Review and Herald, Vol. 30, No. 7. (7/30/1867)

Review and Herald

Jul 30, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 30, 1867

The Sermon.

By James White

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.

PREACH THE WORD 2 Tim. iv. 2.

GLORYING IN THE CROSS OF CHRIST.

BY ELD. JAMES WHITE.

TEXT. “But God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” Gal. vi, 14.

1. This text contains the strongest form of expression found in the sacred Scriptures; namely, God forbid. The apostle uses it in another place as follows: “Shall we make void the law through faith? God forbid.” Why? Because that would be a great sin. So would it also be a great sin for a Christian to glory in anything as the world does in many things, save the cross of Christ. In one thing only may he glory. This matter is of such importance as to call out the earnestness of the great apostle’s soul in the exclamatory petition, “God forbid.” Another apostle speaks of those who glory in their shame, who mind earthly things. We also read of vain glory. Some glory in their wealth, their influence, their pride of appearance and equipage. Others glory in their strength; but there is nothing noble in it; a horse will do as much; yet how many professed Christians there are who glory in all these, who do not glory in the cross of Christ.

2. The apostle could well glory in the cross, having such an example to imitate. Christ had suffered and borne his own cross before him. It is regarded noble to imitate the worthy deeds of the good and great. Christ was the best and the greatest in the universe, save one. He might well glory in imitating him, though it cost him much.

3. Christ was the richest heir in the universe, yet he abandoned all his riches for a while, and became the poorest, that such sinners as Paul was, and you and I have been, might become rich. We climb up from extreme poverty to immensity of true wealth by the cross of our divine Lord. Then may we not glory in the means by which we ascend to the crown and throne of wealth? Men of the world glory in corruptible wealth, with all its liabilities to decay, and the certainty of their being taken from it sooner or later. At best and most a fortune here is of trifling value, and that, too, for a short time, at longest. The glory beneath the cross cannot be computed by figures, but by letters. Paul used seven which are e-t-e-r-n-a-l.

4. Many regard their cross as very heavy, and talk of their afflictions as possessing great weight. But when they compare them with the apostle’s they will see cause of shame for one murmuring thought. He was a man of great learning, eloquence, and influence. Many of us have neither of these. He was whipped, imprisoned, suffered hunger and cold on account of the cross. Most of us know nothing of such sufferings. He was finally put to death for the cross. We have no fears of this. And through grace he could say in the face of all these, “For these light afflictions which are but for a moment, work out for us a far more exceeding and eternal weight of glory.” The cross is light. The crown is of eternal weight. The afflictions are but for a moment. The joy stretches along parallel with the ceaseless round of eternal ages. The shame is but for a moment. The exaltation is forever and forevermore. Then as we again quote the inspired and inspiring words of the apostle—God forbid that I should glory save in the cross of our Lord Jesus Christ—let every believing soul say, Amen.

5. In view of the reward the apostle could glory in the cross. For the joy that was set before him, Christ endured the cross and despised the shame. Christ did not thus suffer because he lacked joy or riches when by his Father’s side in glory before the fall. All was fullness. Yet in order to offer happiness to a race of miserable rebels, he laid aside his glory and became a man of sorrows, and acquainted himself with grief. He endured physical agony in the shameful death of the cross. Nails were driven through his hands and feet. Then the cross was raised by strong hands and thrust in to the ground with terrible violence, nearly sufficient to dislocate every joint in the body. In this suffering condition the Crucified remained till the heart refused to beat. Christ died so soon that his crucifiers marveled, yet he endured six dreadful hours of agony. Most men lived much longer. This was not because Christ was constitutionally feeble. No; he was, doubtless, as his parents were, inured to labor, one of the strongest of that time. Then why did he die so soon? It was mental agony, principally, that crushed out his life. The sins of the whole world were upon him, from Adam to our day. You are burdened. For what? The wrong of another? Think of Christ. You are a Christian, and at times feel the burden of souls, yea, you are in agony. Then think of Christ with the weight of millions upon him. My soul, said he, is exceedingly sorrowful even unto death. And he endured all this for the reward of doing good to others. In the garden, on the cross, and during his entire ministry and priesthood, as his professed friends pierce his wounds afresh, and put him to open shame, his agony is beyond description. Yet he is to see of the travail of his soul and be satisfied. The joy, then, set before the only Son of the Eternal was to see those purchased by his own agony and blood, redeemed from the embrace of sin and Satan, seated on the throne of his glory, and encircled with angelic purity.

Behold the King upon his throne. Next are the millions of his fellow heirs. And next to these are the angels. Divine satisfaction now beams from that brow once streaming with blood from the crown of thorns. In its place is the crown of glory. He smiles on all, and says, I am satisfied. Oh! what love is this! once bathed in blood that we might be bathed in glory! If the Redeemer feels thus, how must the redeemed feel? We may get a faint idea of this as we read in the Revelation of the blood-washed ascribing glory, honor, and blessing to Him that loved them, and gave himself for them. This will be part of their joyful employment. Methinks as oft as the King upon his throne presents the nail prints in his hands, their joy will burst forth anew. And along the golden streets of the city of God will roll,

“Worthy, worthy is the Lamb That once was slain.”

Paul was a mathematician. He could count and reckon. He says, “I count all things as dross that I may win Christ.” And, “I reckon that the sufferings of this time are not worthy to be compared with the glory that shall be revealed.” Many who are quick in figures, when estimating this world’s value in dollars and cents, in applying the same principles to the wealth of the next, would prove themselves to be dull scholars. When they have learned its true value, they will compute the present by fractions, the future in round numbers.

6. By the cross of Christ the world was crucified unto Paul. In the cross which Christ suffered was the sum total of shame, agony, and of every thing objectionable. In bearing the cross after Christ, Paul found reproach, agony, and death. A poor man does not feel the loss of riches, for he has nothing to lose. The humble man, whether humble by virtue or grown in vice from youth, does not feel the loss of character in the eyes of the world; for the one is ignorant of it,

and the other does not want it. But Paul, possessing everything which in the eyes of the Jews was great and good, felt their loss. When the proud Jew became a humble Christian all was crucified and dead to him, but his risen Lord, and his cross.

7. Paul was crucified to the world. Here a new field of thought opens before me. How was he crucified to the world? We have seen how the world became dead to him; but a similar suffering on the part of the world may be as profitable for our reflection, as it is new. Were the apostles perplexed in consequence of the conduct of the Jews? The perplexity of the Jews in consequence of the resurrection of Christ, and the preaching and miracles of the apostles was greater. Joyfully the apostles suffered, while the Jews were grieved that they preached Jesus and his resurrection. True, their Christian hearts were sometimes wounded, and Paul in his deep distress, wished himself even accursed from Christ for his brethren and kindred according to the flesh. But the grace of God, present joys, and the hope of future glory, healed all such wounds. But the grieved hearts of the Jews, as they saw their power overruled by the power of God, manifested in the name of Jesus of Nazareth, their church slaughtered by drawing disciples from it, (even three thousand on one occasion were pricked in the heart at the preaching of Peter) were left bleeding. Who suffered most? The happy believer, or the unhappy unbeliever?

The apostles seemed to understand this, and, although they boldly preached the truth, made it the least objectionable possible. Paul even says, “I became all things to all men, that by all means I might save some.”

Come down to our own time. Who suffers most in consequence of unpopular truth? We or the world? Many make a god of their church, and are grieved when any of its members leave them. When we were filled with love to God, in the enjoyment of the faith and hope of the coming of his Son, and saw that we could not walk with those who opposed the truth, we quickly snapped the cords of sectarianism that bound us, and like birds let out of a cage, enjoyed our freedom, while the torn church grieved over, and suffered in consequence of their loss. Did you suffer? They more.

But if they really suffered, why did they treat me so badly? This was the very result of their suffering; and, being destitute of the grace it is your privilege to enjoy, they appeared to poor advantage.

Now view the contrast. Your afflictions are light, but for a moment, grace to sustain you, and the far more exceeding and eternal weight of glory to cheer you, you are happy, or may be. Their afflictions are heavy, because they have not strength to bear them. What constitutes weight is attraction of matter to the center of gravity. A man of the world beneath the weight of cast-iron orthodoxy, and a two hundred-acre farm, all crowding him to the center of the earth, carries a ponderous burden.

The true Christian’s point of attraction is above. He may bear his Master’s cross. He may have cares of this life upon him; but the force of heavenly attraction is continually lifting his burden. And as the worldling looks to the future, all is dark uncertainty. With you, bright hope cheers and sustains. Would you add another sorrow to the sorrowful sinner’s heart? Be careful. By love and kindness you may melt his congealed soul, and thereby the light of hope and the warmth of heavenly love be let into it?

Here is a settlement of professed Christians who in harmony keep what is called the Christian Sabbath. There is harmony in that neighborhood. To the pioneers this locality is all the world, where are seen in the fair field, fences, roads, houses, barns and orchards, the fruits of the labor of their hands. But the messenger of present truth preaches in the school-house, which is cheerfully opened and filled at first. The plain word of God is preached, and one-fourth of the people embrace it. They are admiringly led along step by step into the truth, and have strength to bear the cross almost before they know it. And still they rejoice. But the church is torn, the neighborhood is thrown into confusion, and the other three-fourths are terribly grieved .

You go out on Sunday, after enjoying the blessing of the Sabbath, singing happily as you plough, mow, reap and cart, while your neighbor passes you to meeting with a heavy heart. The neighborhood is spoiled for him. He wants to sell out. He is perplexed. To form new associations at an advanced age is saddening. You are, or may be, happy at home. Who suffers most?

It was a cross for me to leave home in my school-boy days to preach unpopular truth. Parents, brothers and sisters, all professors, and two brothers, ministers, and none of them fully in the Advent faith. This was a crucifixion. But as I followed along the track of prophecy, and embraced truth still more unpopular, such as the Sabbath, Third Message, and Spiritual Gifts, my friends viewed me as lost, and on occasions when sons and daughters, sons-in-law and daughters-in-law visited the parental home and saw that I and mine were absent, they spoke of me with grief, and wept together for “poor James.” I and mine were happy in hope, joyfully doing the work of God. Who suffered most?

Now I do not blame myself for following truth, and sharing its blessings. In this I have done right. And I thank God that it has ever been in my heart to treat those who have not believed all that I have, with tenderness and respect.

A few days since we were invited to make a friendly visit at a brother’s house. His wife’s parents came to visit about the same hour. Also his wife’s sister, and her husband, who was a Baptist minister, made two of the number. The aged father had been a full believer in present truth, but had been reproved and harshly and wrongly treated at his own home by some who were utterly unworthy of a place among the people of God. And he being a man of strong will and independent spirit, rose up against them, partook of the same spirit, began to find fault with this one and that, this point of truth and the other, till he finally stood out against almost every point of the faith, and against nearly all who held the truth.

But we determined to avoid a collision, if possible, lest the pleasure of the interview be marred. But soon it was evident that the old gentleman wished to draw us out on points of doctrine where we could differ. We tried our ingenuity in evading the points of difference, and in drawing him off where we could not differ. But he was not to be so put off. He grew excited. I begged to be excused from conversation on such topics. Singing was introduced; and a skillful hand played the melodeon. But this did not soothe the evil spirit in him. He would talk, and was abusive, now and then using such words as “liars,” “deceivers,” &c. I left the house hoping that would help his insanity; but when I came in he was making ready to leave. He ordered his son, who was at work with his son-in-law, to pick up his things and go home. He told his son-in-law to never enter his house. And to cap the climax, said in substance, “If I cannot come here without having a row, I will never come again.” The whole family were in tears, and he would probably have wept, but he felt too bad to weep.

He had created all the difficulty that existed, which we all tried to prevent, but could not; then he laid the blame on us. And we doubt not but in his state of mind he was so deceived as to think himself abused. We had the satisfaction, however, of doing right, and there is not left in us the sting of wrong doing. Who suffered most in this affair? We doubt not but the aged father suffered ten fold more than any other one of the company.

This case is like hundreds of others, only with this exception: Many who suffer wrongfully, do not take it patiently, and lose the reward. Of those professing Christianity who suffer, there are four classes.

Those who suffer for their faults, and then abuse those who tell them the truth. This is a great sin.
Those who suffer for their faults and take it patiently. These will have no reward.
Those who are falsely reproached, and fail to be patient under false accusations. Neither will they receive a reward. And
Those who are reviled for righteousness’ sake. Of these Christ says, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in Heaven; for so persecuted they the prophets which were before you.”

In this very text, rejoicing and exceeding gladness here are the portion of the abused, while the remorse and anguish of wrath and bitterness are the portion of their persecutors. Again, we inquire, Who suffers most?

May God bless these thoughts to the good of the erring, and may they see and feel the blessedness expressed by the apostle in the text, “But God forbid that I should glory in anything save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”

THY WILL BE DONE.

My God, my Father, while I stray, Far from my home on life's rough way, O teach me from my heart to say, Thy will, O God, be done.

If thou shouldst call me to resign What most I prized—it ne'er was mine, I only yield thee what was thine; Thy will, O God, be done.

E'en if again I ne'er should see The friend more dear than life to me, Ere long we both shall be with thee; Thy will, O God, be done.

Should pining sickness waste away My life in premature decay, My Father, still I'll strive to say, Thy will, O God, be done.

If but my fainting heart be blest With thy sweet Spirit for its guest, My God, to thee I'll leave the rest, Thy will, O God, be done.

Renew my will from day to day, Blend it with thine, and take away All that now makes it hard to say, Thy will, O God, be done.

And when on earth I breathe no more The prayer oft mixed with tears before, I'll sing upon a happier shore, Thy will, O God, be done.

VIGILANCE.—ACTIVITY

By I. S. Miller

SAID the apostle Paul, writing to the Thessalonians, “Let us not sleep, as do others; but let us watch and be sober.” Why? Because they were all “the children of the light, and the children of the day.” Now, it seems to me that this language of the apostle is equally applicable to us of to-day, who have embraced, and profess to be living out, the truths that are being brought out under the third angel’s message. We claim to be “the children of the light and the children of the day.” Is our claim a just one? Is it true that we have light on present truth above all others of our generation? I think that no one who has been in the message sufficiently long to obtain a correct view of the great central truth relating to the heavenly sanctuary, and have correct ideas of the law, the atonement, prophecies, and, in fact, all the general points that are encircled in the great plan of salvation, can for a moment doubt that the people called Seventh-day Adventists are blessed with a glorious light to which the rest of professed Christendom are entire strangers.

Having settled it that we have the light, a question of solemn importance comes up to my mind. Why is it that persons who have received light on the truths of the Bible, which, when compared with the theological theories of all other religionists, is as the brilliancy of the noon-day sun above the dim light of the moon,—why is it that such backslide and lose their interest in those things that pertain to their eternal well-being? It would be delightful to every lover of the truth if he could look over the field and behold a steady onward movement on the part of every one who has embraced the message. But alas, it is a painful fact that there are those on every hand who show indications of having lost their first love, and, in fact, no one can say that he has not at some time fallen short of the requirements of the gospel.

What is the cause? Where is the remedy? In all ages of the world, in all stages of the church, the history of the backslider has been the same—neglect of duty, inactivity, spiritual lethargy, and if not timely aroused, insensibility, and finally death. Every backslider knows that these are the waymarks that mark his downward path, and he is at times, when partially awakened, astonished to see what a change has come over him, and is at a loss to know why it is that he feels so differently from what he did when the glorious work of regeneration was accomplished in his heart. It is a remarkable feature in the experience of every true lover of God and the Bible, that when spiritually alive and awake there was a burning zeal to

“Tell to others all around What a dear Saviour they had found,”

But where was the starting point in the course of backsliding? I think it will invariably be found at that stage of the experience where the exhortation of the apostle was neglected. Failing to “watch and be sober,” the attention was diverted, the zealous activity was abated, and idleness gave place to the Devil. Now it is a settled fact that when the adversary is entertained as a guest, he is by no means slack to make the most of his opportunity. He is always sure to assail the backsliding child of God at the weakest point. If we naturally have a murmuring, fault-finding disposition, the faults and short-comings of others will be magnified by the arch-deceiver the moment he finds us off our guard. If we are naturally of a skeptical turn of

mind, the wily foe will take advantage of our weakness and quote to us the words of inspiration to “prove all things,” and he will see to it that we prove them by his standard, rather than by the one God has given us. And so we might go on to enumerate the multiplicity of ways in which this spiritual malady manifests itself, but the above is deemed sufficient.

But how about the remedy? In moral, as well as in physical disease, “an ounce of prevention is worth a pound of cure. Again we turn to the word and read; “Let him that thinketh he standeth take heed lest he fall.” 1 Cor. x, 12. “Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.” Prov. xxviii, 14. “Pray without ceasing; in everything give thanks; for this is the will of God in Christ Jesus concerning you. Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good. Abstain from all appearance of evil.” 1 Thess. v. 17–22. These are a few of the numerous directions given by the inspired writers which, if followed, will keep us in the straight and narrow way.

But what shall be done for those who have already backslidden, but for whom a hope is still entertained?

I know of but one course to be pursued, and that is to “cry aloud and spare not;” in other words, to exercise the same wisdom we should were we placed under circumstances where our friends were yielding to stupor from cold or any other cause. We should exert ourselves in every way we could think of to arouse them and to keep them aroused until they were sufficiently alive to their danger to put forth some exertion themselves. And it would not answer to desist because they did not realize what we were trying to do for them, nor even if they repelled our efforts. We should say with the love of commiseration, “They know not what they do,” and should continue our exertions until our end was attained. Shall we not exercise the same wisdom and the same love for those with whom we have started on the journey for the New Jerusalem? Let no one say within his heart, “Am I my brother’s keeper?”

“Let us not sleep, as do others, but let us watch and be sober.”

I. S. MILLER.

R. I.

VISIT YOUR HEART.

Dear reader, is your heart often refreshed and bettered by a timely visit?

Are there stated periods when you dismiss the distracting cares of life, turn your eyes within, and hold communion with the inner man?

Few things are more essential to Christian progress than to frequently retire from the world without us to the world within us.

Man, know thyself, is a wise injunction which cannot be obeyed but by paying frequent visits to the heart, and becoming thoroughly acquainted with the prompter of our actions. To neglect these visits is to violate the plainest precepts of the Bible and trifle with the best interests of our being. Is there, peradventure, a canker of sin gnawing at the vitals of our Christian enjoyment? A faithful visit to the heart with the torch of God’s word to light us, will reveal the corroding evil; and we can at once call upon the great Physician to heal the destroying malady.

Have we arrived at an important crisis in our experience, and are we perplexed to know what course we should pursue? A visit to the heart, lighted by the same sacred torch, will dispel our perplexity, enable us to act with confidence, and in such a manner that we shall not lose our reward. Or have we just passed through some important struggle, and have we fears that we may not have maintained Christian propriety? Again we should retire within, and while we permit the sacred beams of light to illuminate our hearts, decide the question. If we should find that our conduct was wrong, we should humble ourselves in deep penitence before God and seek pardon for any error or sin we may have committed; or, should we find that our conduct was consistent and right, we shall be greatly strengthened, and in the future, under similar circumstances, will have neither doubt nor fears in deciding how to act. This is what constitutes Christian progress, growing in grace and in the knowledge of the truth. But if we neglect these visits, our doubts to-day will be doubts to-morrow, and we shall go stumbling and limping, instead of running the race set before us.

Does not living in the neglect of this duty furnish a solution to the question, why so many are living in a state of such acknowledged spiritual weakness? They say they know they are not what they ought to be; they say too, that it is their own fault but should they be pressed to know just wherein the difficulty lies, they would be sorely perplexed. They know they are sick and lament it bitterly, but seem not concerned to know the disease.

They know the disease is at the heart, but act very unnaturally in not paying it a visit with the determination to know what the peace-destroying evil is, that it may be remedied. The greatest misery of man is to be weak. In my opinion it loses none of its force to restrict its meaning and say it is the greatest misery of the Christian to be weak. He may scan the sacred pages and see its precious promises spread out in lavish profusion like clusters of ripe grapes, inviting him to partake and enjoy them; but his moral purpose is too weak, and one by one they pass beyond his grasp, while he remains the same miserable spiritual imbecile; and the fact that they are for him but enhances his misery while he is too weak, too irresolute, to grasp and appropriate them. A Christian may not innocently continue in a state of such spiritual imbecility when the remedy is so simple and practicable. Why neglect to visit the heart? Why close our eyes to our real condition and permit golden opportunities for progress and happiness to pass by unimproved, and find that we are weak and helpless at the very time when strength is demanded?

How humiliating that many of us should visit our hearts only when our heavenly Father permits the waves of temptation to roll over us, or the weight of afflictions to press us down; and then when our spirits are disquieted within us, find that sin has been enervating our spiritual energies, and destroying our Christian enjoyment. This ought not so to be. The evils engendered by living in the neglect of frequent and faithful visits to the heart are infinitely destructive in their tendency, ultimately reducing their victim to a ruined wreck.

But the faithful discharge of this imperative duty will result in infinite good. It will strengthen the spiritual energies of the believer, bring him into a closer communion with Christ, open before him new and enlarged spheres of usefulness, lead him forward to greater enjoyment in Christian service, fill his mind with more ennobling views of the great I AM, warm his heart with holy zeal, enable him to glorify Christ, and ultimately usher him into the saints’ rest.

Would we meet life’s sterner trials with Christian fortitude? would we leave the first principles of the doctrine of Christ, and go on to perfection? would we walk in the light and wield an influence for good? we must visit the heart often, daily; and may God help us so to do.

Copied for Review by M. J. KEEFER.

ONE BY ONE.

By M. J. Cottrell

One by one my childhood friends Have passed away with childhood days, One by one, I've scarcely missed them, Wandering through life's strange dark maze,

One by one they've left the pathway Where we joyous children played; One by one, some for the bridal, Others for the tomb arrayed.

One by one I formed new friendships, Some the pastime of a day, Others lasting, true, abiding; One by one must all decay?

One by one I've learned life's lessons, Some were easy, quickly learned; Others caused me months of study, Those were lessons dearly earned.

One by one, yet how imperfect, I have learned my lessons ill; Daily now I con them over, But I read imperfect still.

One by one bright hopes have faded I have watched their slow decay, And with heartfelt, bitter anguish; Wept by night and prayed by day.

One by one the bright sweet flowers Bow their heads then fade and die; One by one the storm clouds gather, Shutting out the fair blue sky.

One by one the leaves are falling From the shade tree on the lawn; One by one the stars come twinkling, One by one they fade at dawn.

One by one the words are spoken, One by one the deeds are done Which will make a faithful record Telling how the victory's won.

One by one the steps are taken Toward the kingdom bright and pure; One by one, though slow the progress, Patience whispers, Still endure.

M. J. COTTRELL.

Rochester, N. Y.

PARENTS AND THEIR CHILDREN.

By P. C. Rodman

[BRO. SMITH: The following advice I think may be read with profit by many a parent and child. P. C. RODMAN.]

There is nothing better, nothing safer, nothing so sure of bringing forth the fruit in the end, as truth. Tell him that obedience requires unpaid sacrifices. Tell him that he need not expect that a purse of gold will drop into his hand the moment he denies himself of a coveted pleasure. Tell him that the path of duty is often terribly hard, and seldom leads to an oil well, or a seat in Congress, or to a brown-stone-front house. Tell him that virtue sometimes brings thorns, enmities, neglect. But tell him that it is virtue, nevertheless: the brightest, the noblest, and the best of gifts, and whatever comes of goodness it is the one thing desirable, itself above all price. Make him feel that obedience is pleasure, that goodness is delight, that love is altogether lovely, and he will not expect to be paid for the smallest service and be tempted to withhold a kindness when he is not sure of a reward. Parents must cease appealing to the appetites and the avarice of their children if they would have them anything but selfish and sensual.

PRAY FOR YOUR PREACHERS.

“The preacher that we had last Sunday did not preach very well.”

Why? did not he use good language? did not he tell the truth?

“O! yes, what he said was good enough, but it did not come with any force and power. I really do not know what was the matter with him. I have heard him at other times, and in other places, and he did first rate.”

“Did you pray for him before you went to meeting? and at meeting did you lift your heart in prayer to God for his aid at that time?”

“No, I do not know that I did especially; I was watching him to see what he was going to say.”

That is the trouble. When a preacher stands up before a congregation, he can and will feel the influence there is in the meeting. If his hearers’ hearts (a portion of them at least) are lifted up in prayer to God, he will feel that he is carried up on their arms of faith, and it will be easy work for him to speak, and easy for you to hear; and he is enabled to bring from the store-house treasures new and old; and you will be fed, and go away and say, “What a good meeting we have had; how well he did talk.” Now you see that the fault was not so much in the preacher as it was in his hearers.

Brethren and sisters, when a preacher comes among you, pray for him; and if he is tinctured with error, or has a hobby to ride, you can keep him right if you pray. Pray often for yourselves, and others around you, and do not forget to pray for the preacher.—Ex.

Devotion to Scripture Study

JEROME said, he never went to meals without some part of the Scriptures being read—never to sleep till some about him had read to him. Luther gave himself with great ardor to the study of the Scriptures. Bishop Ridley says:—“The wall and trees of my orchard, could they speak, would bear witness that there I learned by heart almost all the epistles; of which study, although in time a greater part was lost, yet the sweet savor thereof, I trust, I shall carry with me to heaven.”

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