call them? Piles of crystal light—
A glorious company of golden streams—
Lamps of celestial ether, burning bright—
Suns lighting systems with their joyous beams?
But thou to these art the moon to night.
Yes! as a drop of water in the sea,
All this magnificence in thee is lost;—
What are ten thousand worlds compared to thee?
And what am I then?—Heaven's unnumbered host,
Though multiplied by myriads, and arrayed
In all the glory of sublimest thought,
Is but an atom in the balance, weighed
Against thy greatness, is a cipher brought
Against infinity! What am I, then? Naught!
Naught! But the effluence of thy light divine,
Pervading worlds hath reached my bosom too;
Yes! in my spirit doth thy Spirit shine
As shines the sunbeam in a drop of dew.
Naught! but I live, and on hope's pinions fly,
Eager toward thy presence; for in thee
I live, and breathe, and dwell; aspiring high,
Even to the throne of thy divinity,
I am, O God! and surely thou must be!
Thou art! directing, guiding all, thou art!
Direct my understanding then to thee;
Control my spirit, guide my wandering heart;
Though but an atom midst immensity,
Still I am something, fashioned by thy hand!
I hold a middle rank 'twixt Heaven and earth,
On the last verge of mortal being stand,
Close to the realms where angels have their birth,
Just on the boundaries of the spirit-land!
O thoughts ineffable! O vision blest!
Though worthless our conceptions all of thee,
Yet shall thy shadowed image fill our breast,
And waft its homage to thy Deity.
God! thus alone my lowly thoughts can soar;
Thus seek thy presence—being wise and good!
Midst thy vast works admire, obey, adore;
And when the tongue is eloquent no more,
The soul shall speak in tears of gratitude.
Glimpses of Heaven.
By Theodore L. Cuyler
ONE of the many internal evidences that the Bible is of divine origin, is furnished by its method of dealing with Heaven. If it were a human composition, it would devote a large space to that existence in which immortal beings are to spend everlasting ages; it would dwell on numberless particulars in its description of the "Better Country." But God's Book devotes over one hundred average pages to the rules of life in this world—even though this life on earth is measured by two or three score of years. Its aim is to show us the way to Heaven; and when we get there it will be time enough to find out what manner of place it is, and what will be the precise employments of its occupants. A very few sentences only in God's word are devoted to the description of the saints' everlasting home. The Bible says just enough to pique our curiosity, and to stimulate speculation, but not enough to lift the sublime mystery which o'erhangs it like a cloud of glory. A few things seem clear to us. It is a place—a distinctly bounded one, or else such words as "walls" and "gates" are a mere phantasy. The light of it proceeds from a central throne; for the Lamb who is in the midst of the throne is the light thereof.
Heaven is assuredly to be home; its occupants one large, loving household. It will meet our deepest social longings; no one will complain of want of "good society." The venerable Emerson is not the only profound thinker who has fed his hopes of "a good talk with the apostle Paul." Dr. Guthrie is not the only parent who has felt assured that his "wee Johnnie would meet him inside the gate." Many a pastor counts on finding his spiritual children there as a crown of rejoicing in that day. The recognition of friends in Heaven cannot be a matter of doubt. Nor will any hateful spirit of caste mar the equalities of a home where all have a common Lord, and all are brethren.
When Cynear, the ambassador of Pyrrhus, returned from his visit to Rome in the days of her glory, he reported to his sovereign that he had seen a "commonwealth of kings." So will it be in Heaven, where every heir of redeeming grace will be as a king and priest unto God, and divine adoption shall make every one a member of the royal family. What a comfort that we need never to pull up our tent-poles in quest of a pleasanter residence. Heaven will have no "moving-day." There will be a delightful permanence in those words "forever with the Lord." The leagues to that home are few and short. Happy is that child of Jesus whose life-work is kept up so steadily to the line that he is ready to leave it at an instance's notice; happy is he who is ever listening for the invitation to hasten to his home.
One of the best evidences of the changed and entirely sanctified condition of Christians in that new world of glory, will be that God can trust us there with complete, unalloyed prosperity. I never saw a Christian yet in this world who could be; even Paul himself needed a "thorn" to prick his natural pride and keep him humble. There is not one of us whose religion might not soon decay, like certain fruits, if exposed to the blazing heat of a perpetual sunshine. Here we require constant chastisements, constant lettings down, and frequent days of cloud and storm. God could not more effectually ruin us than by letting us have our own way.
But in Heaven we can bear to be perpetually prosperous, perpetually healthy, perpetually happy, and freed from even the need of self-watchfulness! The hardest recognition of Heaven will be to know ourselves. We shall require no rods of discipline there, and there will be no house-room for crosses in the realms of perfect holiness. Can it be that you and I shall ever see a day that shall never know a pang, never witness a false step, never hear a sigh of shame or mortification, never see one dark hour, and never have a cloud float through its bright, unbroken azure of glory? Can all this be? Yes, this may all and will all be true of me, if I am Christ's faithful child; but oh! what a changed creature must I be when I get on the other side of that gate of pearl! Heaven will not be a greater surprise to us than we shall be to ourselves.—T. L. Cuyler.
Adversity and Prosperity
By Carlyle
Adversity is sometimes hard upon a man; but for one man who can stand prosperity, there are a hundred that will stand adversity.—Carlyle.