Signs of the Times, Vol. 12, No. 40. (10/21/1886)

Signs of the Times

Oct 21, 1886

International Tract and Missionary Society · Oakland, California · Oct 21, 1886

General Articles.

By Ellen G. White

The Law Immutable.

BY MRS. E. G. WHITE.

HOW WONDERFUL in its simplicity, its comprehensiveness and perfection, is the law of Jehovah! In the purposes and dealings of God there are mysteries which the finite mind is unable to comprehend. And it is because we cannot fathom the secrets of infinite wisdom and power that we are filled with reverence for the Most High.

There are men who proudly boast that they believe only what they can understand. But the folly of their vaunted wisdom is apparent to every thoughtful mind. There are mysteries in human life, and in the manifestations of God's power in the works of nature,—mysteries which the deepest philosophy, the most extensive research, is powerless to explain.

But there is no mystery in the law of God. The feeblest intellect can grasp these rules to regulate the life and form the character after the divine Model. If the children of men would, to the best of their ability, obey this law, they would gain strength of intellect and power of discernment to comprehend still more of God's purposes and plans. And this advancement may not only be continued during the present life, but it may go forward during the eternal ages.

However far we may advance in the knowledge of God's wisdom and his power, there is ever an infinity beyond.

Men shut out from their souls the rays of divine light by refusing to walk in it as it shines upon them. How many will sacrifice purity of heart, the favor of God, and their hope of Heaven, for selfish gratification or worldly gain! The question comes home to every soul, Shall I obey the voice from Heaven, in God's ten words, or shall I join with the multitude who trample upon the law of Jehovah?

God will not always bear with the sinner. Christ declares that there is a greater sin than that for which Sodom and Gomorrah were overthrown. It is the sin of those who have a knowledge of Christ's life and his death in their behalf, but who continue to transgress the law of God. They may look upon Calvary, they may see the Son of God agonizing in the garden and dying upon the cross, and yet many for whom he has made this great sacrifice refuse to obey the law which he died to vindicate. It will indeed be more tolerable for Sodom and Gomorrah in the day of Judgment than for these transgressors of God's law.

The infinite sacrifice which Christ has made to magnify and exalt the law, testifies that not one jot or tittle of that law will relinquish its claims upon the transgressor. Christ came to pay the debt which the sinner had incurred by transgression, and by his own example to teach man how to keep the law of God. Said Christ, “I have kept my Father's commandments.” In consideration of all the facts so clearly establishing the claims of God's law, with Heaven and eternal life in view to inspire hope and induce effort, it is inconceivable how so many professing to be servants of God, can set aside his law and teach sinners that they are not amenable to its precepts. What a fatal delusion! Satan first devised this heresy, and by it he enticed Eve into sin. The sad results of that transgression are before us.

We are living in a land of bondage and of death. Multitudes are enslaved by sinful customs and evil habits, and their fetters are difficult to break. Iniquity, like a flood, is deluging the earth. Crimes almost too fearful to be even mentioned, are of daily occurrence. Shall we say that all this is because men live in obedience to the will of God, or is it because ministers and people hold and teach that its precepts have no binding force?

Men professing to stand as watchmen on the walls of Zion, speak of the Jewish age as one of darkness. They represent the religion of the Hebrews as consisting of mere forms and ceremonies, and present in striking contrast the glorious light and privileges of the gospel age. While it is pleasing to God that we prize the blessings of the gospel, he is dishonored, and Christ's mission is misrepresented, by those who belittle his work in ancient times, as seen from the history of Adam down to the Christian era.

In what contrast to the teachings of these men are the words of Moses, the prophet whom God honored above all other mortals, talking with him face to face, as a man speaketh with a friend. Moses possessed a spirit which is rarely found at the present day. He had a sacred regard for the right, a morality unmingled with selfishness and policy, and grandly rising above respect for times and people. Moses fully understood the force of his words, as he challenged the Hebrew host: “For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?”

Moses understood the sacred character and value of the divine law. Israel was highly honored of God, and the surrounding nations looked with admiration and wonder upon them. Their laws and discipline, when compared with the laws of other nations, seemed even to their enemies in every way superior to their own. Moses stands forth superior in wisdom and integrity to all the sovereigns and statesmen of earth. Yet this man claims no credit for himself, but points the people to God as the source of all power and wisdom. Where is there such a character among men of this age? Those who would speak contemptuously of the law of God are dishonoring him and casting a shadow over the most illustrious character presented in the annals of men.

In that memorable sermon upon the mount, in which our Saviour announced to his followers the principles of his government, he expressly declares the perpetuity of the moral law. His solemn warnings to the neglecters and despisers of the law of God are echoing down, even to our time: “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” And in consideration of the claims of the law, he continues: “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven.”

Obedience to the law of God was the only condition upon which ancient Israel was to receive the fulfillment of his promises. Obedience to that law will bring as great blessings to individuals and to nations now as it would have brought to the Hebrews. The history of that people was recorded for our benefit. We should study it with a prayerful heart, and seek to shun the sins that brought upon them the wrath of God.

Christ came to teach men the way of salvation. And when the shadowy services of the former dispensation were no longer of any value,—when type had met antitype in the death of Christ—then we might expect that if the law of ten commandments were no longer binding, Christ would declare its abrogation. If the Old Testament Scriptures were no longer to be regarded as a guide for Christians, he would make known the fact.

Let us briefly notice a few events that occurred after the resurrection. As two of the disciples were traveling to Emmaus, conversing in sad tones of their disappointed hopes, Jesus himself, concealing his identity, drew near, and with words of sympathy sought to draw from these sorrowing ones the cause of their grief. Although they had reason to regard with distrust and fear all men outside the little circle of believers, yet they freely unburdened their hearts to this stranger. Now was the time for Jesus to give those lessons which he would have repeated to his followers in all coming time. He reproved those disciples for their unbelief in not accepting the word of God just as it reads. And “beginning at Moses and the prophets,” he expounded to them the scriptures concerning his mission and his work. He then impressed upon them the fact that Jesus did come exactly as foretold by the prophets. The hopes of the disciples were revived as the words of the Old Testament were clothed with new life

and power. Their hearts burned within them, and when Christ made himself known, they were ready to accept him as the risen Saviour.

That same night he revealed himself to the disciples assembled at Jerusalem. He did not point to the mighty works which he had done, to awaken their faith in him as the promised Redeemer. But he went back to Moses and the prophets and explained the scriptures concerning himself. The Old Testament, the “sure word of prophecy,” is the only key that will unlock the New Testament Scriptures, and show that Jesus Christ revealed in the gospel is the Son of God, the long-expected Messiah.

Holy prophets have foretold the manner of Christ's birth, the events of his life, his mission, and his death and resurrection. In the Old Testament we find the gospel of a coming Saviour. In the New Testament we have the gospel of a Saviour revealed as prophecy had foretold. The light of the gospel in the New Testament reflects its glory back upon the Jewish age, showing the significance and importance of the typical sacrifices prefiguring the Lamb of God.

There is no discord between the teachings of Christ in the Old Testament and his teachings in the New. While the Old Testament is constantly pointing forward to the true Offering, the New Testament shows that the Saviour foretold by prophecy, and prefigured by the typical offerings, has come. The dim glory of the Jewish age has been succeeded by the brighter, clearer glory of the Christian age. But not once has Christ stated that his coming destroyed the claims of God's law.

In the very last message to his church, by way of Patmos, the risen Saviour pronounces a benediction upon those who keep his Father's law: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.”

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 Time of the Lord’s Return.

By E. P. Goodwin

THE Scriptures teach the doctrine of a literal, visible, personal return of the Lord Jesus Christ; a return distinct from, and in the Word never confounded with, death, nor the descent of the Holy Spirit, nor his indwelling and manifestation in the hearts of believers. Very naturally then comes the question, When is this return to occur?

First, then, it should be noted that the Scriptures are express in declaring that the precise time is not revealed and cannot be known. Many devout Christians have been led into most mischievous errors by well-meant but unwarranted speculations, assigning a specific date for the coming of the Lord. It would seem as if his own decisive testimony should prevent such theorizing. Speaking on this very point he said, “But of that day and that hour knoweth no man, no, not the angels which are in Heaven, neither the Son, but the Father.” Mark 13:32. And when, after his resurrection, the disciples put to him the question, “Lord, wilt thou at this time restore again the kingdom to Israel?”—a question involving this same matter of the date of his return—his reply was, “It is not for you to know the times or the seasons, which the Father hath put in his own power.” Acts 1:7. Such language shuts the door squarely against all inquiry on this point. Whoever, therefore, attempts to assign dates, puts the finger on the year or the day in which the Lord is to come, is prying into the secret things that belong to God, and will inevitably mislead students of Scripture and dishonor the very Word which such exposition aims to exalt.

But while this is true, it is equally true that the Scriptures give us very specific statements as to certain great features which will condition and characterize the Lord’s return. In examining these, many Scripture students overlook one point of great importance, and are led into difficulty thereby. The point is this: that Scripture writers never attempt to give us what has been termed “The Perspective of Prophecy.” That is to say, they see the visions of the future and speak of them as though all were occurring consecutively and at one crisis or period. They make little or no account, as a rule, of the time intervening between the different events. They look upon these much as a distant observer does upon the peaks of the Rocky Mountains, seeing them as a single, huge, many-pinnacled range, sharply defined in one continuous skyline. Whereas when one draws nearer and begins to climb them, he finds that what seemed one range is subdivided into a series of ranges, with broad parks and huge cañons lying between, and the peaks that seemed nearest because of their majesty, retreat farther and farther as advance is made toward them.

The prophecies respecting Christ strikingly illustrate this principle. His first and second comings, his humiliation and his glorification, his sufferings and his kingship, are spoken of side by side, and [in many instances] without any allusion to the centuries lying between the two classes of facts. Take the prophecies of Isaiah, for example. In chapter 9:6, 7, is first the announcement of the birth of the Babe of Bethlehem, and immediately following that the declaration of the universality and perpetuity of his kingdom; as if the child were born, took the throne, established his reign over all the earth, as consecutive events all occurring in the prophet’s day. Whereas the child was not to be born for seven hundred years and more; and to-day after twenty-five hundred years, the world is still waiting for the kingdom to be established “with judgment and with justice.” The eleventh chapter of the same prophecy furnishes another notable example. The first declaration manifestly relates to the human birth of Jesus, and is so cited in the New Testament. Then follows the glowing and wonderful picture of the time when the wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and when the earth shall be full of the knowledge of the Lord, as the waters cover the sea. One, in noting this, would naturally suppose the events synchronous, or very closely connected and occurring within the human life-time of the Messiah. There is no hint whatever of the mighty stretch of years lying between the cradle of Bethlehem and the day when its occupant shall “gather the dispersed of Judah from the four corners of the earth,” and shall “set up an ensign for the nations,” and reign gloriously over all the earth.

The New Testament prophecies show the same disregard for distinctions of time. The Apocalypse notably abounds in visions which follow one another without break and generally without any hint of lapses of time, nor—what is more strange—any word of caution concerning the interpretation. Yet we know, past a peradventure, that the events which John beholds and records cover the whole stretch of time from his day to the end of all things. Our Lord himself speaks in the same way, coupling in Matthew 24 the destruction of Jerusalem and the end of the world as if in close proximity, though really separated by ages. The significance of this fact as related to the question of the Lord’s return, is obvious. These inspired witnesses in testifying respecting that, do not distinguish the events connected therewith in any exact time-order. They simply set forth the one overshadowing event of which they prophesy, as one grand crisis, within which are gathered up many different events all related to and factors of that one glorious issue. They include all these, when they speak of the Lord’s coming, just as in speaking of the Rocky Mountains we include all the subordinate spurs and peaks which, however far apart, are all component parts of the one great central range.

If we keep this principle in mind, it will greatly help us in studying the subject in hand, and especially in getting a right understanding of the events which are coupled with and characteristic of the Lord’s return. Luke pictures this very graphically: “And then shall they see the Son of man coming in a cloud with power and great glory.”

Another conditioning event of this return is given in Matt. 24:14: “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” Our Lord is answering the question, “What shall be the sign of thy coming and of the end of the world?” What is meant by this “witness to all nations,” we may learn from other scriptures. In Luke 21:24 we have this: “And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” This is what is to take place after the capture and destruction of the city by the Romans. In Acts 15:14–17 (Revised Version), the apostle James says in the council at Jerusalem, “Symeon hath rehearsed how first God did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After these things I will return, and I will build again the tabernacle of David, which is fallen; and I will build again the ruins thereof, and I will set it up; that the residue of men may seek after the Lord, and all the Gentiles, upon whom my name is called.” And in Romans 11:11–27, the apostle Paul declares that through the fall of Israel salvation is come unto the Gentiles and that this blindness of Israel shall continue “until the fullness of the Gentiles be come in. And so all Israel shall be saved; as it is written, there shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob; for this is my covenant unto them, when I shall take away their sins.” The present age, or dispensation, is what is meant by “the times of the Gentiles.” God is now, by the preaching of his gospel among the nations, taking out of them a people for his name. And this preaching of the gospel now unto the ends of the earth, is what our Saviour meant in the passage in the twenty-first of Luke.

The object of this witnessing of the gospel, is the gathering out of all the nations God’s elect, those chosen in Jesus Christ from before the foundation of the world as the children of the kingdom, the heirs of God and joint-heirs of Jesus Christ, the church, the body of Christ. When this is accomplished, the Lord will return and the end come. The word of Christ is unequivocal: “Watch therefore; for ye know not what hour your Lord doth come.” “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding. . . . Be ye therefore ready also; for the Son of man cometh at an hour when ye think not.” “Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning; lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.” It is undeniable that this was the attitude of the early church, and that the Holy Spirit set everywhere the seal of his endorsement upon it as the attitude that especially honored the Lord, bore fruit of highest Christian experiences of consecration, faith, prayer, benevolence, and efforts to save souls. And in just so far as it is the attitude of believers, it yields the same fruits now.—Rev. E. P. Goodwin, D. D., in Advance.

God’s Goodness in Every Creature

THERE is no creature so small and abject that it representeth not the goodness of God.—Thomas à Kempis.

The Lord Our Dwelling-Place

“LORD, thou hast been my dwelling-place in all generations.” Ps. 90:1.

The Alarm Sounded.

By L. C. Rogers

In its issue of July 22, The Voice announces its intentions and future policy, as follows:—

“We propose to fight to the death that other institution closely linked to the saloon, a sabbathless Sunday.” “It is pretty nearly time to sound an alarm. The Sabbath has been an American institution ever since there has been an America. It is slowly dwindling away,” etc.

As lovers of God's holy Sabbath, and as enemies of that other institution, the saloon, we deeply regret that The Voice now proposes to fight to the death to make a sabbath of Sunday.

As every one knows, Sunday is the first day of the week; the Sabbath of the Bible is the seventh day, as every careful reader must know.

“Take, for illustration, Matthew's gospel, 28:1. “In the end of the Sabbath, as it began to dawn toward the first day of the week.” So, then the first day of the week begins as the Sabbath ends, and hence the first day of the week is not the Bible Sabbath; and yet The Voice proposes to fight to the death to make it the Sabbath.

“Take again Mark's gospel, 16:1. “And when the Sabbath was past, very early in the morning, the first day of the week, they came unto the sepulcher.” So here the first day of the week occurs after the Sabbath is past, and hence the first day of the week is not the Sabbath; and yet The Voice proposes to fight to the death to make it the Sabbath.

“Take another passage of Scripture, from Luke's gospel, 23:56 and 24:1, two consecutive verses. “And they returned, and prepared spices and ointments; and rested the Sabbath-day according to the commandment. Now upon the first day of the week, very early in the morning, they came unto the sepulcher.” So here again, the first day of the week occurs after the Sabbath-day; and hence the first day of the week, commonly called Sunday, is not the Sabbath-day; and yet The Voice announces its intention to fight to the death to make it the Sabbath. What is this but fighting against God?

If the Sunday was indeed God's Sabbath, which it never was; if it was not a festival day of man's appointing, but the Bible Sabbath, the service which The Voice proposes to render it, is more than the gospel requires, or than good men could approve.

We are glad that The Voice is able to see and is willing to admit that the Sunday, as a sabbath, is “dwindling away;” it is becoming a “sabbathless Sunday.” Cannot The Voice see that the Sunday as a sabbath has no foothold in the word of God? Churches and ministers are trying to make a sabbath of the Sunday, but can they? The failure is palpable. Let the saloons bear their full share in making the Sunday sabbathless; but let those persons also who are trying to make a sabbath out of one of God's “working days” (Eze. 46:1), and to make it take the place of God's blessed and sanctified day (Gen. 2, 1–3), bear their share of the responsibility in this matter.

The Voice is shaping the policy of the Prohibition party, of which it is the leading organ. But there are good men in that party that do not propose to fight to the death to make Sunday a sabbath, and who will take the “alarm” which is here sounded.—L. C. Rogers, in Sabbath Recorder.

A Word in Season.

By N. W. VINCENT.

God is love; he pities the sinner, and has provided a way by which he may obtain pardon and immortal life. And he now commands men everywhere to repent and believe this good news. Dear reader, have you heartily repented of your sins and come to Christ? Humbling yourself as a little child, confessing your sins with loathing for iniquity, with longing to lead a holy life, have you asked God for pardon and for the witness of the Holy Spirit? Relying only and implicitly on the righteousness and intercession of your blessed Saviour, have you continued to ask, believing God true to his word? In short, have you become a new creature in Christ Jesus? Do you know that he dwells in you by the blessed Holy Spirit, the Comforter, that he gives you? Would that with holy joy and gratitude you could truly answer, “Yes,” to these important questions.

God has shown his love and pity for you in permitting his well-beloved, his only begotten Son, to die in unspeakable agony as your sin-offering. Your Redeemer has shown his ardent wish to save you by bearing your sins in his own body on the cross, thus giving his own blood to be the propitiation for your transgressions. As John Bunyan wrote, “Come, and welcome, to Jesus Christ.”

The Father says: “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way, and live; turn ye, turn ye from your evil ways; for why will ye die?” Eze. 33:11; see also 2 Peter 3:9. But God’s dear Son, by whom he will judge the world in righteousness, has said: “He that believeth not shall be damned.” How sad to be lost at last in the lake of fire when all Heaven is now yearning to save you!

Christ says: “Ye will not come to me, that ye might have life.” Most lovingly, faithfully he invites, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Will you to-day hear him? If you now foolishly and wickedly delay, whom can you blame if you are too late? Christ loves you; do you wish to grieve and insult him by longer neglect? Soon he will come to take to his marriage supper those that are ready. Then he that is filthy must be filthy still. Christ cannot lie by welcoming such within the city, or by saying to the procrastinating worker of iniquity, Well done. O, risk not the loss of the raptures and glories of eternal life a moment longer. Seek God with all your heart and he will be found of you; “for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.”

N. W. VINCENT.

Casa, Arkansas.

Things Left Behind.

By Sel.

IN our life-course we are always leaving things behind us. We cannot help this; it lies in the very nature of life, which in every respect is full of movement. It matters not whether we have made a right or wrong use of the things; as facts of life they are behind us—they are gone beyond recall. That of itself is a solemn thought for us mortals, in view of the disciplinary nature of this life, and its bearing on the unchanging future. Time itself, with all its privileges and responsibilities, we are ever thus leaving behind us. Childhood, with its joys and sorrows, is past; youth, with its fullness of life, its ardent expectations, and its golden opportunities, to how many of us is that behind or fast passing away! And manhood's glorious prime, when vigor is at its best, talents at maturity, and life should be most fruitful in noble and worthy work, with how many is that, too, behind! We cannot live these days over again; we cannot go back upon them to repair aught that was amiss. The privileges and opportunities which time brought with it are gone. These come not again to us.

There are other things which we cannot leave behind us. The acts and words and thoughts are past; but these were living seeds, and their fruit remains for good or evil. These consequences meet you again and again; they keep pace with you in your life-journey. Outward life changes, new scenes open to you, new works are allotted to you; but amid all changes responsibility remains. That is a burden you cannot cast off at all. It lies upon you, and it abides with you in gathering force through all the scenes of life, till you appear before the judgment-seat of God. And character cannot be left behind. It constitutes the true man as he appears and will be judged in the sight of God. Much is left behind, yet the great and weightiest things, all that go to decide the future, are not and cannot be left behind.—Sel.

Thoughts by the Way.

By Hugh MacMillan, D. D.

The experience of David is similar to our own. Sorrow is not all a wilderness, even to the most sorrowful. Amid all its blackness and desolation it has oases of beauty and fertility. It has Elims as well as Marahs, and frequently these Elims are very near the Marahs—if we only knew it. But six short miles separated the twelve wells of water and the three-score and ten palm trees from the bitter, nauseous well that filled the hearts of the thirsting multitudes with disappointment. And so near in human life is the sweetness to the bitterness in every trial. Had the Israelites of old, instead of murmuring at Marah, pushed on a little further, they would, in two short hours, have found at Elim all they sought and more than they expected. And so the time we waste in repining and rebelling would be better employed in living faith and active duty, for thus would consolation be found. Instead of sitting down to murmur at Marah, let us march in faith under the guidance of our tender Shepherd, who will bring us to the next station, where we may lie down in green pastures and beside still waters. ‘Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God.’—Hugh MacMillan, D. D.

The Divine Method.

The divine method of working is commonly not our method. We would have all the way before us flooded with light; but God chooses that there be light for us to take the next step only. We would select our own goal to strive for, and would then select the path to reach that goal; but God chooses that our goal and our path be of his appointing. And God's method is better than ours, whatever we may think about it. It is better to walk by faith than it would be to walk by sight. It is better to trust confidently to the loving wisdom and to the unfailing power of a divine Father, than it would be to depend upon our own imperfect knowledge and upon our own insufficient strength, in all our life struggles. The noblest characters of earth have their sources in an unwavering trust in God; and the greatest victory to be achieved in this world is the victory over self, in order that this trust in God may be perfected. We can never have true mastery, until we know how to serve willingly. We should, therefore, not merely think it a duty to give our lives into God's keeping, but we should regard it as a privilege that we can submit ourselves to God for help and guidance day by day.—Sel.

The Good in Disappointment and Suffering

WITH our limited mental and moral perceptions, it is difficult to see at once what possible good can result to us from disappointment and suffering. In regard to those things we have to “walk by faith, and not by sight.” We have to “endure” these things “as seeing him who is invisible.”—Zion’s Herald.

Happiness Built on Virtue

HAPPINESS can be built on virtue alone, and must of necessity have truth for its foundation.—Coleridge.

Remembering Good Acts

The best way to keep good acts in memory is to refresh them with new ones.—Cato.

Continue reading: The Ten Kingdoms