Campbell Morgan Quotes

Waiting for God is not laziness. Waiting for God is not the abandonment of effort. Waiting for God means, first, activity under command; second, readiness for any new command that may come; third, the ability to do nothing until the command is given.

Organized Christianity that fails to make a disturbance is dead.

Looking back over my own life I here declare without apology that it is the study of God's Word, year after year, close communion with Christ, and great books that have nourished my soul in wondrous ways. Such authors as Fenelon, Henry Drummond, F. B. Meyer, G. Campbell Morgan, Martyn Lloyd Jones, A. W. Tozer, Hannah Whitehall Smith Oswald Chambers, Andrew Murray and John Stott have each, with their own special insights, enriched my life beyond measure.

The Scripture can only be read intelligently by inspired men and women. The value we get from our reading is in direct proportion to the measure in which we are filled with God's Spirit. We also need a regular systematic study of the Scriptures. We cannot maintain our spiritual life without it any more than we can maintain our physical bodies without proper nourishment. We also need to let what we study become a vital part of our daily lives. Take it to the store, the office, the school room, etc. Take it, and apply it wherever you go.

Gather up these four results. Christians are not orphans, and therefore not desolate. Peace is theirs—peace which Christ gives, as the world cannot give, through the ministry of a Person ever present. In the strength of that peace they become His witnesses, because they have a perpetual vision of the Lord.

Let us always confess when we cannot understand His methods that it is because we are finite, and He is infinite.

So that the one work of the Spirit of God is to teach things concerning Christ, and to bring to remembrance and understanding the words which fell from His lips.

Sweeney Todd’s barber shop over here,

Men hold two views of what happiness consists in, viz, having, and doing. To possess much, or to do some great thing, constitutes the sum of human blessedness according to popular theory.

The highest function of humanity is belief, that activity of spirit that proceeds upon the pathway of reason, until it comes to some great promontory, and then spreads its wings, and upon the basis of its earlier journeying, takes eternity into its grasp.

DISCIPLES" IS THE term consistently used in the four Gospels to mark the relationship existing between Christ and His followers. Jesus used it Himself in speaking of them, and they in speaking of each other. Neither did it pass out of use in the new days of Pentecostal power. It runs right through the Acts of the Apostles. It is interesting also to remember that it was on this wise that the angels thought and spoke of these men; the use of the word in the days of the Incarnation is linked to the use of the word in the apostolic age by the angelic message to the women, "Go—tell his Disciples and Peter" (Mark 16:7).

In my Confessions, I told how I started by making a list of the clients I most wanted – General Foods, Lever Brothers, Bristol Myers, Campbell Soup Company and Shell. It took time, but in due course I got them all, plus American Express, Sears Roebuck, IBM, Morgan Guaranty, Merrill Lynch and a few others, including

No man lived a more strong and beautiful life than did John Wesley, and his view of death was that whenever it came he would be found at his duty; and the transition from that duty to heaven's service would be a natural one. Instead of death, let the Lord be expected; and the true attitude of life will be that of quiet pursuit of duty and constant readiness to greet Him.

It was not that they hoped to escape another judgment which might be coming upon them; but they desired solidarity. Today we hear a great deal about the "solidarity of humanity"; and the endeavor to secure it by putting God out of His own world is a very old piece of history. Apart from Him, the only really cohesive force for humanity is absent, and confusion must be the result.

Is there any phrase more startling than " the wrath of the Lamb'''' I think that if we had desired to describe wrath figuratively we should have written, the wrath of the " lion," but therein we should have failed. It is the wrath of the Lamb which is terrible, the wrath of One whose very heart and nature are love and gentleness. Wrath kindled by love is the fiercest flame that burns. p78

I sometimes think that we have an idea that our song and presence in heaven will add something to God. Never! You cannot add to God. No tinge of brightness can you put upon the beauty of His character, no greater fullness of love can you give. How then can I glorify Him? God is glorified in the perfect realization on the part of His people of all the gracious purposes of His love for them.

This is the burden of the word of the Lord to Israel by Malachi. He came to warn them that a day was coming, burning as an oven, wherein all stubble should be destroyed, because God loved them. Every message of coming judgment or blessing is a message of love, - whether spoken in words that sound hard, and harsh, and severe, revealing to them their true condition, or in words of tenderness, and comfort and wooing pathos.

These letters have all been acknowledged, except in cases where that was rendered impossible by anonymity. However, I was and am determined not to be tempted into controversy of any kind, either by letter or in print, seeing that I am far from claiming that hearers or readers are bound to accept my convictions as absolute truth. I simply desire to enunciate what I believe to be the teaching of the New Testament. The final court of appeal is not any man's interpretation, but God's Book; and I may have something yet to learn upon certain points.

Do not imagine because we are living in a spiritual dispensation we are no longer bound in the matter of material giving. We are to bring the tithes. It is not the tithe that God asks from you, but everything! You may make a proportionate statement of it if you will. As the Christian dispensation is greater than the Jewish, so must my giving be greater than a tithe, and when you have worked out the first ratio you will begin to understand the second. When men come and say, "Here we are, our interests, ourselves, our business - everything," then the windows of heaven are never shut - never!

Mr. Wesley was once asked by a lady, "Suppose that you knew you were to die at twelve o'clock tomorrow night, how would you spend the intervening time? "HOW, madam?" he replied; why, just as I intend to spend it now. I should preach this night at Gloucester, and again at five tomorrow morning; after that I should ride to Tewkesbury, preach in the afternoon, and meet the societies in the evening. I should then repair to friend Martin's house, who expects to entertain me, converse and pray with the family as usual, retire to my room at ten o'clock, commend myself to my heavenly Father, lie down to rest, and wake up in glory.

Bring all the tithes into the storehouse." What is God really asking for? Does He want a tenth part of their wheat, of their flocks, of their possessions, simply for Himself, to possess it? Assuredly not. He asks for the tenth part as a proof that they recognize His love toward them. The tithe is only valuable as a recognition of love, and the only force which is strong enough to provide the tithe is the consciousness of the truth of that first word of Malachi: "I have loved you, saith the Lord." If these people forget God loves, they will very soon forget to bring the tithe; and the only service that God seeks is the service of love that responds to His love.

In the great song of Isaiah, which assuredly is Messianic in value, there is an indication of this method, and perhaps the key to the interpretation of the whole Scripture, as a Divine revelation. The first lessons concerning God that men had to learn were of Him as the “Wonderful Counsellor.” Then through long centuries there was unfolded the fact that He is the “Mighty God.” Then in the mission of Christ, in which are included the days of His earthly life, and these years of the application of His work, men are learning that God is the “Everlasting Father.” And yet again, in an age that has not yet dawned upon the world, but which must surely come, men will know Him as the “Prince of Peace.

Fair are the flowers and the children, but their subtle suggestion is fairer. Rare is the rose-burst of dawn, but the secret that clasps it is rarer; Sweet is the exultance of song, but the strain that precedes it is sweeter; And never was poem yet writ, but the meaning outmaster'd the metre. Never a daisy that grows, but a mystery guideth the growing; Never a river that flows, but a majesty sceptres the flowing; Never a Shakespeare that soar'd, but a stronger than he did enfold him, Nor ever a prophet foretells, but a mightier seer hath foretold him. Back of the canvas that throbs, the painter is hinted and hidden; Into the statue that breathes, the soul of the sculptor is bidden; Under the joy that is felt, lie the infinite issues of feeling; Crowning the glory reveal'd. is the glory that crowns the revealing. Great are the symbols of being, but that which is symboll'd is greater; Vast the create and beheld, but vaster the inward Creator; Back of the sound broods the silence, back of the gift stands the giving; Back of the hand that receives, thrill the sensitive nerves of receiving. Space is as nothing to Spirit, the deed is outdone by the doing; The heart of the wooer is warm, but warmer the heart of the wooing; And up from the pits where these shiver, and up from the heights where those shine, Twin voices and shadows swim starward, and the essence of life is Divine. RICHARD REALF

Christendom, the mixed multitude that calls itself by the name of Christ, that says to Him, "Lord, Lord," and yet does not the things that He says, is sadly astray; and yet the Divine love is still brooding over all, and calling in words of infinite tenderness, complaining to His own people who are forgetful of the principles of righteousness by which He will complete His work in the days to come. Thank God, there is an Elect Remnant. He has never left Himself without a witness, and, I believe, there never were so many hearts loyal to Christ as there are today - men and women desiring that His kingdom should come to the earth, and realizing that it must come in their own lives and hearts; an Elect Remnant, fearing the Lord, hearkening to, and honoring the voice of the Master.

Let thy gold be cast in the furnace, Thy red gold, precious and bright, Do not fear the hungry fire, With its caverns of burning light; And thy gold shall return more precious, Free from every spot and stain; For gold must be tried by fire, As a heart must be tried by pain! In the cruel fire of Sorrow Cast thy heart, do not faint or wail; Let thy hand be firm and steady, Do not let thy spirit quail; But wait till the trial is over, And take thy heart again; For as gold is tried by fire, So a heart must be tried by pain! I shall know by the gleam and glitter Of the golden chain you wear, By your heart’s calm strength in loving, Of the fire they have had to bear. Beat on, true heart, for ever; Shine bright, strong golden chain; And bless the cleansing fire, And the furnace of living pain!

That leads us to another point. The Master Himself, in the Sermon on the Mount, chronicled in Matthew 5, 6 and 7, gave utterance to these words: "Where your treasure is, there will your heart be also." That is one of the sayings of Jesus Christ which is of such simplicity that I may use it as an everyday truth in my experience, and yet it is at the same time the statement of a great fundamental principle in all human life. "Where your treasure is, there will your heart be also." The masses of the people of Malachi's day found their treasure in their possessions, in their nationality, and in the temple, and consequently their hearts reached no higher altitude than the platform of things mundane; but the Elect Remnant set store by the name of the great Jehovah, and their hearts were therefore homed in God.

Some will be ready to enjoy freedom of access to Christ and familiarity with Him; but the "little children" of God who have been living only in the elements of the world will be disgraced at His appearing. What are we to do, as Christian men and women, in the light of these two possibilities? I give two passages from the Epistle, as my closing words: "My little children, abide in Him"; "Every one that hath this hope set on Him purifieth himself." Those who are abiding in Christ here on earth, who purify themselves as He is pure, separated once cut clean adrift from the ungodliness of the age, loyal of heart to the King in the days of waiting for Him these are the men and women who will have boldness in the day of His coming. Who shall draw the line? I do not. It is for each of us to make application of this truth in solitude.

To follow this thought a little further in order that we may get additional light upon it, turn to the letter of Paul to the Php 4:8: "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." The Greek word translated "think" here is a word which means "Take an inventory." What are the things of which men, as a rule, take an inventory? Things which they value; and Paul, in writing, is practically saying, "Do not reckon as riches things perishing; but those things which make you rich indeed, the things which are true, honest, just, pure, lovely, of good report, take an inventory of these, keep your mind upon them, set a value upon them.

Hence the need for living daily and hourly and every moment at the very place of beginnings, ever as a child depending upon Him, and ever as one of the weakest of those who love Him, abiding in Him. It is a glorious thing to know that my cleansing and illumination depend upon Him, and that the whole of my responsibility in this matter is marked by my maintaining personal relationship with Him. This, however, is inexorable. Daily personal communion there must be, and the means of such, study of His word, waiting upon Him in prayer, the cultivation of close fellowship, by telling Him everything—joys as well as sorrows—and the periods of silence in which the soul simply waits and listens in the stillness for His voice, these cannot be neglected without a film, a veil, a cloud, a darkness coming between the soul and Himself, and so hindering the possibility of advancement.

They are the most orthodox people, and yet their whole heart is outside the matter, and the facts of their lives are hidden, alas! from themselves, so subtle and awful in the influence of getting away from direct and close dealing with God. I say these facts are hidden from their own eyes. They are not conscious of it, but God is changed to their conception. The God of their fathers is not their God. The God of spiritual communion with His people, who walked and talked with the patriarchs, is not their God. The god of Israel in the days of Malachi, the god whom they had invented, and were trying to appease and worship, was the god of trivialities, of mechanical observances, the god who asks for a temple with a set number of stones and corners, the altar of such a shape, and so many sacrifices and prayers, without any reference to character. When the prophet came to these people, he came to a people who were feeling thoroughly satisfied with their religious observances, and were prepared to say, "Wherein have we done this, or failed to do that?

When you first became a disciple, your days were days of delight and joy, the words and will of the Master thrilled and comforted you, and you walked in His ways with a joy and gladness that filled the days with song. The people you touched in daily life saw the beauty of Jesus in you. Gentle, long-suffering, strong and pure, you incarnated His lessons, and your heart was glad, and other lives were influenced Godward. All has changed. Prayer is a duty. The scriptures are dull and burdensome. You have no quick sense of the Lord's will. Your Christianity has become a restriction through which you would like to break, an encumbrance of which you would fain be rid. These are confessions you never make, but they tell the true inner story of your life. Now what does this really mean ? Just this. Somewhere back in the past you will find a day when the Teacher gave you some new vision of truth that straightway revealed an opportunity for you to know the glory of that truth in the pathway of obedience. Something to be given up. Something to be done. Some word to be said. You paused, argued, disobeyed. No other lesson has been given, nor can be. Every other depended upon that. That was not final. It was preparatory, and until that is learned by obedience there can be no advancement, and so for weeks, perchance months, aye, even years, you have been a disciple making no progress, and there is no wonder that you are weary of it all.

This section of our study is a most solemn one. So many disciples in name have ceased to be taught of Jesus, and we are all in such perpetual danger of slipping out of the real circle of discipleship, that we ought to ask ourselves the questions suggested by these three points on the subject of advancement. These questions should be asked regularly and always in the hour of loneliness with the Master. I. Am I in right relationship with the Teacher today? Do I still live at the Cross and know the power of its cleansing moment by moment, and so am I walking in the light, without which all the words of Jesus are dark sayings, and His testings crosses, burdens out of which I can only gather reasons for murmuring? II. If I am not in this place of maintained fellowship, where did I depart therefrom? What word of His have I disobeyed? To that point let me return, whether it be but an hour ago, or years, and there let me absolutely surrender, at whatever cost, and do what He requires, however small, or however irksome it appears to be. III. Am I content to wait when His voice does not speak—and I cannot find the reason in myself—until He has accomplished His present purpose in me, even though I understand it not just now? With matchless patience and pity, and tender love beyond all attempts at explanation, this Teacher waits, and stoops, and woos us, and ever for our highest good and deepest peace. Let us then, by consecrated watching, maintain the attitude of advancement, and so, line upon line, precept upon precept, here a little and there a little, as we are able to bear, He will lead us on, until we come to the perfect light and life and love of God.

Campbell plaid.

HAILED AS the twentieth century’s ‘prince of expositors’, G. Campbell Morgan was a messenger widely used by God. However, he wrestled with the integrity of Scripture early in his life. He concluded that if there were errors in the biblical message, it could not be honestly proclaimed in public as God’s holy, inerrant Word. Here is the account of how young Campbell Morgan finally concluded that the Bible was surely God’s Word. At last the crisis came when he admitted to himself his total lack of assurance that the Bible was the authoritative Word of God to man. He immediately cancelled all preaching engagements. Then, taking all his books, both those attacking and defending the Bible, he put them all in a corner cupboard. Relating this afterwards, as he did many times in preaching, he told of turning the key in the lock of the door. ‘I can hear the click of that lock now,’ he used to say. He went out of the house, and down the street to a bookshop. He bought a new Bible and, returning to his room with it, he said to himself: ‘I am no longer sure that this is what my father claims it to be – the Word of God. But of this I am sure. If it be the Word of God, and if I come to it with an unprejudiced and open mind, it will bring assurance to my soul of itself.’ ‘That Bible found me,’ he said, ‘I began to read and study it then, in 1883. I have been a student ever since, and I still am (in 1938).’1

God did not begin to love man when Jesus came. Jesus came to roll back the curtain and show man the heart that was eternal, the love that was always there. Christianity is not God's alteration of attitude toward man. It is not that in the old dispensation He was a policeman, and in this a father. He has always been a father. He never changes.

We need more than anything else today, that our preachers should be messengers of God, that the people should be spoken to, as out of the divine oracles; not that the preacher is to be an oracle, for that would be a return to the worst form of priestism, but that he is to be a messenger, and that even the fact of his being a messenger is to be lost sight of in the enormous weight of the message he comes to proclaim.

What we do in the crisis always depends on whether we see the difficulties in the light of God, or God in the shadow of the difficulties.

The fundamental principle of society is that of individual self-preservation and self-realization. There will be no perfected society that is not made up of perfected individuals. A chain is as strong as its weakest link. A castle is as strong as its least-guarded door. If in society there are links that are weak, society is weak. If in the great household of men there are individuals that are imperfect, then the household of men remains imperfect. Perfect units are needed for the perfect unity. Therefore, the ultimate purpose of individuality is not individuality, but the realization of the commonwealth. The ultimate reason why every man must be perfect is not that the man should be perfect, but that the community should be perfect. Therefore, every individual must aim at high things, noble things, and desire honor. This is ambition in its simplest, purest form; and this is not evil, but wholly good.

He goes on to hammer at a refrain we’ve heard before: “Revolutionary leaders are not often present to hear their children’s first words; their wives must also share in their sacrifice if the revolution is to reach its goal; their friends are to be found only among their comrades in the revolution. For them there is no life outside the revolution.”’ Let’s try a little exercise in logic here—the logic to which Campbell’s hero must be dead. Substitute the words “religious” and “religion” for “revolutionary” and “revolution” in the above quotation, and notice that it still makes unsettingly familiar sense. Now substitute the words “corporate” and “corporation.” Now “military.” Now “national” and “nation.” Now “tribal” and “tribe.” Now “professional” and “‘profession.” It works terrifyingly well. (Revealingly, it does not work when the words “‘feminist‘‘ and ‘“‘feminism” are substituted, precisely because of the integrative nature of female experience.) Most women will instantly connect what most men will not: that it’s a rare man in any walk of life in any culture who’s present to hear his child’s first words; that the institution of “wife” itself, in spirit and legal contract, demands sacrifice to the husband’s goal; that friendships, domicile, lifestyle, are determined and circumscribed by his career, work, politics, or calling, whether humble or exalted. Guevara is not just describing the revolution. He is describing the institutions of religion, business, war, the State, and the family. He is describing the patriarchy.

The most powerful common denominator of happiness was simple. Campbell summed it up: Having a strong sense of controlling one’s life is a more dependable predictor of positive feelings of wellbeing than any of the objective conditions of life we have considered.

The most powerful common denominator of happiness was simple. Campbell summed it up: Having a strong sense of controlling one’s life is a more dependable predictor of positive feelings of wellbeing than any of the objective conditions of life we have considered. More than your salary. More than the size of your house. More than the prestige of your job. Control over doing what you want, when you want to, with the people you want to, is the broadest lifestyle variable that makes people happy. Money’s greatest intrinsic value—and this can’t be overstated—is its ability to give you control over your time. To obtain, bit by bit, a level of independence and autonomy that comes from unspent assets that give you greater control over what you can do and when you can do it.

Your future is just waiting for you to be ready for it.

Self, renders it impossible to know Christ, when other loves and interests intervene, and breeds dissatisfaction with all else and makes that very self sad and weak. Christ absolute, lights the whole being with His love, and joy, and beauty, and shines on other loves to their sanctification, and so, the abnegation of self is self's highest development.

To the bema of Christ, we His servants must come; and all our services will be tested by His eyes of fire. This need not affright, but should fill us with godly fear and heart-searching as to the kind of work we are doing for God. “We must all be made manifest"; for God does not dissociate our work from ourselves. Outward effort counts for nothing unless I am a Christ-soul; and then my life is my work. The question for each one should be, Of what sort is my life? If it is self-centred and unwatchful, so also is my work-"wood, hay, stubble" (1 Cor. iii. 12). But if my life is surrendered to the King, if I am loyal to Him and absolutely under His control, mine is King's work- "gold, silver, precious stones." I like to connect this scene at the bema of Christ with John's vision of the Master, in the book of Revelation, where He is pictured as with eyes of fiery flame. Here is a man whose whole Christian life of service has been "wood, hay, and stubble"; and the eye of fire consumes it. The man is saved, yet so as through fire. There is another whose work has been “gold, silver, and precious stones"; and the eye of the Master purifies it of dross, burns out evil, until the work sparkles with beauty even under the glance of the King Himself.

We stand, as did the men of old, in the valley, and ask the same question as they: "Watchman, what of the night?" Men of God upon the heights of vision, seers of the present day, looking out upon the great horizon, send back to us the old answer, "The morning cometh; the night also." The signs of the times are such as reveal the power of spirituality, side by side with the development of evil; but, thank God, beyond the night that comes is the larger day and gladder age for man.

I have given up reading any book outside the Bible for proof of its inspiration. This blessed Book is gripping my inner consciousness more and more, and is compelling my obeisance to what must

Knowingly or unknowingly, humanity waits in its suffering, sorrow, and sin, in its baptism of tears and blood, - for what? For the King. Parties are leaderless, and nations are all at unrest. "Broken lies creation, Shaken earth's foundation, Anchorless each nation: Lord, come away!

But as surely as God is upon His throne, Jesus, this same Jesus," the Man of Nazareth and Capernaum, the Man of the city and of the village, He Whom crowded heard speak in the olden days, is coming back to our earth, accompanied by His saints. Christ's people also shall be vindicated when it is seen that the foolish things, the weak things, and the things which are not," in the estimation of earth today, will prove to be things of wisdom, things of strength, and things that are. Then, too, shall the earth have its opportunity as never before.

The abolishing of death makes it perfectly certain that there can be no unconscious gap in the existence of the believer. What we have too constantly spoken of as death, by virtue of its being the meeting of the disciple and his Lord—without the limitations of material trammels, which are always in some sense a clog to the development of the Spirit life—in that state where faith is lost in sight, and hope in full fruition dies, becomes clearer, fuller consciousness.

Remember that to these worlds and these beings and these ages we are to be the messengers of the grace and wisdom and glory of God. In that view the future loses its sense of dread, and one looks on to the new opportunities for art, and music, and poetry, and above all perchance of preaching, that are coming to the ransomed ones when the discipline of time is merged into the fitness of eternity, with reverent and holy desire.

The wisest of earth's scholars, and the most astute of her politicians, can lift no finger to help the Kingdom of God save by coming in to the school of Jesus, and learning of Him by the inshining of the Holy Spirit. That lonely, laboring soul in back court, or isolated village, or far off heathen hut, who is spelling out under the unique  Teacher the lessons of this great deliverance, and so building character on these sayings of His, is doing more to realize on earth the Kingdom of God, and so to bring the golden age, than all the company of diplomatists and politicians, who are forgetful in all practical things of the Nazarene. To the learning of these first great lessons, let us set ourselves with all submission of spirit and surrender of life.

1 Cor. xv. 24: "Then cometh the end, when He shall deliver up the kingdom to God, even the Father; when He shall have abolished all rule and all authority and power." Christ will abolish these things, not merely in connection with evil, but absolutely. When He is supreme Monarch and there is no other power, friendly or hostile, in existence, then shall the Son also be subject to the Father, that God may be all in all. Who shall tell the majesty and glory of God's purpose? Let us cease to have circumscribed ideas regarding God and His Christ. He to whom a thousand years are but as yesterday when it is past and as a watch in the night, is moving on, despite our fret and worry. "For I doubt not through the ages one increasing purpose runs, And the thoughts of men are widened with the process of the suns." Who shall tell what lies beyond the handing of the Kingdom to God? Did you ever dream that there must come in the endless and illimitable time-which is not time, but eternity-a moment of weariness, a sense of monotony? Nay, think also of endless space. The sensitized film reveals stars which no astronomer has ever examined. Reach the further limit thus marked, and space is still before you. God is there, as here, limitless and unexhausted; and where He is, is love. All the things of which we have spoken are but the passing of His breath. While God and Love live on, there never can come weariness to the children of His love. "And every one that hath this hope set on Him, purifieth himself, as He is pure.

Then, this hope "maketh not ashamed." There is no uncertainty about it, and it cannot be hindered. That which has become the Church's beacon, casting a ray of glory upon her dark night, is no false light luring to destruction. This hope, being set upon God in His purpose and arrangement, and not upon our individual life, the circumstances of a day, the conditions of a century, or the changing policy of ecclesiasticism, is lifted clear away from the strife of party and from human uncertainty. As sure as God is, the hidden Man Christ Jesus, the King Whom the heavens have received for a season, must come again: and the light and the glory of that promise is the hope of the Church.

When God of old came down from heaven, In power and wrath He came; Before His feet the clouds were riven, Half darkness and half flame. * * * * * * But when He came the second time, He came in power and love; Softer than gale at morning prime Hover'd His holy Dove. The fires that rush'd on Sinai down In sudden torrents dread, Now gently light, a glorious crown, On every sainted head. Like arrows went those lightnings forth, Wing'd with the sinner's doom; But these, like tongues o'er all the earth, Proclaiming life to come. And as on Israel's awe-struck ear The voice, exceeding loud, The trump, that angels wake to hear, Thrill'd from the deep, dark cloud— So, when the Spirit of our God Came down His flock to find, A voice from heaven was heard abroad, A rushing, mighty wind. * * * * * * It fills the Church of God; it fills The sinful world around; Only in stubborn hearts and wills No place for it is found. J. KEBLE.