Publishing Committee · Battle Creek, Mich. · Nov 10, 1859
BIBLE DOCTRINE OF THE DIVINITY OF CHRIST.
By D. W. Hull
BY D. W. HULL.
THE inconsistent positions held by many in regard to the Trinity, as it is termed, has, no doubt, been the prime cause of many other errors. Erroneous views of the divinity of Christ are apt to lead us into error in regard to the nature of the atonement. Viewing the atonement as an arbitrary scheme (and all must believe it to be so, who view Christ as the only "very and eternal God"), has led to some of the arbitrary conclusions of one or two classes of persons; such as Predestinarianism, Universalism, &c., &c.
The doctrine which we propose to examine, was established by the Council of Nice, A. D., 325, and ever since that period, persons not believing this peculiar tenet, have been denounced by popes and priests, as dangerous heretics. It was for a disbelief in this doctrine, that the Arians were anathematized in A. D., 513.
AS WE CAN TRACE THIS DOCTRINE NO FURTHER BACK THAN THE ORIGIN OF THE "Man of Sin," AND AS WE FIND THIS DOGMA AT THAT TIME ESTABLISHED EITHER BY FORCE THAN OTHERWISE, WE CLAIM THE RIGHT TO INVESTIGATE THE MATTER, AND ASCERTAIN THE BEARING OF SCRIPTURE ON THIS SUBJECT.
Just here I will meet a question which is very frequently asked, namely, Do you believe in the divinity of Christ? Most unquestionably we do; but we don't believe, as the M. E. church Discipline teaches, that Christ is the very and eternal God; and, at the same type, very man; that the human part was the Son, and the divine part was the Father.
We might here add that the orthodox view of God as expressed by them in several "Articles of Faith," is, that "God is without body, parts, passions, centre, circumference, or locality." It would be a very easy matter to prove that such a view is exceedingly skeptical, if not atheistical in its nature. It certainly appears that such a God as this, must be entirely devoid of an existence.
The many scriptures opposed to this view, ought, it would seem, to forever settle the matter. Adam and Eve heard the voice of the Lord walking; and "they hid themselves from his presence." Gen. iii, 8. By turning to Ex. xxxiii, 20–23, the reader will observe that the Lord does not try to give Moses the impression that he is a bodiless personage (if the term is allowable); but says he, "Thou canst not see my face." If ever the Lord would correct an error, and deny his personality, we might expect it would be here. He does not, however, tell him that he should not see his face because he had no face; but tells him that no man shall see him and live, which would imply that he was a personage, having body and parts. "And the Lord said, Behold there is a place by me." So he had a circumference, had he not? "And I will take away my hand, and thou shalt see my back parts; but my face shall not be seen."
In Acts vii, 55, 56, Stephen, while looking into heaven, "saw the glory of God, and Jesus standing on the right hand of God," and said, Behold I see the heavens opened, and the Son of man standing on the right hand of God. This shows, at least, that God has a right hand. The very fact, however, of man's being created in the image of God ought to settle the matter forever with the candid. Gen. i, 27; v, 1; ix, 6.
But to our subject. As we wish the opposite side to have a fair hearing, we will candidly investigate all the important passages claimed by Trinitarians.
Isa. ix, 6. "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulders, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace."
Particular stress is here laid upon the expressions "Mighty God," and "Everlasting Father." If the term had been Almighty God, then the inference would have some weight; but as we read of mighty men, not one of whom were almighty, tho' great in every particular above their fellows, we are led to believe that the word may be used in a limited sense; though we would not be understood here as limiting Christ's power, though he plainly declared, "My Father is greater than I." Jno. xiv, 28.
In the 10th chapter of John, we find that although our Saviour did not say he was God, he said what the Jews claimed to be the same thing, that he was the Son of God (which they had before claimed was to make himself equal with God), and that he and his Father were one, and justified himself with the following language: "Is it not written in your law, that I said ye are gods?" But as I shall be obliged to refer to this passage hereafter we will pass it by for the present.
In the xviiith chapter of Genesis, the reader will observe that an angel who is only acting as a servant or agent of the Lord, is frequently called Lord. The following expression, found in Gen. xxxii, 30, has reference to an angel: "And Jacob called the name of the place Peniel, for I have seen God face to face, and my life is preserved."
We now come to the term "Everlasting Father." We reply that as Christ is to continue everlastingly, the name is very appropriate; at least there is nothing in the term which would make him (to use the expressive language of our opponents) "very and eternal God."
If the reader will turn to the passage under consideration, he will find that this being is born; but if I understand our opponents rightly, the divine part (the Godhead, as they term it) was not born. Whatever part may have been born, it is the same part that is afterwards spoken of as the "Mighty God, Everlasting Father," &c. I would not here be understood as denying the pre-existence of Christ; but I believe that Christ became a child; for we read that the child "grew and waxed strong in spirit" (Luke ii, 40); which would imply that there was a time when he was not strong in spirit.
Our opponents find it difficult in attempting to reconcile this matter, to show how the Father developed himself so slowly. There must have been a season when there was no God, or else God must have divided himself, and administered portions of himself to the child, as its reasoning faculties became developed. They settle this matter however, by telling us, Great is the mystery of godliness: God was manifest in the flesh, &c.
As considerable capital is made out of this passage, taking only enough to destroy its meaning, we will quote the whole of it. 1 Tim. iii, 16: "And without controversy, great is the mystery of godliness; God was manifest (or manifested, margin) in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." The remarks made upon the passage in Isaiah will apply with equal force here.
But we are led to believe that there never was a person in whom the Father manifested himself, more than in his Son. "The word was made flesh and dwelt among us," says John; and this is undoubtedly the same word which was in the beginning with God, and which was God. Jno. i, 1. Why was the word called God? Read the third verse. "All things were made by him, and without him was not anything made, that was made." As Christ has always been known to cooperate with the Father, there is no doubt that through his agency the worlds were formed. See Col. i, 15, 16; Heb. i, 2; with which compare Gen. i, 26.
But the objector urges that God was manifested in the flesh, and is therefore incapable of suffering or being compared with humanity in any way. We will only remark that if God was the divine part of Jesus, and his humanity the other part, the world was three days without a God; for Peter tells us [1 Pet. iii, 18] that, "Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh but quickened by the Spirit." If it was none other than the Father manifested in the flesh; it was the same which was put to death in the flesh. But enough on this point. In a proper place I shall attempt to show that Christ did positively die—soul and body.
Matt. i, 23. "Behold a virgin shall be with child and shall bring forth a son, and they shall194call his name Emmanuel, which being interpreted is 'God with us.' Another expression is found in John xx, 28. 'And Thomas said unto him, My Lord and my God.' By turning to Phil. ii, 11, we read that every tongue 'should confess that Jesus Christ is Lord, to the glory of God the Father.' There is here a clear distinction made between the Lord Jesus Christ and God the Father. The distinguishing qualities are, that whilst one is called the Son, the other is known as God the Father.
John x, 30. 'I and my Father are one.' The objector contends that Christ and his Father are one person, and in proof of his position quotes 1 John v, 7. 'For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit; and these three are one.' This is claimed as very strong proof in support of the trinity. The three persons are spoken of as God, the Father, God, the Son, and God, the Holy Ghost. I believe I may safely say that, aside from scripture, no such license would be allowable. Men have been so used to perverting scripture, and taking advantage of terms, and pressing them into their service, that they do not realize the magnitude of the crime as they otherwise would. The same expression is frequently used about man and wife; yet no person doubts that a man and his wife are two separate persons, inasmuch as they may be separated by hundreds of miles. Dr. A. Clarke expressly says that this passage [1 John v, 7] is an interpolation. See his Commentary in loco.
But hear the Saviour on this point. John xvii, 20–22: 'Neither pray I for these alone, but for them also which shall believe on me through their word; that they may be one, as thou, Father, art in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one.'
No person will contend that Christ prayed for the unity of the disciples, and those that should afterwards become believers through their word, in person! He evidently wished them to be united in object. If this passage were properly appreciated, we should not, I think, hear persons thanking God for so many sects and divisions.
The inquiry here arises, How are the Father and the Son one? We answer, They co-operate together: they are united. Man and wife are said to be one, because their interests through life are blended together. The Father and the Son, too, have one common interest, and of course they are one. I again remark, that if we were to see such a phrase as this outside of the Scriptures, there would be no danger whatever of a misapprehension.
The Jews contended that the use of this expression made him equal with God. They could not think that he had a common interest with God; and they also thought it blasphemy that he should call himself the Son of God, and took up stones to stone him; but hear his justification of the matter: John x, 32–38. 'Jesus answered them, Many good works have I shewed you from my Father; for which of these works do ye stone me? The Jews answered him, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.' We have no evidence that the Jews believed that Jesus, in declaring himself to be the Son of God, made himself the 'very and eternal God;' but it was as much as to say that he was God (not that God was his own Son), by asserting that he was his Son, and that their interests were united.
Hear the Lord's answer: 'Is it not written in your law, I said ye are gods? If he called them gods, unto whom the word of God came (and the scripture cannot be broken), say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said am the Son of God?' If there existed any doubt heretofore, as to the Messiah's claims, and the charge of the Jews, this passage ought to settle the matter. The Jews did not charge Christ with asserting that he was the only and eternal God, much less did Christ ever make such a claim; nor did they believe it would inevitably follow that because Christ was the Son of God, he must be the only all-wise God. Christ does not in the above passage deny that he is God; and we have found heretofore that he has been called God; but that would no more make him the same person with the Father, than a father and a son, both named John, would be the same person. But read on:
'If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that ye may know and believe that the Father is in me, and I in him.'
In John v, the same accusation is made against the Lord. John v, 17–23. 'But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also that God was his Father, making himself equal with God.' If to declare himself to be the Son of God made him the only Jehovah, the Jews would have made the charge; but as we find no such charge made, we have no idea that they so understood the Saviour.
By the way, it is a little singular, if Christ did ever assume such a title, that the Jews never once charged it upon him. How suddenly they would have seized upon such an expression, and accused him thus: Now we know this man is a blasphemer; for he hath said, I am the eternal and all-wise Jehovah. But our Saviour does not pretend to be as great as his Father; his power is only delegated.
'Then answered Jesus and said unto them, Verily, verily I say unto you, The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise; for the Father loveth the Son and sheweth him all things that himself doeth; and he will show him greater things than these, that ye may marvel. For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son, that all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father who hath sent him.' Because, says the trinitarian, the Father and Son are one person. Will the reader, in the above quotation, substitute the words, 'divine part,' for 'Father,' and 'humanity' for 'Son,' and see what nonsense it will make. In confirmation of the statement above read verse 30.
'I can of mine own self do nothing; as I hear I judge; and my judgment is just, because I seek not mine own will, but the will of the Father which hath sent me.' Please read trinitarianism in the following paraphrase:
Verse 26. For as my Divinity hath life in himself, so hath my Divinity given to my humanity to have life in himself.
Verses 36, 37. But my humanity hath a greater witness than that of John; for the works which my Divinity hath given me to finish, the same works that my humanity does, bear witness of my humanity that my Divinity hath sent my humanity; and my Divinity himself which hath sent my humanity hath borne witness of my humanity. Ye have neither heard my Divinity's voice at any time, nor seen my Divinity's shape.
Verse 45. My humanity is come in my Divinity's name, and my humanity ye receive not.
With such spectacles as these to look through, some parts of the Scriptures become a mere jumble of nonsense. The reader has, no doubt, ere this, observed that the Father and the Son are spoken of as two separate beings. Turn now to John vi, 37–40.
"All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out; for I came down from heaven not to do mine own will, but the will of him that sent me." We might here stop to inquire who came down from heaven; the Divinity or the humanity. We have found before that it is claimed that the humanity was born (and so we believe); and our opponents will not, for a moment, concede that the humanity came from heaven. We then ask who was speaking? It was the same that came from heaven, which is said to be the divine part. If the divine part was the Godhead, or Father, then there is a discrepancy somewhere else; for our Saviour had just said, "Ye have neither heard his voice at any time nor seen his shape."
Again, who was it that sent this divine part? for we have just read, I came down from heaven not to do mine own will, but the will of him that sent me. Let us take the Bible theory: that God sent his Son who partook of flesh and blood, "that through death he might destroy him that hath the power of death, that is, the Devil," [Heb. ii, 14], and all difficulty at once vanishes.
"And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me: that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day."
These are precious promises. It is the Father's will that his Son should lose none of his jewels; and the Son has declared that he will raise his jewels at the last day.
We have read over and over again, passages that show that Christ has been sent of his Father; which certainly implies that the Godhead is not united with the humanity. Why speak of being sent from the Father, when it was the Father himself that came and dwelt with human flesh? It either implies, as we have seen before, that God has sent the humanity, or else there are two distinct persons. We believe it is impossible for trinitarians to reconcile this matter. We find however, other expressions, that prove that they are not one person.
John xvi, 5. "But now I go my way to him that sent me, and none of you asketh, Whither goest thou?" It would be useless to talk about going to him that sent him, when the very person that sent him, composed a part of his being. But when he does go to the Father, he tells his disciples that they "should see his face no more" [verse 10], which implies that they are two distinct persons. "A little while," says he, "and ye shall not see me; and again, a little while and ye shall see me, because I go to the Father."
Verse 27, 28. "For the Father himself loveth you because ye have loved me, and have believed that I came from God. I came forth from the Father, and am come into the world; again I leave the world and go to the Father."
What would the reader think of a man who had moved from the State of Ohio to Iowa with his family and after enjoying their company for a season, talk of going back to Ohio where he could see his family? If you cannot allow such inconsistencies in men, how can you accuse the Saviour of leaving the world to go to the Father, and at the same time assert that the Saviour was Jehovah himself?
Matt. xx, 23. "And he said unto them, Ye shall drink indeed of my cup, and be baptized with the baptism I am baptized with, but to sit on my right hand and on my left is not mine to give; but it shall be given to them for whom it is prepared of my Father." Here Christ would not assume even so much authority as to make a promise, unauthorized by his Father; but tells them what is prepared for a certain class; but he had no power to bestow it.
Matt. xxvi, 53. "Thinkest thou that I cannot now pray to my Father and he shall presently send me more than twelve legions of angels?" It would be meaningless for Christ to pray to himself. Our friends must either claim that Christ was deceptive, or else that God and his Son were separate. For it would be a mere farce for Christ to pray to himself to send angels.
Matt. xxiv, 36. "But of that day and hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father." We do not believe the Son never is to know because he did not know at that time; for he certainly195will know, and perhaps did know immediately after his resurrection. It is supposable that after he had paid the debt which was to purchase man's redemption he would be informed of the time he was to reap the fruit of his harvest. At any rate he says after his resurrection: All power is given unto me in heaven and earth [Matt. xxviii, 18]; and this must necessarily include knowledge. It appears, however, that this power was delegated. The very fact that he informs his disciples that all power had been given him, implies that hitherto (although he had great power) he had not possessed all power.
John xvii, 5. "O Father glorify thou me with thine own self, with the glory which I had with thee before the world was." Here we find some part of Christ praying for glory; and it appears to be the same part that had glory with the Father before the world was. Verse 8. "For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee; and they have believed that thou didst send me." If Christ and the Father are one person, we might justly ask, Why this earnestness in his prayer?
(Concluded next week.)
AN EVENING THOUGHT.
SOFTLY fall the shades of even
O'er the weary waiting earth,
And in yonder shining heaven
Many a silver star has birth ;
Fairer far the sparkling lustre
For the gloom that broods below ;
Brighter far each radiant cluster,
Since on night's pale brow they glow.
Often thus the midnight shadows
Rest upon the human soul,
Till the Saviour's mercy scatters
All the clouds that hold control ;
Precious hopes, like stars, are beaming,
O'er the vexed and tossing sea ;
Precious love is brightly streaming
From the mount of Calvary.
Beautiful the holy radiance,
Shining in the spirit now,
Peace, its seals of gladness stamping
On the smiling lip and brow ;
Christ can light the darkest spirit
With the hallowed beams of love,
Robe it in his perfect merit,
Guide it to the home above.
PREPARB TO MEET THY GOD.
"Who may abide the day of His coming? and who shall stand when he appeareth?" Mal. iii, 2. It is indeed true, that when he comes again, it will be "to execute judgment, because he is the Son of man," "to gather the wheat into the garner, but to burn up the chaff with fire unquenchable;" to send forth that tremendous edict, "Those mine enemies who would not that I should reign over them, bring hither and slay them before me." Would it not then be wise to consider in time whether you are "able with ten thousand to meet him that cometh against you with twenty thousand, or else to desire conditions of peace?" These conditions he not only freely offers you, but has sent his servants to beseech you in his stead to "be reconciled to God." "For he hath made him who knew no sin, to be sin for us, that we might be made the righteousness of God in him." Let no feeling of past sin, however aggravated, deter you from coming, since it is written, that "the blood of Jesus Christ cleanseth from all sin." 1 John i, 7. "Be no more a stranger and foreigner," but, accepting his offer, become "a fellow-citizen with the saints, a member of the household of God;" be content, with Abraham, Isaac, and Jacob, and all the saints of God, to confess yourself "a stranger, and a pilgrim on the earth," and with them to "look for a city that hath foundations, whose builder and maker is God."
Perhaps, though not altogether regardless of divine things you have been going about to establish your own righteousness, and have not submitted to the righteousness of God. Perhaps you have been saying in your heart, "God I thank thee that I am not as other men are," or "I am rich, and have need of nothing, and know not that you are wretched, and miserable, and poor, and blind, and naked." No wonder under such circumstances, that you do not desire to hear of the Lord's coming. If you think you can do well enough without him; if your salvation depends not on your union with him that is to come; if you feel not your present wretchedness, you cannot desire to exchange your "mourning for joy, or your spirit of heaviness for a garment of praise." If such you are, I beseech you to consider in time the sentence passed upon the guest whom the King perceived to be without a wedding garment. However you may be self-satisfied now, before Him that is coming you will be speechless, and the most appalling sound that ever vibrated in your ear, will be the words, "bind him hand and foot, and take him away." Realize to yourself the idea of his speedy approach. His faithful messengers are saying, "Come, for all things are now ready." He has provided for you the garment in which he expects you to appear, "even the righteousness of God, by faith of Jesus Christ, unto all, and upon all them that believe;" unto all as a gift, and upon all as a covering.—Sel.
ONLY BELIEVE.
THAT is all. Just take the Saviour at his word. Trust his ability, and his willingness to save you; have you not reason to do so? Can you doubt of either?
His ability, can that be questioned? Nay, you do not doubt that. You know that He who could recall the dead to life, and who did it in support of his claim to be acknowledged as the Saviour of men, is such a Saviour. Doubtless "the Son of man has power on earth to forgive sins."
Can you doubt his willingness? Is there one of his expressions upon the subject that is suited to excite such a doubt? Is there not every thing in his language and deportment, and in all his actions, to inspire confidence? "Greater love hath no man than this, that a man lay down his life for his friends." He has died for you. He bore the insults and the buffetings, the scourge and the thorns and the cross, the unutterable agony, and the inexplicable hiding of his Father's face, to make it possible for you to be saved. And now can you doubt his willingness to give you the benefit? Then believe, "only believe." Give up all your unkind mistrust, your cruel doubting. Take the Saviour at his word, and with perfect simplicity trust your soul unto him.
Be not like the proud Syrian, who thought to be healed of his leprosy by the doing of "some great thing." Learn as he so soon learned, to trust in the simple thing which Christ your Saviour prescribes. Stay not to study out the mystery, to understand the plan. You do not understand the offer.—Forgiveness for the sake of Jesus Christ.
Hope not to merit the priceless favor, try not to work out a justification for yourself. The effort will be for ever vain. There is no salvation, no justification for you, but through Jesus Christ alone.
Question not the freeness of the offer, question not its availability for you. Jesus says, "Whosoever will, let him take the water of life freely." Is he true? Is he sincere? Is he worthy of confidence? Will you trust him. "Only believe." Full, hearty, simple trust—that is all.—Am. Messenger.
A FEW SERIOUS THOUGHTS.
By J. M. F.
WHY is it so often said of certain members of the church, "We have no confidence in them?" The people of the world do not say this of all churchmembers. Of some they say, "If there are any good ones, that man or that woman is one of them." Those in whom they place such strong confidence are neither wiser nor more intelligent in this world's affairs than others, but there is something in their conduct that inspires confidence. They are sent for if a dying person is to be prayed for. If inquirers are to be instructed, their advice is acceptable. Would that this advice were true of all. It is sad to think that there some whose course of life is calculated to discourage and repulse the inquirer after the way of life.
Friendly reader, are you one of this description? Let me say, if you have no share in the confidence of the world as a religious person, you may know it. You may know how you stand both before God and before men; if you can know it, you ought to know it. If you "have not a good report of them that are without," you ought to know the reason why. Having discovered the cause, you ought to remove it at once.
Reasons the most momentous and weighty that can be conceived can be given for this.
1. Self-love requires it. You sin against your own soul unless you do it. Self-preservation is said to be the first law of nature, and certainly no one has a right to trifle with his own welfare. Rewards in heaven are in proportion to faithfulness on earth. Will you then dim the lustre of your crown in glory, even peril your eternal interests, by living in a loose, hap-hazard way?
2. Love to man also demands it. Will you take your neighbor by the hand and lead him down to pedition? Will you bar heaven's gate against him? If not, then do remove the obstacles which your unguarded life has thrown in his way. He has noticed that in a bargain you did not walk straight up to the golden rule, and do as you would have them do to you. He has been shocked at your loud laughter and shameful jests. He has heard you slander your neighbor when it was manifest that prejudice and not reason moved your tongue. With these and other facts before him, he has said in his heart you have no religion. He has felt and knows that he ought to serve God, but when he thinks of joining a church in which there are members in whom he has no confidence, he shrinks from the duty.
3. But more than all, the love which you say you bear to Christ, should prompt you to be a living epistle, known and read of all men. You are here to witness that the religion of Christ makes men holy. The King of Israel had trouble in his family all his life, because by misconduct he gave occasion to the enemies of God to blaspheme.
O, how can you wound your Master; crucify him afresh; cause his kind heart to bleed at every pore? Come back to the fold, and humble yourself at the feet of your injured Lord, and serve him in truth. J. M. F.—Golden Rule.
Unbelief Deprives Us of Comfort
Unbelief deprived Israel of Canaan: and unbelief deprives us of comfort and establishment; "If ye will not believe, surely ye shall not be established."
UP-HILL.
ANYTHING that is slow of progress, and difficult of achievement, is called up-hill work.
How smoothly the sled glides down the hill, but how toilsome is the ascent, and how the boys tug to get it on top of the hill again.
Now you know heaven is a great way off, and it is up-hill; and of course, it is no easy matter climbing up to it. You will never get there, however, if you insist on staying at the bottom, and look up, saying, "I wish I was safely there, but how I dread the trial!" There is another hill, descending; you know where that leads.
How many have slid recklessly down its side, while others, impelled by a power they would not resist, have been lost beyond any hope of recovery!
The up-hill road does not look tempting at first, but if you will look above where you stand, there are lovely flowers wooing your acceptance. A host of friends who are traveling that way, turn and beckon you to follow. The path widens, and is illuminated by a light which envelopes the summit in ineffable glory; and there are the everlasting arms to encircle you, and a crown of glory to reward. Is it not worth a trial?
On the other hand, those flowers that fill your eye with pleasure, and invite you to tread the downward path, are not like those on the distant hill; they have no perfume, they are only for the eye, the soul can find no enjoyment in them. When you have gone a short distance, it seems very easy returning, and you will perhaps think often of retracing your steps, but you will just pick this flower, or examine that glittering stone a little further on, until a swifter motion is added to your steps, and you fly down the declivity, until you lie at the bottom, and only God's love and mercy can raise you from that abyss. If you have advanced a few steps on that downward road, turn back, I conjure you, before it is too late.
Oh! take the up-hill road; ask of God, strength for the journey, patience for all the trials to be endured, courage to resist the evil that may way-lay; and with your soul fortified with a Christian's hope and trust, you may at last inherit all the joys that are promised to him that overcometh.—S. S. Times.