Earlier text: A LETTER.“He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy.” The conditions of obtaining mercy of God are simple and just and reasonable. The Lord does not require us to do some grievous thing, in order that we may have the forgiveness of sin. We need not make long and wearisome pilgrimages, or perform painful penances, to commend our souls to the God of heaven, or to expiate our transgression; but he that confesseth and forsaketh his sin shall have mercy. This is a precious promise, given to fallen man to encourage him to trust in the God of love, and to seek for eternal life in his kingdom. We read that Daniel, the prophet of God, was a man "greatly beloved" of Heaven. He held a high636position in the courts of Babylon, and served and honored God alike in prosperity and trial; and yet he humbled himself, and confessed his sin and the sin of his people. With deep sorrow of heart he acknowledged: "We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee." Daniel did not seek to excuse himself or his people before God; but in humility and contrition of soul he confessed the full extent and demerit of their transgressions, and vindicated God’s dealings as just toward a nation that had set at naught his requirements and would not profit by his entreaties. There is great need to-day of just such sincere, heart-felt repentance and confession. Those who have not humbled their souls before God in acknowledging their guilt, have not yet fulfilled the first condition of acceptance. If we have not experienced that repentance which is not to be repented of, and have not confessed our sin with true humiliation of soul and brokenness of spirit, abhorring our iniquity, we have never sought truly for the forgiveness of sin; and if we have never sought, we have never found the peace of God. The only reason why we may not have remission of sins that are past, is that we are not willing to humble our proud hearts, and comply with the conditions of the word of truth. There is explicit instruction given concerning this matter. Confession of sin, whether public or private, should be heart-felt, and freely expressed. It637is not to be urged from the sinner. It is not to be made in a flippant and careless way, or forced from those who have no realizing sense of the abhorrent character of sin. The confession that is mingled with tears and sorrow, that is the outpouring of the inmost soul, finds its way to the God of infinite pity. Says the psalmist, "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." There are too many confessions like that of Pharaoh when he was suffering the judgments of God. He acknowledged his sin in order to escape further punishment, but returned to his defiance of Heaven as soon as the plagues were stayed. Balaam’s confession was of a similar character. Terrified by the angel standing in his pathway with drawn sword, he acknowledged his guilt, lest he should lose his life. There was no genuine repentance for sin, no contrition, no conversion of purpose, no abhorrence of evil, and no worth or virtue in his confession. Judas Iscariot, after betraying his Lord, returned to the priests, exclaiming, “I have sinned in that I have betrayed the innocent blood.” But his confession was not of such a character as would commend him to the mercy of God. It was forced from his guilty soul by an awful sense of condemnation, and a fearful looking for of judgment. The consequences that were to result to him, drew forth this acknowledgment of his great sin. There was no deep, heart-breaking grief in his soul that he had delivered the Son of God to be mocked, scourged, and crucified; that he had betrayed the Holy One of Israel into the hands of wicked and unscrupulous men. His confession was only prompted by a selfish and darkened heart. After Adam and Eve had partaken of the forbidden fruit, they were filled with a sense of shame and terror. At first their only thought was, how to excuse their sin before God, and escape the dreaded sentence of death. When the Lord inquired concerning638their sin, Adam replied, laying the guilt partly upon God and partly upon his companion: "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." The woman put the blame upon the serpent, saying, "The serpent beguiled me, and I did eat." Why did you make the serpent? Why did you suffer him to come into Eden?" These were the questions implied in her excuse for her sin, thus charging God with the responsibility of their fall. The spirit of self-justification originated in the father of lies, and has been exhibited by all the sons and daughters of Adam. Confessions of this order are not inspired by the divine Spirit, and will not be acceptable before God. True repentance will lead a man to bear his guilt himself, and acknowledge it without deception or hypocrisy. Like the poor publican, not lifting up so much as his eyes unto heaven, he will smite upon his breast, and cry, "God be merciful to me a sinner;" and those who do acknowledge their guilt will be justified; for Jesus will plead his blood in behalf of the repentant soul. It is no degradation for man to bow down before his Maker and confess his sins, and plead for forgiveness through the merits of a crucified and risen Saviour. It is noble to acknowledge your wrong before Him whom you have wounded by transgression and rebellion. It lifts you up before men and angels; for "he that humbleth himself shall be exalted." But he who kneels before fallen man, and opens in confession the secret thoughts and imaginations of his heart, is dishonoring himself by debasing his manhood, and degrading every noble instinct of his soul. In unfolding the sins of his life to a priest corrupted with wine and licentiousness, his standard of character is lowered, and he is defiled in consequence. God is degraded in his thought to the likeness of sinful humanity; for the priest stands as a representative of God. It is this degrading confession of man to fallen man, that ac639counts for much of the increasing evil which is defiling the world, and fitting it for final destruction. Says the apostle: “Confess your faults one to another, and pray one for another, that ye may be healed.” This scripture has been interpreted to sustain the practice of going to the priest for absolution; but it has no such application. Confess your sins to God, who only can forgive them, and your faults to one another. If you have given offense to your friend or neighbor, you are to acknowledge your wrong, and it is his duty freely to forgive you. Then you are to seek the forgiveness of God, because the brother whom you wounded is the property of God, and in injuring him you sinned against his Creator and Redeemer. The case is not brought before the priest at all, but before the only true mediator, our great High Priest, who “was in all points tempted like as we are, yet without sin,” and who is “touched with the feeling of our infirmities,” and is able to cleanse from every stain of iniquity. When David sinned against Uriah and his wife, he pleaded before God for forgiveness. He declares: "Against thee, thee only, have I sinned, and done this evil in thy sight." All wrong done to others reaches back from the injured one to God. Therefore David seeks for pardon, not from a priest, but from the Creator of man. He prays: "Have mercy upon me, O God, according to thy loving-kindness; according unto the multitude of thy tender mercies blot out my transgressions." True confession is always of a specific character, and acknowledges particular sins. They may be of such a nature as only to be brought before God; they may be wrongs that should be confessed before individuals who have suffered injury through them; or they may be of a general kind that should be made known in the congregation of the people. But all confession should be definite, and to the point, acknowledging the very sins of which you are guilty. When Israel was oppressed by the Ammonites, the chosen people made a plea before God that illustrates the definite character of true confession: “And the children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim. And the Lord said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? . . . Yet ye have forsaken me, and served other gods; wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation. And the children of Israel said unto the Lord, We have sinned; do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day.” Then they began to act in harmony with their confessions and prayers. “They put away the strange gods from among them, and served the Lord.” And the Lord's great heart of love was grieved, — “was grieved for the misery of Israel.” Confession will not be acceptable to God without sincere repentance and reformation. There must be decided changes in the life; everything offensive to God must be put away. This will be the result of genuine sorrow for sin. Says Paul, speaking of the work of repentance: “Ye sorrowed after a godly sort; what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.” In the days of Samuel, the Israelites wandered from God. They were suffering the consequences of sin, for they had lost their faith in God, lost their discernment of his power and wisdom to rule the nation, lost their confidence in his ability to defend and vindicate his cause. They turned from the great Ruler of the universe, and desired to be governed as were the nations around them. Before641they found peace they made this definite confession: "We have added unto all our sins this evil, to ask us a king." The very sin of which they were convicted, had to be confessed. Their ingratitude oppressed their souls, and severed them from God. When sin has deadened the moral perceptions, the wrong-doer does not discern the defects of his character, nor realize the enormity of the evil he has committed; and unless he yields to the convicting power of the Holy Spirit, he remains in partial blindness to his sin. His confessions are not sincere and in earnest. To every acknowledgment of his guilt, he adds an apology in excuse of his course, declaring that if it had not been for certain circumstances, he would not have done this or that, for which he is reproved. But the examples in God’s word of genuine repentance and humiliation reveal a spirit of confession in which there is no excuse for sin, or attempt at self-justification. Paul did not seek to shield himself; he paints his sin in its darkest hue, not attempting to lessen his guilt. He says: “Many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.” He does not hesitate to declare that “Christ Jesus came into the world to save sinners; of whom I am chief.” The humble and broken heart, subdued by genuine repentance, will appreciate something of the love of God, and the cost of Calvary; and as a son confesses to a loving father, so will the truly penitent bring all his sins before God. And it is written, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” ERRONEOUS IDEAS OF CONFESSION.
DEAR BRETHREN AND SISTERS IN ——: I have heard of the good work that has been going on among you, and it rejoices my heart. Since coming to Battle Creek, my mind has been much exercised in regard to the church here. During the week of prayer the Lord wrought for us, and in all our institutions there has continued to be a steady, well-balanced interest. Meetings have been held in the College, with marked success. There have been several conversions among the students from the world. These conversions were the more striking because the individuals had had no religious experience before coming to the College, and some of them were determined not to put themselves in the channel of light by attending the meetings. But they did attend, were convicted by the Spirit of the Lord, and were soundly converted. They say they were never so happy in their lives as now. Several have gone home to spend the holidays. Their parents are not professors of religion, and their faith will be severely tested. But good letters come back, stating that they are taking up their new responsibilities, and trying to show to their friends that the new faith they have received has not made them fanatics or extremists, but well-balanced Christians, better in every way than before their conversion; that they possess the principles of pure faith and love to God and their neighbor, and manifest them by a well-ordered life and a godly conversation. This good work in the College has been a source of great rejoicing to us all. We have had morning meetings for the helpers at the Sanitarium for three weeks, at half past five. I have spoken on these occasions with good results; I have also spoken to the patients several times. We have had meetings with the workers in the Review Office at noon. Here the Lord is manifestly at work. Men who have professed the truth for years,643and yet have never seemed to have any warmth of soul, have been visited by the Spirit of the Lord, and you should hear their heart-felt testimonies bearing witness to the precious love of God in their souls. Some of them say they were never converted before. Meetings have been held at the Tabernacle twice each day for two weeks, and the message presented has taken hold of hearts. The testimonies borne have the right ring. I am thankful to the Lord for this good work. We have also had some special meetings at the Tabernacle. This church being large, after we had called the people forward for prayers Sabbath afternoon, the last Sabbath of the old year, we invited those who felt that they must make confession, to go into one of the vestries, and here a special opportunity was given them. I had spoken upon the last chapter of Malachi, “Will a man rob God?” “Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Many confessions were made upon this point. Some had not dealt honestly with their neighbors, and they confessed these sins, and have since made restitution. During the following week, some of those who had not been dealing justly with God, and consequently had been separating themselves from him, began to restore that which they had withheld. One brother had not paid tithes for two years. He gave his note to the Secretary of the Conference for the tithe he had withheld and the interest on it, amounting to $571.50. I thank the Lord that he had the courage to do this. Another gave his note for $300.00. Another man who had backslidden from God so far that but little hope was cherished that he would ever turn his feet into the path of righteousness again, gave his note for $1000. It was proposed that these long-withheld tithes and offerings be devoted to the Central European Mission; so with these and the Christ644mas donations, nearly $6000 has come into the treasury from this church to be applied to the missionary cause. The soul that lives by faith on Christ desires no other nor greater good than to know and to do the will of God. It is God’s will that faith in Christ shall be made perfect by works; he connects the salvation and eternal life of those who believe, with these works, and through them provides for the light of truth to go to all countries and peoples. This is the fruit of the working of God’s Spirit. The truth has taken hold of hearts. It is not a fitful impulse, but a true turning unto the Lord, and the perverse will of men is brought into subjection to the will of God. To rob God in tithes and offerings is a violation of the plain injunction of Jehovah, and works the deepest injury to those who do it; for it deprives them of the blessing of God, which is promised to those who deal honestly with him. We have found in our experience that if Satan cannot keep souls bound in the ice of indifference, he will try to push them into the fire of fanaticism. When the Spirit of the Lord comes among his people, the enemy seizes the opportunity to work also, seeking to mold the work of God through the peculiar, unsanctified traits of different ones who are connected with that work. Thus there is always danger that unwise moves will be made. Many carry on a work of their own devising, a work which God has not prompted. But as far as the work has gone here in Battle Creek, there has been no fanaticism. We have felt the need of guarding it on every hand with the greatest care; for if the enemy can push individuals to extremes, he is well pleased. He can thus do greater harm than if there had been no religious awakening. We know that there has never yet been a religious effort made in which Satan has not tried his best to intrude himself, and in these last days he will do this as never before. He sees that his time is short, and he will645work with all deceivableness of unrighteousness to mingle errors and incorrect views with the work of God, and push men into false positions. In many of our religious awakenings, mistakes have been made in regard to confession. While confession is good for the soul, there is need of moving wisely. I have been shown that many, many confessions should never be spoken in the hearing of mortals; for the result is that which the limited judgment of finite beings does not anticipate. Seeds of evil are scattered in the minds and hearts of those who hear, and when they are under temptation, these seeds will spring up and bear fruit, and the same sad experience will be repeated. For, think the tempted ones, these sins cannot be so very grievous; for did not those who have made confession, Christians of long standing, do these very things? Thus the open confession in the church of these secret sins will prove a savor of death rather than of life. There should be no reckless, wholesale movements in this matter, for the cause of God may be made disreputable in the eyes of unbelievers. If they hear confessions of base conduct made by those who profess to be followers of Christ, a reproach is brought upon his cause. If Satan could by any means spread the impression that Seventh-day Adventists are the offscouring of all things, he would be glad to do it. God forbid that he should have occasion! God will be better glorified if we confess the secret, inbred corruption of the heart to Jesus alone, than if we open its recesses to finite, erring man, who cannot judge righteously unless his heart is constantly imbued with the Spirit of God. God knows the heart, even every secret of the soul; then do not pour into human ears the story which God alone should hear. There are confessions of a nature that should be brought before a select few, and acknowledged by the sinner in deepest humility. The matter must not be conducted in such a way that vice shall be construed646into virtue, and the sinner made proud of his evil doings. If there are things of a disgraceful nature that should come before the church, let them be brought before a few proper persons selected to hear them, and do not put the cause of Christ to open shame by publishing abroad the hypocrisy that has existed in the church. It would cast reflections upon those who had tried to be Christlike in character. These things should be considered. Then there are confessions that the Lord has bidden us make to one another. If you have wronged your brother by word or deed, you are first to be reconciled to him before your worship will be acceptable to Heaven. Confess to those whom you have injured, and make restitution, bringing forth fruit meet for repentance. If any one has feelings of bitterness, wrath, or malice toward a brother, let him go to him personally, confess his sin, and seek forgiveness. From Christ’s manner of dealing with the erring we may learn profitable lessons which are equally applicable to this work of confession. He bids us go to the one who has fallen into temptation, and labor with him alone. If it is not possible to help him, because of the darkness of his mind and his separation from God, we are to try again with two or three others. If the wrong is not righted, then, and only then, we are to tell it to the church. It is far better if wrongs can be righted, and injuries healed, without bringing the matter before the whole church. The church is not to be made the receptacle for the outpouring of every complaint or confession. I recognize, on the other hand, the danger of yielding to the temptation to conceal sin or to compromise with it, and thus act the hypocrite. Be sure that the confession fully covers the influence of the wrong committed, that no duty to God, to your neighbor, or to the church is left undone, and then you may lay hold upon Christ with confidence, expecting his blessing. But the question of how and to whom sins647should be confessed, is one that demands careful, prayerful study. We must consider it from all points, weighing it before God, and seeking divine illumination. We should inquire whether to confess publicly the sins of which we have been guilty will do good or harm. Will it show forth the praises of Him who has called us out of darkness into his marvelous light? Will it help to purify the minds of the people, or will the open relation of the deceptions practiced in denying the truth, have an after-influence to contaminate other minds, and destroy confidence in us? Men have not the wisdom from God, and the constant enlightenment from the Source of all power, that would make it safe for them to follow impulses or impressions. In my experience I have seen this done to the destruction, not only of those who acted upon this principle, but of many others who came under their influence. The wildest extravagance was the result of this impulsive work. A declension in faith followed, and unbelief and skepticism became strong in proportion to the extreme in religious excitement. The work that is not wrought in God comes to naught as soon as the excitement is over. There is power and permanency in what the Lord does, whether he works by human instrumentality or otherwise. The progress and perfection of the work of grace in the heart are not dependent upon excitement or extravagant demonstration. Hearts that are under the influence of the Spirit of God will be in sweet harmony with his will. I have been shown that when the Lord works by his Holy Spirit, there will be nothing in its operations which will degrade the Lord’s people before the world, but it will exalt them. The religion of Christ does not make those who profess it coarse and rough. The subjects of grace are not unteachable, but ever willing to learn of Jesus and to counsel with one another. What we learn of the Great Teacher of truth, will be enduring; it will not savor of self-sufficiency, but will lead to humility and meekness; and the work that648we do will be wholesome, pure, and ennobling, because wrought in God. Those who thus work will show in their home life, and in their association with men, that they have the mind of Christ. Grace and truth will reign in their hearts, inspiring and purifying their motives, and controlling their outward actions. I hope that none will obtain the idea that they are earning the favor of God by confession of sins, or that there is special virtue in confessing to human beings. There must be in the experience, that faith that works by love, and purifies the soul. The love of Christ will subdue the carnal propensities. The truth not only bears within itself the evidence of its heavenly origin, but proves that by the grace of God’s Spirit it is effectual in the purification of the soul. The Lord would have us come to him daily with all our troubles and confessions of sin, and he can give us rest in wearing his yoke and bearing his burden. His Holy Spirit, with its gracious influences, will fill the soul, and every thought will be brought into subjection to the obedience of Christ. Now I am fearful that by some error on your part, the blessing of God which has come to you in—will be turned into a curse; that some false idea will obtain, so that you will be in a worse condition in a few months than you were before this work of revival. If you do not keep your souls guarded, you will appear in the worst possible light to unbelievers. God would not be glorified with this fitful kind of service. Be careful not to carry matters to extremes, and bring lasting reproach upon the precious cause of God. The failure that many make is that after they have been blessed of God they do not, in the humility of Christ, seek to be a blessing to others. Now that the words of eternal life have been sown in your hearts, I entreat you to walk humbly with God, do the works of Christ, and bring forth much fruit unto righteousness. I do hope and pray that you will act like sons and daughters of the Most High, and not become extremists, or do anything that shall grieve the Spirit of God. Do not look to men, nor hang your hopes upon them, feeling that they are infallible, but look to Jesus constantly. Say nothing that would cast a reproach upon our faith. Confess your secret sins alone before your God. Acknowledge your heart wanderings to him who knows perfectly how to treat your case. If you have wronged your neighbor, acknowledge to him your sin, and show fruit of the same by making restitution. Then claim the blessing. Come to God just as you are, and let him heal all your infirmities. Press your case to the throne of grace; let the work be thorough. Be sincere in dealing with God and your own soul. If you come to him with a heart truly contrite, he will give you the victory. Then you may bear a sweet testimony of freedom, showing forth the praises of Him who has called you out of darkness into his marvelous light. He will not misapprehend or misjudge you. Your fellow-men cannot absolve you from sin, or cleanse you from iniquity. Jesus is the only one who can give you peace. He loved you, and gave himself for you. His great heart of love is “touched with the feeling of our infirmities.” What sins are too great for him to pardon? what soul too dark and sin-oppressed for him to save? He is gracious, not looking for merit in us, but of his own boundless goodness healing our backslidings and loving us freely, while we are yet sinners. He is “slow to anger, and of great kindness;” “long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.” Do not seek to get wound up to a high pitch of excitement; but go to work for others, and patiently instruct them. You will be inclined now to conjecture that every one has a load of evil to confess, and you will be in danger of making this the point of attack. You will want to bring every one over the same ground that you have been over, and you will feel that nothing can be done until all have gone through with the same work of confession. You will not be disposed to take up the labor of helping others650with the Spirit of God resting upon you, your own hearts softened and subdued by the deep-wrought work of cleansing. You will be in great danger of marring the work of God by exercising your own spirit. If you work for souls with humble, trustful dependence upon God, if the radiance of his Spirit is reflected from you in a Christlike character, if sympathy, kindness, forbearance, and love are abiding principles in your life, you will be a blessing to all around you. You will not criticise others, or manifest a harsh, denunciatory spirit toward them; you will not feel that their ideas must be made to meet your standard; but the love of Jesus and the peaceable fruits of righteousness will be revealed in you. “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. . . . And they that are Christ’s have crucified the flesh, with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another.” The enemy will seek to intrude himself, even amid your religious exercises. Every avenue will need to be faithfully guarded, lest selfishness and pride become interwoven with your work. If self has really been crucified, with the affections and lusts, the fruit will appear in good works to the glory of God. I entreat you, in the fear of God, not to let your works degenerate. Be consistent, symmetrical Christians. When the heart has given its affections to Christ, old things have passed away, and all things have become new. Our religion must be intelligent. The wisdom from above must strengthen, stablish, and settle us. We must go on and on, forward and upward, from light to still greater light, and God will still reveal his glory to us as he doth not unto the world.
Battle Creek, Mich., Jan. 6, 1889. GOD’S PRESENCE A REALITY.
DEAR BROTHER Q: I am glad you are to-day in —, and if you make good your trust, you will be the right man in the right place. Keep self out of sight; let it not come in, to mar the work, though this will be natural. Walk humbly with God. Let us work for the Master with disinterested energy, keeping before us a sense of the constant presence of God. Think of Moses,—what endurance and patience characterized his life. Paul, in his Epistle to the Hebrews, says, “For he endured, as seeing Him who is invisible.” The character that Paul thus ascribes to Moses does not mean simply passive resistance of evil, but perseverance in the right. He kept the Lord ever before him, and the Lord was ever at his right hand to help him. Moses had a deep sense of the personal presence of God. He was not only looking down through the ages for Christ to be made manifest in the flesh, but he saw Christ in a special manner accompanying the children of Israel in all their travels. God was real to him, ever present in his thoughts. When misunderstood, when called upon to face danger and to bear insult for Christ's sake, he endured without retaliation. Moses believed in God as one whom he needed, and who would help him because of his need. God was to him a present help. Much of the faith which we see is merely nominal; the real, trusting, persevering faith is rare. Moses realized in his own experience the promise that God will be a rewarder of those who diligently seek him. He had respect unto the recompense of the reward. Here is another point in regard to faith which we wish to study: God will reward the man of faith and obedience. If this faith is brought into the life experience, it will enable every one who fears and loves God to endure trials. Moses was full of confidence in God, because he had appropriating faith. He652needed help, and he prayed for it, grasped it by faith, and wove into his experience the belief that God cared for him. He believed that God ruled his life in particular. He saw and acknowledged God in every detail of his life, and felt that he was under the eye of the All-seeing One, who weighs motives, who tries the heart. He looked to God, and trusted in him for strength to carry him uncorrupted through every form of temptation. He knew that a special work had been assigned to him, and he desired, as far as possible, to make that work thoroughly successful. But he knew that he could not do this without divine aid; for he had a perverse people to deal with. The presence of God was sufficient to carry him through the most trying situations in which a man could be placed. Moses did not merely think of God; he saw him. God was the constant vision before him; he never lost sight of his face. He saw Jesus as his Saviour, and he believed that the Saviour's merits would be imputed to him. This faith was to Moses no guess-work; it was a reality. This is the kind of faith we need,—faith that will endure the test. O, how often we yield to temptation, because we do not keep our eye upon Jesus! Our faith is not continuous, because, through self-indulgence, we sin, and then we cannot endure, as "seeing Him who is invisible." My brother, make Christ your daily, hourly companion, and you will not complain that you have no faith. Contemplate Christ. View his character. Talk of him. The less you exalt self, the more you will see in Jesus to exalt. God has a work for you to do. Keep the Lord ever before you. Bro. and Sister Q, reach up higher and still higher for clearer views of the character of Christ. When Moses prayed, "I beseech thee, show me thy glory," the Lord did not rebuke him, but he granted his prayer. God declared to his servant, "I will make all my goodness pass before thee, and I will proclaim the name of Jehovah before thee." We keep apart from653God, and this is why we do not see the revealings of his power. THE PRESENCE OF CHRIST IN THE SCHOOL-ROOM.
My brother, my sister, may the Lord impart wisdom to you both, that you may know how to deal with minds. May the Lord teach you how great things he can do, if you will only believe. Carry Jesus with you, as your companion, into the school-room. Keep him before you when you speak, that the law of kindness may proceed from your lips. Do not permit any one to mold you in this matter. Allow the children under your care to have an individuality, as well as yourselves. Ever try to lead them, but never drive them. I see some things here in Switzerland that I think are worthy of imitation. The teachers of the schools often go out with their pupils while they are at play, and teach them how to amuse themselves, and are at hand to repress any disorder or wrong. Sometimes they take their scholars out, and have a long walk with them. I like this; I think there is less opportunity for the children to yield to temptation. The teachers seem to enter into the sports of the children, and to regulate them. I cannot in any way sanction the idea that children must feel that they are under a constant distrust, and cannot act as children. But let the teachers join in the amusements of the children, be one with them, and show that they want them to be happy, and it will give the children confidence. They may be controlled by love, but not by following them at their meals and in their amusements with a stern, unbending severity. Let me say here that those who have never had children of their own are not usually the best qualified to manage wisely the varied minds of children and youth. They are apt to make one law, from which there can be no appeal. Teachers must remember that they themselves were once children.654They should adapt their teaching to the minds of the children, placing themselves in sympathy with them; then the children can be instructed and benefited both by precept and example. May the Spirit of Jesus come in to mold your hearts, to fashion your characters, to elevate and ennoble your souls! Christ said to his disciples, “Unless ye humble yourselves, and become as this little child, ye cannot enter into the kingdom of heaven.” There is need of laying aside these cast-iron rules, of coming down from these stilts, to the humbleness of the child. O that some of the spirit of severity may change to a spirit of love, that happiness and sunshine may take the place of discouragement and grief!