Review and Herald, Vol. 46, No. 10.
Constantine and the Sunday Law, ConcludedPage 1
Constantine and the Sunday Law, Concluded
By Joseph Harvey Waggoner
AFTER Constantine professed to embrace Christianity, he enforced the day of his tutelary god, the sun, with additional honors, as an ordinance to be observed by the church. From a carefully compiled work, we quote the following:— “A recent English writer says of Constantine’s Sunday law that it ‘would seem to have been rather to promote heathen than Christian worship.’ And he shows how this heathen emperor became a Christian, and how this heathen statute became a Christian law. Thus he says: ‘At a later period, carried away by the current of opinion, he declared himself a convert to the church. Christianity, then, or what he was pleased to call by that name, became the law of the land, and the edict of A. D. 321, being unrevoked, was enforced as a Christian ordinance.’ Thus it is seen that a law, enacted in support of a heathen institution, after a few years came to be considered a Christian ordinance; and Constantine himself, four years after his Sunday edict, was able to control the church, as represented by the Council of Nice, so as to cause the members of the church to establish their annual festival of the passover upon Sunday.”—Andrews’ Hist. Sab., p. 349. All history attests the truthfulness of this statement that his first Sunday law was given out of regard for the sun, or, as Dr. Schaff says, “in conformity to his worship of Apollo,” the sun-god. His obsequious bishops were but too ready to please the humor of the emperor by constituting “the venerable day of the sun,” the chief festival of the church. Eusebius—who has so often been quoted, and even with an ill-timed air of triumph by the devotees of this relic of sun worship—acknowledges its paternity in his celebrated endorsement, as follows:— “And all things whatsoever that it was the duty to do on the Sabbath, these we have transferred to the Lord’s day, as more appropriately belonging to it, because it has a precedence and is first in rank, and more honorable than the Jewish Sabbath.” Those who have noted the temper of the dignitaries of that day, their servility to the emperor, and their bitter prejudice against the Jews, will not be astonished that they attached more honor to the day of the sun, backed as it was by the imperial decree, than to the day which was observed by the Jews, though it had been honored as Jehovah’s rest from the work of creation. It had received the divine blessing; it was hallowed or set apart for religious observance by the Lord himself; its observance had been expressly commanded by the Lord with his own voice; it was written with his own finger in the enduring tables of stone; it was declared to be honorable, and a sign or memorial of the Creator’s power; blessings had been promised to all who keep it; and curses had been pronounced against all who profane it; each and all of which were lacking for the first day. Said Eusebius, “We have transferred.” We shall not here give the evidence, of which abundance exists, that this transfer of Sabbath duty from the seventh to the first day was, as Eusebius affirms, made by the dignitaries of the church in the fourth century. It was, on their part, only on endorsement of Constantine’s decree of 321, and the adoption of his favorite day which was devoted to the worship of his favorite god! The complete evidence that the Sunday was never observed as a Sabbath, or a rest-day of any kind, until after Constantine’s law; that it was adopted as a church festival out of complaisance to the emperor, and as a means of more readily leading the Roman people to profess Christianity by conforming to their customs in regard to “the venerable day of the sun;” of the regard for the Sabbath of the fourth commandment, which was, up to that time, observed by Christians, and the steps taken by bishops and councils to cause a discontinuance of the observance of the seventh day; these do not properly belong to the life of Constantine, though the complete erection of the Sunday festival is traceable to his influence. But, influential as he was, it was not without a long struggle that Christians were brought to observe the first day to the exclusion of the original and divinely instituted Sabbath. The bishop of Rome put forth every effort to suppress the observance of the seventh day. And because many churches utterly refused to conform to the rules sent to them from Rome, the aid and authority of councils was invoked, and those who refused to join in this “new solar paganism” were anathematized, and straitly threatened by the dominant party, which threats the Romanists were not slow to fulfill. But there is another legacy left to the world by Constantine which is well worthy of notice. It is the pontificate or primacy of Rome. As the union of church and State was introduced and carried into effect by Constantine, so was the primacy of Rome or the supremacy of the Roman bishop established by him. The papacy owes its origin and power to Constantine. In conformity to his polytheistic religion, and his policy of favoring all whose influence could strengthen his authority, “he exempted the Christian clergy from municipal duty” as early as 313.—Schaff, vol. ii, p. 3. An early historian has left us a very important testimony on this subject:— “Constantine likewise enacted a law in favor of the clergy, permitting judgment to be passed by the bishops when litigants preferred appealing to them rather than to the secular court; he enacted that their decree should be valid, and as far superior to that of other judges as if pronounced by the emperor himself; that the governor and subordinate military officers should see to the execution of these decrees; and that sentence, when passed by them, should be irreversible.”—Sozomen’s Eccl. Hist., p. 1. Thus the clergy were not only permitted to exercise the functions of a civil magistrate, but they were given authority above that of the civil magistrates. From their decisions there was no appeal. It takes but little knowledge of the laws of courts to perceive how readily corruption would be introduced and fostered by such an arrangement. In fact, every step tended toward binding the church and the State together as really as if that had been the only object in view. The tendency to worldliness as the result of such action is thus set forth by Hallam:— “It was among the first effects of the conversion of Constantine, to give not only a security but a legal sanction to the territorial acquisitions of the church. The edict of Milan, in 313, recognizes the actual estates of ecclesiastical corporations. Another, published in 321, grants to all the subjects of the empire the power of bequeathing their property to the church. His own liberality, and that of his successors, set an example which did not want imitators. Passing rapidly from a state of distress and persecution to the summit of prosperity, the church degenerated as rapidly from her ancient purity, and forfeited the respect of future ages in the same proportion as she received the blind veneration of her own. Covetousness, especially became almost a characteristic vice.”—Hallam, Middle Ages, p. 261. It is a mistake, however, to place these actions as the “effects of the conversion of Constantine,” as there is no proof that he considered the Christian religion better than other religions at the time of these decrees. He was aware of the firmness and constancy of the Christians under persecution, and as a politic statesman he thought best to attach the bishops and the churches to himself, to draw their influence toward the empire rather than to increase divisions among his subjects. By uniting the Christian and pagan systems, he hoped to strengthen the empire; and to this end he used every means to give influence to the ambitious prelates, especially to the bishop of Rome. His removal to Byzantium was doubtless to glorify himself by building up a strong city to the honor of his own name, calling it Constantinople. Yet the result was so clearly favorable to the interests of the Roman bishop that some have thought the movement had this object in view. Thus Stanley speaks of it:— “According to the fable of Sylvester, Constantine retired to Greece in order to leave Italy for the pope: ‘Per cedere al Pastor si fece Greco.’ So said the legend, and it was undoubtedly the case that by retiring to the East he left the field clear for the bishops of Rome. In the absence of the emperors from Rome, the chief Christian magistrate rose to new importance. When the barbarians broke upon Italy the pope thus became the representative of the ancient republic. It is one of the many senses in which the saying of Hobbs is true that the papacy is but the ghost of the deceased Roman Empire, sitting crowned upon the grave thereof.”—Stanley, p. 305. Stanley calls the bishop of Rome “the chief Christian magistrate.” This truthful expression is worthy of careful consideration. He was not only a “magistrate” in the civil acceptation of that term, but “chief” among the highest magistrates in the empire. He was not content, however, to be above all; he was too arrogant and ambitious to long permit even an approach to his dignity. In A. D. 451 the Council of Chalcedon elevated the bishop of Constantinople to be next in rank to the bishop of Rome, against which the Roman delegates protested, and appealed to the decision of the Council of Nice, A. D. 325, in favor of the Roman primacy. The imperial commissioners who heard the plea thus decided:— “From the whole discussion, and from what has been brought forward on either side, we acknowledge that the primacy over all and the most eminent rank are to continue with the archbishop of old Rome.”—Schaff, Church Hist., vol. ii, p. 281. This shows that the question of the primacy was settled, not by the judgment of the imperial commissioners, but by an appeal to the decision of the Council of Nice. All after action upon that subject was but a confirmation of the decision of that council. But the prophecy of Daniel had spoken of three horns or kingdoms which were to be plucked up before the Roman pontiff to prepare the way for his supremacy. The third kingdom was plucked up when the Ostrogoths were subdued by Justinian. In his letter to the Roman bishop, Justinian recognized and confirmed his primacy. It is true that Justinian did not particularly speak of the civil power, or make a grant in that behalf. Nor was it needed. The bishop was a high civil magistrate under the empire by the authority of Constantine; and it was only needed of Justinian to put down the opposers in Rome, and to continue to hold the imperial court in Constantinople, to open the way for the exercise of independent magistracy by the Roman pontiff. And he was not slow to improve every opportunity in that direction. He soon claimed a divine warrant to govern, not only his own territory, but all the kingdoms of the world. And such was the power of popular superstition that kings imagined that they could add to the glory of their kingdoms by receiving the blessing of the “universal bishop.” Accustomed to the idea of a union of civil and ecclesiastical power, they thought to strengthen themselves by receiving the benediction of the highest ecclesiastical officer; and that which they accorded to him as a privilege he soon demanded as a right. Mighty rulers, by their complaisance to Rome, exalted the power of the bishop over themselves; and what they intended as an act of reverence to his spiritual authority, he used as a precedent to prove his right to reign over all civil governments; and he soon demanded homage of kings and emperors as the condition of their reigning unmolested in their own territories! Truly, “his look was more stout than his fellows.” The foundation was laid, and strongly laid, by Constantine. Justinian, by plucking up the third horn, gave efficiency to the decision of the Nicene Council, and opened the way before “that wicked,” whereby he was enabled to “exalt himself,” even “above all that is called God, or that is worshiped.” We have here given what we believe to be the truth in regard to the union of church and State, and the part which Justinian took in fulfilling the prophecy of Daniel; and we think this view is abundantly sustained by history. And here we close our brief examination of the life and acts of Constantine. We have aimed in every case to give, not only the exact words, but the actual idea of the historian. Yet it often happens that he who quotes history is accused of misrepresentation by those who do not find the quotations on the designated pages in the work in their possession. The difficulty lies in the fact that there may be different editions of the same work. To prevent such misunderstanding, we append a list of the principal histories quoted, stating in all cases where it is considered necessary, when, where, and by whom issued:— Dowling, History of Romanism, Edw. Walker, New York, 1853, enlarged edition. Evagrius, Bagster, London, 1846. Foxe, Acts and Monuments of the Church, Fullerton & Co., London and Edinburgh. Gibbon, Phillips, Sampson & Co., Boston, 1854. Guericke, Ancient Church, Shedd’s trans., Draper, Andover, 1869. Hallam, Middle Ages, Derby & Jackson, New York, 1859. Dr. Hase, Appleton & Co., New York, 1860, from 7th German edition. Keightley’s Rome, Hilliard, Gray & Co., Boston, 1841. Mosheim, Church History, Maclaine’s, Applegate & Co., Cincinnati, 1855. Mosheim, Historical Commentaries, Murdock’s, Converse, New York, 1852. Milman, Murdock’s, Harpers, New York, 1844. Milner, Church History, Thos. Nelson, Edinburgh, 1837. McClintock & Strong’s Cyclopedia. Neander, Torrey’s trans., Crocker & Brewster, Boston, 1852. Dr. Schaff, Church History. Sozomen, Bagster, London, 1846.74 Socrates’ Eccl. History of the Fourth Century, Bohn, London, 1853. Stanley, of Oxford, Scribner & Co., New York, from 2d London edition. Theodoret, Bagster, London, 1844. Whelpley’s Compend, Richardson & Lord, Boston, 1828. Willard’s Universal History, Barnes & Co., New York, 1851. Waddington, Harper’s, New York, 1855. HEAVENLY MANSIONS.
By P. Alderman
Look up, lonely pilgrim and weary,
Bright mansions are waiting above,
No heart can conceive of their beauty;
They are builded in infinite love. There are mansions on earth, all resplendent
With carvings and paintings of art;
But sin and death enter their portals—
And dwell there the weary in heart. But the golden-paved mansions of Heaven,
The feet of no vile one have trod,
No sin can the pearly gates enter,
They wait for the people of God. O pilgrim, grown weary with toiling,
The rough journey soon will be passed,
And safe in the mansions immortal
The tired shall enter at last I'll watch for the glorious morning
Whose dawning already appears;
The dawning the prophets discovered,
Down through the vista of years. See Jesus preparing the mansions
For all who are loyal and true,
And, “Watch,” was the message he left us;
“Soon I am coming for you.” Thyatira: The Fourth Message to the Church
By Orlando Soule
“AND UNTO the angel of the church in Thyatira write: These things saith the Son of God, . . . I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.” Rev. 2:18, 19. To have a clear understanding of this state of the church, it becomes necessary to glance briefly at that which preceded it. The second and third chapters of Revelation contain seven messages which were given by Christ to the churches through the medium of John the Revelator. We think these messages apply to the entire Christian church in this dispensation; also that they apply in chronological order, each message being applicable to the condition of the church during a period of time, longer or shorter, as the case may be. Thus, the first message is thought to apply to the church during the first century; the second to the church during the second and third centuries; the third, which commenced in the first part of the fourth century, ended at the setting up of the papacy, A. D. 538; and the fourth, which was Thyatira, commenced with the establishment of this wicked power, and continues until its close. This view of these messages is sustained by commentators and Bible students in general down to the commencement of the eighteenth century, at which time Daniel Whitby originated the doctrine of a temporal millennium. This doctrine supposes the conversion of the world, while the last message to the church shows that the world will not be converted; so, in order to retain this false theory, men have been forced to give these messages another application. If these messages show the state or condition of the church, we shall find that during the fourth, or Thyatiran state, the church had severe trials that called for the exercise of patience and faith; and that she performed the task allotted to her with a commendable zeal during the first part of the period; but during the last, with a far greater zeal, so that it could be said truly that the last was greater than the first. Verse 19. Commencing with the setting up of the papacy in A. D. 538, what would naturally be the first work of the people of God? Surely, nothing short of crying out against papal superstitions. This they did with astonishing boldness. Men took their lives in their hands, and went forth to warn the people in regard to these things, and in many instances, lost their lives for their zeal. See Fox’s Book of Martyrs, also Image Controversy, in Manual of Church History, chap. i. But though they manifested a commendable degree of patience in contending against such superior numbers, they finally yielded many points to their adversaries. Henry E. F. Guericke, author of the church history above referred to, fourth part, sect. 1, says that about the year 1000, A. D., a general assembly of pagan and Christian priests acknowledged Christianity as the national religion of Norway; thus bringing in many of the very heresies that before had been withstood; and the Book of Martyrs, part 6, chap. ii, speaking of image worship, says, “At first the fathers entirely rejected their use, but finally gave way to this tide of evil that had set in against them.” This evidence brings to our notice that of which they were accused, and for which they were condemned; viz., suffering that woman Jezebel to teach among them. Verse 20. Jezebel was remarkable for her corrupting influence on the people of God. See 1 Kings chapters 18, 19, 21. This character the Lord has seen fit to use as an illustration to show the craftiness of those that should seduce his people in this dispensation; and it was fulfilled, as the above evidence indicates, by teachers of the papal superstitions. Now with these things before the mind, it is evident that the last, or closing work of this Thyatiran period was farther opposition to the papacy, and that it met a striking fulfillment in the reformation of the sixteenth century. At this time the reformatory work was carried on with such vigor that persecution ceased some time before the temporal power was taken from the pope; thus fulfilling the declaration of our Lord that for the elect’s sake those days should be shortened. Matt. 24:21. So marked a fulfillment of the predictions of prophecy, as is thus given of verses 19, 20, must be evidence to all that the interpretation is a correct one. ORLANDO SOULE. Christian Love.
By F. R. Richmond
That men may live happily in this world, it is necessary that they should move in harmony and be united. Strength and success in life depend largely upon union of action; and happiness, upon union of feeling. To produce this unity of action and feeling, various means have been devised by men in every age, but none have proved wholly effectual. Secret societies have been formed, the members pledging themselves that they would defend and assist one another by oaths with no less penalty attached than to have their tongues cut out by the roots, or to have their hearts taken from their bodies; and yet, when personal interests have been at stake, these oaths have often been violated, and the members of these societies have become bitter enemies. Trades unions often become divided; and, quite as often as otherwise, are the cause of discordant and disadvantageous movements. Governments have been formed, seeming to possess all the strength of iron, with no means within the reach of human knowledge for ensuring their continued existence and prosperity left unemployed; yet they have stood only until the storms of time could wash away their sandy foundations. If not overthrown by other powers, they have, like the huge pile of snow that forms the avalanche, increased in size and power only to break and fall of their own weight. They have not been built on that strong foundation which is the only bond that can securely unite the subjects of a government. But there is a government now being formed, the eternal existence, power, and glory of which, will be made sure by the bond of perfect Christian love. When a company is cemented together by this bond, it can never be divided nor overthrown. The reason that the churches of the present day are so divided and discordant, as bodies and as individuals, is that they lack this Christian love which they profess to have. Perhaps we can form a faint idea of what that love will accomplish by looking at what it has already done. Behold it as manifested in its great Author, who without a word of complaint left the beauty, happiness, glory, and honor of Heaven, to live a life of toil and hardships, and suffer the terrible agony of a death upon the cross, that a race of rebels might have pardon and eternal life. Can there be strife, contention, or anything but perfect union, where such love as this exists? This love will characterize the subjects of the heavenly government. The working of Christian love is well exemplified in Paul's epistle to Philemon. It seems that Onesimus had been a servant of Philemon, but had run away from his master and made his way to Rome. The cause of his departure is not known. It may have been that Philemon had failed to always manifest that kind spirit which becomes a Christian master. Paul, in his epistle to the church at Colosse, of which Philemon was probably a member, exhorts masters to give unto their servants that which is just and equal. It may be that Onesimus had that bitter hatred for Christianity that many do for the truth at the present time, and when his master embraced it, he, like Jonah, fled from the presence of the Lord. If this was the case, his flight was as fruitless as was Jonah's; for he was brought by some means under the influence of Paul's labors and so thoroughly converted that Paul loved him as his own son, and would gladly have retained him as his own companion. Perhaps Onesimus was a profligate young man, thinking of nothing but the gratification of his present desires for pleasure, and, seeing an opportunity, he had seized a portion of his master's possessions to squander in some of the many ways offered for amusement and dissipation at the city of Rome. But he was arrested in his wild career by the preaching of Paul. He may have first been reduced to poverty. Whatever it was that he had taken from Philemon, he seems not to have been able to restore it; for Paul requests Philemon to put what he had wronged him or owed him to his own account. Here we see a great display of Christian love in Paul; in bonds as he was, he was ever ready to take upon himself the burdens of his brethren. If Philemon had been too severe or overbearing, he had not been so far out of the way that Onesimus doubted his Christian character; for now with Paul's epistle in his hand, he was about to return, that he might receive forgiveness and be reconciled to him. Paul's confidence in Philemon as a Christian was such as to lead him to expect he would receive his formerly disobedient servant, “not now as a servant, but above a servant, a brother beloved;” and he had such confidence in Onesimus as to trust that, though in time past he had been unprofitable, he would now be profitable to him. What but Christian love could unite an offended master and a rebellious slave as brethren? How it must have cheered Paul in his bonds to see how this love was working in the hearts of these two of his converts. See how the love of Christ affected the heart of the keeper of the prison, so that he washed the stripes of Paul and Silas, and was ready to do all he could for their comfort. It was this love that led Moses to leave the glory of Egypt—a magnificence and splendor of which we probably have but a faint idea—and suffer affliction with the people of God; and to choose rather to have his name blotted out of the book of God than to have rebellious Israel cut off. Christian love is the only basis, upon which permanent union and harmony can be established. It is the center of gravitation of the Christian universe. Soon there will be set up a kingdom that shall extend under the whole heavens, the subjects of which shall be united by this love. Those who obtain a place in that kingdom must now cultivate this love; for it will be the badge of all its people. The Reason Why.
By A. M. Lindsley
The reason we believe as we do is not because it is the popular belief, neither is it that we cherish rebellion, although it may be so reported, and Gashmu may have said it. Neh. 6:6. But we have a regard for the word of the Lord. He has commanded, and what are we that we should be found fighting against God? None ever prospered that entered into controversy with the Almighty. We have learned that in the way of righteousness, that is, obedience, is the way of peace. The man who declared that “he would have peace, if he had to fight for it,” did not have the spirit of peace in his heart. Yet we, as lovers of righteousness, order, and harmony, are obliged to fight, and fight a hard warfare against the devil and all his works; but, if we strive lawfully, with spiritual and not carnal weapons, we shall be approved of true wisdom. We do not plant ourselves so decidedly on what we feel to be truth, in opposition to others, because we love opposition for its own sake, nor because we love to make ourselves a spectacle for others’ curiosity or gossip. No; it is for none of these things. Like others, we would choose the easier road only that we know it ends in destruction. We know that to be pure and perfect beings, we must follow the divine Pattern given us. We have fallen in love with the character of God. We take him for our sovereign—his laws we must obey. Not all the combined hosts of error shall drive us from our decision in this matter. We would not daringly challenge these evils; but we know we shall have them to meet, and have tried to count the cost beforehand. We rely on the promised aid of Him who has called us; and we expect in his strength that we shall conquer. He has said that “no weapon formed against us shall prosper.” Here, everything that is lovely soon fades; but we know that He that is to restore all things cometh, and our fainting spirits now and then catch glimpses of the ineffable glory of that kingdom that is so soon to be established. We desire a place among his saints there, and we would gladly welcome all the crosses that he would have us bear, hoping they will more perfectly fit us to become loyal subjects of his government whose right it is to reign. These are a very few of the reasons why we choose the course we do, and we hope many more will be persuaded to follow our example in keeping the commandments of God and the faith of Jesus. The Great Supper.
By G. E. Shipman, M. D.
“BLESSED are they which are called to the marriage supper of the Lamb.” Rev. 19:9. I am going to a great supper; will you go with me? I know it will be something far beyond anything that you or I have ever conceived of, for it is to be given by the great King himself. Besides, when invitations are given out a long while beforehand, some great thing is to be expected; but the invitations to this supper were given out, not months, but many, many years ago, and, all this while, preparations have been making. I know it will be a great event; for the supper is to be given in the palace of the great King; not in any remote part of his dominion, however fair, but in the very center; in the chief palace of the chief city; in that city which has no need of the light of the sun nor of that of the moon; where no night has ever cast a shade over the inhabitants; where no sickness nor sorrow nor sighing ever enter; where the inhabitants shall never say, “I am sick.” What supper was ever spread in such a place as this before? But more than this, I know it will be a marvelous supper by the guests invited; marvelous as to their number—no man can number them; countless throngs; every age since that of the first man, every clime, every language, will be here represented—but yet more marvelous as to their degree; every one shall be a king, and shall wear all the insignia of endless dominion. But do not look so curiously at me. I know what you want to say, it is that you do not think that I, at least, look much like a king. I know I do not, to you, but you are no judge of kings. My Father, who has invited me, knows what kings are; true, I am not a king by birth, but by adoption, yet I am none the less a king, and, as such, I am invited to this supper. Besides, you have not yet seen me with my crown and royal robe on; perhaps if you had you would think better of me; you will so see me one day, and then you will think that I am a king indeed. That spotless robe! No fuller on earth could make a robe so white; it was washed in most precious blood; all the treasures of earth could not buy one like it; it was obtained for me at a cost beyond all expression, and the crown is a fit companion-piece for it—a proper emblem of a dominion which shall never pass away. Do you ask me in what the entertainment consists? Neither can I speak of this very precisely. There will be music there—rare, ravishing music—not such music as we make on earth in those few, fitful moments when we can break away from the grasp of some of our lusty foes and know not how soon they may be upon us again—mixed more or less with weariness or fear—but music, expressive of joy unspeakable, songs such as conquerors sing. There will be at least 144,000—all masters of song—who will join in praise of the Giver of the feast, and in a song of joy and triumph. Then we shall doubtless hear the exploits of those who have followed the Master through many a fearful fight; they will tell of their fierce conflicts, and show the trophies which they took from the foe, and then perhaps, ever and anon, we shall all break out in the grand chorus, “Unto Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen.” We can sing with a good relish there; all our conflicts will be behind us; we shall have entered upon our rest, to go no more out forever. There will be no weariness to shorten those royal75revels, no pressing cares, no urgent engagements, no interruptions of any kind. Our royal Host will say, “Eat, O friends; drink, yea, drink abundantly, O beloved,” and every one shall leave the table fully satisfied. Could you ask any more? But I see you look wistfully now. It seems to you that you would like to sit down with those kings and revel in those eternal delights. You look as if the door had been left partly open and you had caught a glimpse of that royal company, or an odor of the banquet, or a sound of the celestial harmony. Come, then, for all things are now ready. I am authorized to invite you. “Let him that heareth say, Come,” nay, you have an invitation of your own, “Whosoever will, let him come,” so I ask you again. WILL YOU GO WITH ME?—G. E. Shipman, M. D. Temptations.
By Henry Young
“Blessed is the man that endureth temptation.” James 1:12. This is a subject of great importance to all, as all are liable to temptations. But for our encouragement, that we may endure unto the end, we are told in the inspired word that when we are tried we shall receive the crown of life which the Lord has promised to them that love him. Temptations have ever been the common lot of all men, but all do not profit by them, and become purified and fitted for the kingdom of Heaven. On the contrary, in times of temptation and severe trial, we are apt to harden our hearts. So apt are people to harden the heart under trials that the psalmist is led to exclaim: “Harden not your heart as in the provocation, and as in the day of temptation in the wilderness.” Our Lord has given us a safeguard against the wiles of the enemy in the injunction: “Watch and pray, that ye enter not into temptation.” Matt. 26:41. Temptations are suffered to come upon us for our good, that by enduring trial we may prove our loyalty to God. We may profit by what the apostle said to an ancient church: “There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able to bear; but will with the temptation also make a way to escape, that ye may be able to bear it.” 1 Cor. 10:13. The apostle here refers the Christian to the great Source of strength; and we know that God is as willing to deliver his people from the power of temptation now as he was in the days of Paul. What a strong tower has the Christian in the day of trouble, into which he may run and be safe! Jesus was in all points tempted like as we are, yet without sin. Since He who knew no sin has undergone such temptations in our behalf, that we may be able to overcome, we surely ought to be willing to endure for his sake. Then, too, the reward “to him that overcometh” is no less than the high honor of being permitted to sit down with our King on his throne, even as he also overcame and is set down with his Father in his throne. Is not this a reward worth striving for? Let us stand firm upon the truth, and overcome all the trials and difficulties of this life, that we may at last be permitted to “enter into the joy of our Lord.” HENRY YOUNG. Finding Happiness in Everyday Life
THIS looking forward to enjoyment don't pay. From what I know of it, I would as soon chase butterflies for a living, or bottle moonshine for a cloudy night. The only way to be happy is to take the drops of happiness as God gives them to us every day of our lives. The boy must learn to be happy while he is making his mark, or he will be sure to miss his enjoyment when he has gained what he has sighed for.