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Signs of the Times, Vol. 6, No. 8.

THE CALL OF MOSES

Signs of the Times

Feb 26, 1880

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Feb 26, 1880

THE CALL OF MOSES.

By Mrs. E. G. White

BY MRS. E. G. WHITE.
To the oppressed and suffering Hebrews the day of their deliverance seemed to be long deferred; but in his own appointed time God designed to work for them in mighty power. Moses was not to stand, as he at first anticipated, at the head of armies, with waving banners and glittering armor. That people, so long abused and oppressed, were not to gain the victory for themselves, by rising up and asserting their rights. God's purpose was to be accomplished in a way to pour contempt on human pride and glory. The deliverer was to go forth as a humble shepherd, with only a rod in his hand; but God would make that rod powerful in delivering his people from oppression, and in preserving them when pursued by their enemies.
Before Moses went forth, he received his high commission, his ordination to his great work, in a way that filled him with awe, and gave him a deep sense of his own weakness and unworthiness. While engaged in his round of duties he saw a bush, branches, foliage, and trunk, all burning, yet not consumed. He drew near to view the wonderful sight, when a voice addressed him from out of the flame. It was the voice of God. It was He who, as the angel of the covenant, had revealed himself to the fathers in ages past. The frame of Moses quivered, he was thrilled with terror, as the Lord called him by name. With trembling lips he answered, "Here am I." He was warned not to approach his Creator with undue familiarity: "Put off thy shoes from off thy feet; for the place whereon thou standest is holy ground." "And Moses hid his face; for he was afraid to look upon God."
Finite man may learn a lesson that should never be forgotten,—to approach God with reverence. We may come boldly into his presence, presenting the name of Jesus, our righteousness and substitute, but never with the boldness of presumption, as though he were on a level with ourselves. We have heard some address the great and all-powerful and holy God, who dwelleth in light unapproachable, as they would not address an equal, or even an inferior. We have seen some behave themselves in the presence of God as they would not dare to do in the presence of an earthly friend. These show that they have not a proper view of God's character and the greatness of his power. They should remember that God's eye is upon them; he reads the thoughts of their hearts concerning him. He will not be mocked. God is greatly to be reverenced; wherever his presence is clearly realized, sinful man will bow in the most humble attitude, and from the depths of the soul cry out, "How dreadful is this place!"
As Moses waited in reverent awe before God, the words continued: "I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey." "Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt."
Amazed and frightened at the command, Moses drew back, saying, "Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" The reply was, "Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee. When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain." Moses thought of the difficulties to be encountered, the blindness, ignorance, and unbelief of his people, who were almost destitute of all knowledge of God.
"Behold," he said, "when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is his name? what shall I say to them?" The answer was, "I AM THAT I AM. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." Moses was commanded first to assemble the elders of Israel, the most noble and righteous among them, who had long grieved because of their bondage, and to declare to them a message from God, with a promise of deliverance. Then he was to take the elders before the king, and say to him, "The Lord God of the Hebrews hath met with us, and now let us go, we beseech thee, three day's journey into the wilderness, that we may sacrifice to the Lord our God."
The Pharaoh before whom Moses was to appear was not the one who had decreed that he should be put to death. That monarch was dead, and another had taken the reins of government. The name Pharaoh was a title borne by nearly all the Egyptian kings.
Moses was forewarned that Pharaoh would resist the appeal to let Israel go. Yet the courage of God's servant must not fail; for the Lord would make this the occasion to manifest his power before the Egyptians and before his people. "And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof; and after that, he will let you go." The mighty miracles wrought for the deliverance of the Hebrews, would give them favor in the sight of the Egyptians; and when they should leave Egypt they were not to go empty-handed. They were to ask or seek from their Egyptian neighbors valuable articles, such as jewels of silver and gold, which could be easily transported. The Egyptians had been enriched by the labor unjustly exacted from the Israelites; and now, as the latter were to start on their long journey to a new home, it was right that they should receive a portion of the wealth which they had fairly earned. This would be a small recompense for their many years of unpaid servitude.
Moses saw before him difficulties which seemed unsurmountable. What proof could he give his people that God had indeed sent him? "Behold," he said, "they will not believe me, nor hearken to my voice; for they will say, 'The Lord hath not appeared unto thee.'" Evidence which appealed to his own senses was now given. He was told to cast the rod in his hand upon the ground. He did so; it became a serpent, and he fled before it. He was recalled and commanded to seize it. As he obeyed, it became again a rod. He was bidden to put his hand into his bosom. He did so, and on taking it out, saw it all covered with the white scabs of leprosy. On being told, he put it again into his bosom, and on withdrawing it saw that it had become like the other. By these signs the Lord assured Moses that his own people as well as Pharaoh should be convinced that one mightier than the king of Egypt was manifest among them.
But the servant of God was still overwhelmed by the thought of the strange and wonderful work before him. In his distress and terror he now pleaded as an excuse a lack of ready speech: "O my Lord, I am not eloquent, neither heretofore nor since thou hast spoken to thy servant; but I am slow of speech and of a slow tongue." He had been so long from the Egyptians that he had not so clear knowledge and ready use of their language as when he was among them. This hesitancy on the part of Moses would seem to imply a fear that God was unable to qualify him for the great work to which he had called him, or that he had made a mistake in his selection of the man. The Lord said to him, "Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? Have not I, the Lord?" What an appeal! What a rebuke to the distrustful!
To this was added another assurance of divine aid: "Now, therefore, go, and I will be with thy mouth, and will teach thee what thou shalt say." But Moses still entreated the Lord to select a more competent person. These excuses at first proceeded from humility and self-diffidence. But after the Lord had promised to remove all his difficulties, and to give him final success, then any further shrinking back and complaining of his unfitness showed unbelief and distrust of God himself.
Moses was now directed to Aaron, his elder brother, who was eloquent, and who, having been in daily use of the language of the Egyptians, understood and could speak it perfectly. He was told that Aaron was coming to meet him, and when he came would rejoice at the meeting. The Lord then commanded Moses, "Thou shalt speak unto him, and put words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people; and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. And thou shalt take this rod in thine hand, wherewith thou shalt do signs."
Moses could make no further resistance, for all groundfor excuses was removed. He returned to his father-in-law's tent, and asked permission to visit his brethren in Egypt. Jethro gave it, with his blessing, "Go in peace." So, taking his wife and children, Moses set out on his journey. He had not dared to make known the object of his mission, lest they should not be allowed to accompany him. Before reaching Egypt, however, he himself deemed it best, for their own safety, to send them back to her father's tent.
The Lord said unto Moses, "When thou goest to return unto Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand; but I will harden his heart, that he will not let the people go." That is, the display of almighty power before Pharaoh, being rejected by him, would make him harder and more firm in his rebellion. But the Lord would overrule the course of this haughty monarch, so that his obstinacy and perverseness would cause the name of God to be magnified before the Egyptians, and before his people also.
Moses was directed to say unto Pharaoh, "Thus saith the Lord, Israel is my son, even my first-born. And I say unto thee, Let my son go, that he may serve me. And if thou refuse to let him go, behold, I will slay thy son, even thy first-born." The Lord called Israel his first-born because he had singled out that people to be the depositaries of his law, obedience to which would preserve them pure amidst idolatrous nations. He conferred upon them special privileges, such as were generally granted to the first-born son.
As Moses journeyed to Egypt, the angel of the Lord met him, and assumed a threatening posture, as though he would slay him. He did not explain the reason for his appearance in this manner, but Moses knew that there was a cause. He was going to Egypt in obedience to the express command of God; therefore the journey must be right. He at once remembered that his youngest son had not been circumcised. In compliance with the wishes of Zipporah, he had postponed the ceremony, contrary to the divine requirement. Now the wife, fearful that her husband might be slain, overcame her feelings of undue affection for her son, and performed the rite herself. After this, the angel let Moses go. In his mission to Pharaoh, he was to be placed in a perilous position, where his life would be exposed to the will of the king, if God did not by his power, through the presence of angels, preserve him. While Moses was living in neglect of one of God's positive commands, his life would not be secure; for angels could not protect him in disobedience.
In the time of trouble, just previous to the coming of Christ, the lives of the righteous will be preserved through the ministration of holy angels. But there will be no security for the transgressor. Angels cannot then protect those who are living in neglect of a known duty or an express command of Jehovah.

THE PRIZE BEYOND.

By Baptist Union

PERISHING splendors, pass away; Vanish, ye glories that decay; Onward I haste, and cannot stay, Mine is the rest to come.
Not for me are the joys that fleet, Not for me is the music sweet, Mine be the tears at Jesus' feet, Mine the eternal home.
Not for me the glittering gem, Not for me the diadem, No delight can I find in them, Since my Lord was crowned with thorns: Mine the tears that pilgrims know, Mine be their portion of toil and woe, Mine be the way that my Lord did go, And the cross that he hath borne.
Not for me is the trump of fame, Brawling abroad my worthless name, Telling the story ever the same Of pride and vanity; Mine be the toil, the sighs, the tears, Mine be the weary, wasting years, Mine be the hope when Christ appears I shall his glory see. -Baptist Union.

HOW DIFFERENTLY MEN ARE CONSTITUTED.

By R. F. Cottrell

FROM the same premises opposite conclusions are drawn. How strange! To illustrate, I quote a late writer as follows:—
“No. 1 [the decalogue], does not contain a single precept that will be needed by the saved in the world to come. Look over the ten commandments. Will these be necessary in the kingdom of Heaven? Does any one believe it? Will a holy man need a commandment telling him he must not murder, steal, swear, lie, or commit adultery? This covenant, No. 1, was applicable to a hard-hearted, blind, and sinful people that needed a curb bit. Such were the Jews.”
The argument fully stated stands thus: 1. All in the world to come will be holy persons. 2. No holy person will violate one of these precepts. These are the premises, and so far we are agreed; but how widely different the conclusions! His conclusion is, 3. Therefore the decalogue “was abolished, being ended at the cross.”
From the same premises I come to the conclusion that these precepts will be law in the world to come. No one will break them; consequently it will be the law or rule, without an exception, to keep them. To make them the law it is not necessary that any one should violate them. It is possible that the will of God may be done perfectly “in earth as it is in Heaven.” Will not his will then be law? When I read in prophecy that in the new earth all flesh shall come from Sabbath to Sabbath to worship the Lord, I infer that the Sabbath will be observed by all its inhabitants without an exception, and therefore the Sabbath precept will be a universal law. See Isa. 66:22, 23.
But for the fact that so many are now violating this precept, and desire to excuse themselves in their disobedience, our writer had never made his raid against the decalogue.
But supposing his inference to be sound, that holy men in the world to come will need no such restrictions as are contained in the ten commandments, does he not have them abolished eighteen hundred years too soon? He must admit that there are some men now that need such laws. There are some “hard-hearted, blind, and sinful people” now, that need a curb, as well as the Jews of old. But perhaps the decalogue is abolished only in respect to such good men as he is. He concludes an argument against the Sabbath thus: “As he [Jesus] has nowhere intimated that he wishes us to keep the seventh day observed by the Jews, it is certainly not enjoined upon his disciples. Here we rest, trusting sweetly in Him who keeps us in ‘perfect peace.’”
Jesus did affirm the perpetuity of every jot and tittle of his Father’s law, till heaven and earth pass. But as he never intimated that he wishes us to keep the first day of the week, instead of the seventh, is not the conclusion full as logical that “it is certainly not enjoined upon his disciples.” He has given a solemn warning to those who break the commandments and teach men so, but some don’t seem to mind it. They think they are so good that they do not need such precepts.
“If men but knew it, in their reckless strife, They’re laboring hard to lose eternal life.”
Immediately after deciding that the ten commandments will not be needed in the world to come, because they are not suited to holy men, the writer proceeds to present the two great commandments as every way suitable to that state. He says they “are eternal in their application to all intelligent created beings, in all generations, world without end.” Now, following his course of reasoning we ask, “Will a holy man need a commandment telling him he must” love the Lord with all his heart, and his neighbor as himself, to prevent his hating God and his neighbor? “Will these be necessary in the kingdom of Heaven?” But can one love God and his neighbor as required in these great precepts, and at the same time violate one of the ten commandments? “This is the love of God, that we keep his commandments;” not as a grievous burden, but as a delightful privilege.
The opponents of the law of God give painful evidence of insanity. To say that no two of them are agreed is not telling the whole truth. No one of them can write a small tract in defense of his theory, without taking several contradictory positions. If the fourth commandment has any determinate meaning, it commands those to whom it is addressed to rest from their own labor on the day on which God rested from his. But our author argues that the day the Jews were required to keep did not correspond “with the seventh day of the original week;” but was another day given to commemorate their deliverance from Egypt. On another page he gets time all disarranged, and drives us into an inextricable maze, by a long day when the sun stood still in the time of Joshua. Again he says, “Astronomical calculations give evidence that the Lord’s day, now observed by Christians generally, is the one first kept in Eden. It appears quite plain that the Jews had a new rest-day, not observed by other nations. In Persia, where the patriarchs lived, the people turned away from the worship of the true and living God to the worshiping of the sun, and called it ‘Sunday.’ They did not lose the original rest-day, but changed the mode of worship.”
The original rest-day has not been lost, then, though Joshua did command the sun to stand still. Astronomical calculations and the idolatrous Persians have preserved it. Those who departed from the true God to idols still kept the true Edenic Sabbath; while Abraham and his seed who were separated from idolatry and called to the worship of the true God, had another day to keep, enforced by a commandment which caused them to believe that it was the Sabbath, or rest-day of God, the day on which he rested when he made the world!
The writer implies that there was a Sabbath “first kept in Eden,” and that it was “observed by other nations.” If so, this Sabbath-keeping was in accordance with a divine law. If this was a law of God; Abraham kept it; for God testifies of him as follows: “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Gen. 26:5. Abraham's time was certainly four hundred and thirty years before the deliverance from Egypt. And God said of Abraham, “I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord.” Now which kept the true Edenic Sabbath? Abraham and his seed, or the idolatrous nations from which they were separated?
Astronomy is a very exact science. It settles the time of historic eclipses. But if you go back of reliable human history, and undertake to tell by astronomy the exact beginning of earthly time and the day of the week on which God rested, you will find as great a lack as Archimedes did when he said that the only thing which hindered him from lifting the world was the fulcrum on which to rest his lever.
I prefer to trust in God, in the second of Genesis, in the fourth commandment, and in the concurrent testimony of Christ and his apostles, to inform me of the day on which He rested.
R. F. COTTRELL.

DIVINE TRUTH AND ITS VALUE.

By C. R. Austin

WE estimate the value of the things of this world by their durability, by the service they render the possessor, and by comparing one article with another. But divine truth, who can estimate its worth? or tell its priceless value? or with what comparison shall it be compared? Shall we liken it to gold, the most precious of all earthly treasures? Why so precious? In itself there is no nutriment that can sustain life, or nourish these frail bodies; it cannot be made into garments to warmly clothe, and protect us from winter's chilling blast. Why, then, do we prize it so highly? Because of its durability. There is nothing we need for food or clothing but that is easily destroyed by adverse influences, and, should it pass a fiery ordeal, would be reduced to ashes, and be seen no more forever. But not so with gold. It may be tested by the severest trials, even the hottest fire, and yet it remains the same; and the hotter the flame, the purer the gold. For this reason, the possessor can exchange it for every necessary article this earth affords. And not only for the necessary, but also for every desirable article, that is beautiful and pleasant to the eye, from the lovely flower, to the elegant mansion, surrounded by broad fields of earth's choicest fruits and richest land.
And how long can this be enjoyed? Just while the breath of life is within us. When that goes forth, we return to the earth, and no amount of gold, or all of earth's costliest treasures combined, can redeem us from the power of the grave, or place us in a condition to again enjoy the beautiful things of this world.
How does this compare with what divine truth does for those who possess it? It clothes them with the robe of Christ's righteousness, which will surely and safely protect them from the severest storm earth has ever witnessed, and which is already in sight to the eye of faith, and will as surely fall on those destitute of this robe as the flood came upon them in Noah's time.
And should the lamp of life go out, is it forever lost? No; it is safely insured in the record God has given us of his Son. And this record is eternal life, and this life is in his Son; and when He who is our life shall appear, then shall we appear with him in glory, and be led by him through the gates into the city of God, have a right to the tree of life, be made heirs of a beautiful mansion in our Heavenly Father's home and a glorious inheritance on the earth when it shall be purified from the stain of sin and the curse of God. How long shall this be enjoyed? While eternity's years shall roll. And he that can number them may estimate the value of divine truth.
Where shall this priceless treasure be found? and how obtained? God's word contains an inexhaustible fountain of it; and if we seek for it as for silver, and search for it as for hid treasures, we shall find the knowledge of God and understand righteousness, and judgment, and equity; yea, every good path.
And we may obtain it by coming with a humble, teachable spirit, to the foot of the cross, bringing every tradition, doctrine, and commandment, received from the fathers and not sustained by the word of God, and exchanging them for the pure precepts of God's unchangeable law, and the divine teachings of his beloved Son.
C. R. AUSTIN.

Living Among People and Doing Kindness

It is a good and safe rule to sojourn in every place as if you meant to spend your life there, never omitting an opportunity of doing a kindness, or speaking a true word, or making a friend. Seeds thus sown by the wayside often bring forth an abundant harvest. You might so spend your summer among the people, that they and their descendants might be better and happier, through time and eternity, for your works and your example.

The Sweetness and Sternness of the Gospel

HE who does not know the sweetness of the gospel, cannot affect its sternness; he who does not love God and his neighbor, cannot hate sin, though he may have a spite toward some sins.

"EXCEEDING ABUNDANTLY."

By Merle D'Aubigné

WE were studying the Epistle to the Ephesians, and had got to the end of the third chapter. When we read the last two verses, "Now unto him who is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory, throughout all ages," this expression fell upon my soul like a revelation from God. He can do by his power, I said to myself, above all even that we can think—nay, exceeding abundantly above all! A full trust in Christ for the work to be done within my poor heart now filled my soul. We all three knelt down, and, although I had never fully confided my inward struggle to my friends, the prayer of Rieu was filled with such admirable faith as he would have uttered had he known all my wants. When I arose in that inn room at Kiel, I felt as if my wings were renewed as the wings of eagles. From that time forward I comprehended that my own efforts were of no avail; that Christ is able to do all by his power that worketh in us; and the habitual attitude of my soul was to lie at the foot of the cross, crying to him, "Here I am, bound hand and foot, unable to move, unable to do the least thing to get away from the enemy, who opposes me. Do all thyself. I know thou wilt do it. Thou wilt even do exceeding abundantly above all I ask." I was not disappointed; all my doubts were removed, my anguish quelled, and the Lord extended to me peace as a river. Then I could comprehend with all saints what is the breadth and length and depth and hight, and know the love of Christ, which passeth knowledge. Then was I able to say, "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee."

SPEAKING CARELESSLY OF RELIGION.

By Mrs. O. J. Squires

CHRISTIANS, I beseech you to be careful how you speak of religion. Don't speak carelessly about it. You may never know how much harm one careless word may do. If religion is anything, it is everything. I have noticed that Christians often speak in a careless and indifferent manner of the service of God's house, and religion, unthinkingly, of course. But the harm to others may be just as great. I feel very deeply on this subject, because my life was once almost wrecked, and my soul almost lost, just by a few careless words spoken by an old professor.
When a child about twelve years of age, there was an appointment left at the church that I was in the habit of attending, by a stranger, that he would preach there the next Sabbath at 2 o'clock, after the usual service. At the appointed time a good number, I with the rest, repaired to the house of God. Soon the minister came, a slender, youthful man, with an air of such serious earnestness about him that it at once attracted my attention. He seemed to feel the responsibility that was resting upon him, and child though I was, I felt he was a Christian. As he entered the pulpit he bowed his head a few moments in silent prayer, then he gave out the hymn. After the singing he read in a reverent manner a portion of Scripture, then in a simple and touching prayer he asked God to "help him so to speak the truth that some one might hear as for eternity, that it might be a savor of life to some soul." After the next hymn he arose and said, "Perhaps some, if not all, of this congregation are wondering why I, a stranger, should come here to preach one sermon, and then go on to other fields of labor, never, perhaps, to see one soul I now address till we meet across the river. All that I have to say as reason or excuse is, Christ has said, 'Go ye into all the world and preach the gospel to every creature,'" then with his whole soul he entered into his discourse.
The text I do not remember, but the sermon I can never forget. It was the old, sweet story of Christ and the cross. He told it in such a simple, earnest, loving manner, with tears often choking his utterance, that my heart was strangely stirred; and, although I had heard the story many times, I never before realized and understood that Christ died to save sinners, especially me, and that through his death and sufferings was the only way that we could have eternal life. It was there made so plain to me that it seemed ungrateful and extremely wicked that every one did not love and serve him; and with child-like simplicity I then and there accepted him as my Saviour, and worshiped him in silent adoration. I felt that peace that is like a river, the world and everything in it seemed changed; life had now a new importance.
As I passed out of the church I felt as though I could not keep this great happiness in my own bosom, and was just on the point of telling it, when some one spoke of the meeting, the preacher, and the sermon. I listened expecting to hear those old professors tell what a feast they had enjoyed, and how good it all was. I had enjoyed it all so much, that it seemed so important to me, that I was sure it must be doubly so to those who had been loving and serving him so long, but to my great surprise they spoke carelessly of it as though it was of but little consequence. One to whom I had always looked up as almost perfect—so good a Christian I had always thought her—said, "It didn't amount to much; 'twas nothing very smart." When I heard her say that, how glad I was that I had not told how I felt; for I thought if she, an old servant of God of thirty years standing thought it of no consequence, I surely was carried away and deceived, for I supposed of course that she knew best, and right on the spot I gave up all, although I had felt it so sweet to believe.
O the dreary desolation that swept over my soul as this "bright dream faded." The one who spoke those words would not have uttered them had she known the harm they would do. She did not think or intend any harm; they were only a few careless words. And that is why I have felt impelled to tell of this. I have heard so much of this light, careless way of speaking of God and religion, and the efforts of ministers of the gospel, among Christians, that it makes me tremble for the result.
It was not till twelve years after the incident related that I gave my heart to God. Many times during those twelve terrible years I was on the point of doing so, when the remembrance of that time would cross my mind, and I would stop right there. I had been deceived once and I would not be again. But I thank God to-day that that sermon was not entirely lost, but twelve years afterward, indirectly though it may have been, that very sermon was instrumental in leading me to God. But the memory of those scoffing words by a Christian kept me many weary weeks in the dark after I had begun to seek God. I tried to be a skeptic, an infidel, or anything but a Christian. I tried, and almost succeeded, too, to think religion all a mockery; but God's Spirit did not forsake me. And now to-day all through my soul I feel and know it is no mockery, but a living blessed reality. Yet I mourn over those years that were worse than wasted by those few careless words. It has served me as a warning. God helping me, I will give more earnest heed to this, and I beseech you, reader, to be careful how you handle things that take hold on eternal life.—Mrs. O. J. Squires.

BEARING THE CROSS.

By R. F. Cottrell

THERE are widely different views about bearing the cross. Some seem really to delight in bearing it in their own chosen way. They would have a substantial cross of ivory or gold, or of some costly material and exquisite workmanship, and bear it in front, upon the breast, near the heart, suspended by a chain of gold about the neck. And it is presumed that they take much credit to themselves for their dauntless bravery in thus bearing the symbol of the Christian profession before an unbelieving and scoffing world. Thus delicately does many a devotee of fashion and folly bear the cross.
Apostles and martyrs have borne the cross in quite a different way. While laboring for the spread of the truth and the salvation of men, they were cruelly beaten, imprisoned, stoned, and were in all sorts of peril by sea and land; they suffered, laboring "in weariness and painfulness, in watchings often, in hunger, and thirst, in fastings often, in cold and nakedness;" they endured "cruel mockings and scourgings, yea, moreover bonds and imprisonment; they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented." They counted not their life dear to themselves. They witnessed for the truth, and sealed their testimony with their blood.
In these days many bear the cross chiefly in talk. To hear their testimony in meeting, one would think that they would be faithful at any and every sacrifice and peril, even to the laying down of their lives; that truth and duty to them were above every consideration of danger or suffering, that nothing could cause them to falter in duty, or think of giving up their faith and hope. Such persons I have seen within a short time past. Friends in Maryland and Pennsylvania could count a large number of them; and these brethren cannot find words to express their astonishment, that those persons, so zealous, brave, and cross-bearing in speech, while they confess that we are "right on the Sabbath," should think that custom and the laws of the State furnish a sufficient excuse for them to remain in disobedience. They cannot keep the Lord's Sabbath, because human laws favor Sunday.
It is in vain to refer them to Daniel and his three companions, when the law of the king compelled them to violate their duty to God, or go into the den of lions or the fiery furnace. They admire the zeal and fortitude of those ancient worthies, and perhaps imagine that had they been in their places, they would have done as they did; but when asked to apply the same principle in their own cases, though they can make no reply, yet they imagine that some way God, in the great Judgment, will excuse them, because of the inconvenience and opposition they must meet, if they should obey him to the neglect of the laws of men, which make void the law of the Most High.
Oh that they could be persuaded to bear the cross! not in word and in tongue only, but in deed and in truth. The time is at hand when the true servants of God will know what it is to bear the cross. God, in great mercy, is warning us, by a special message, to be prepared for that time. Let all heed the warning, bear the cross, and receive the crown. R. F. COTTRELL.

IDLE BUT HURTFUL WORDS.

THERE is nothing in the New Testament more startling than the enunciation of the responsibility which we assume whenever we speak; for every idle word we shall have to give an account at the last, great day.
There is something appalling in this, for how many idle words have we all spoken.
But there is no principle of divine law for which there is not some substantial reason; and our own observation has led us to the conclusion that no inconsiderable part of the unhappiness of this world is occasioned by hastily, ill-considered, idle words.
People are more sensitive than they are thought to be, and more people are sensitive than are thought to possess any sensibility whatever. We mean sensibility to the remarks of others.
A whole life may be influenced—a whole life may be darkened by one observation, of which the maker never thinks again.
Words lightly uttered often sink very deep into the mind of some boy or girl to whom they are addressed; and when those words are cruel or unkind or unjust they may rankle for years, never losing their freshness or their force in memory, but often recurring to recollection—a lasting well of bitterness.
And grown people are often as sensitive as children. Men and women who appear almost indifferent, and even callous to what is said to them, or about them, are not unfrequently deeply wounded by some thoughtless remark, to which the speaker attaches little or no importance.
If we habitually care to mind how hurtful to others our idle words may be, we should utter less of them.—Ex.

LEFT TO HIMSELF

LEFT TO HIMSELF.

In this world it is needful not only to put things right, but to keep them right. Anything left to itself soon goes to ruin. Very often to do nothing is to do mischief. The sluggard's garden was overgrown with thorns and nettles, not because he had sown them there, but because he had neglected to root them out. "The stone-wall thereof was broken down," not because he had thrown it down, but because he had allowed it to fall. Prov. 24:31. It is astonishing how soon a house gets out of repair and becomes a ruin if shut up and neglected. The tiles drop off one by one, the timbers give way, the windows fall in, the floors decay, and in the course of a few years, a house left quite to itself is in a state of dilapidation.
It is just so, with human beings. The seeds of evil are already sown in the child's heart, as the weeds were in the sluggard's garden. They will spring up of themselves, and it is for us to root them up, or they will cover all the soil.
Continue reading: THE LIFE OF WM. MILLER