Seventh-day Adventist Missionary Society · Oakland, California · Jun 1, 1882
General Articles.
By Ellen G. White
To Every Man His Work.
BY MRS. E. G. WHITE.
WHEN Christ ascended on high, he bade his disciples take the gospel work where he had left it, and carry it forward to completion. Though more than eighteen centuries have passed since that command was uttered, it has lost naught of its force. To-day, the last warning message of mercy, the closing invitation of the gospel, is sounded to the world. A great work is yet to be accomplished, a work which will require most earnest, determined effort. Every one who has received the light of truth, is required, in his turn, to aid in giving the light to the world. If we would at last share the reward of the righteous, we must wisely improve the time of our probation. Moments are more precious than gold. We have been redeemed by the blood of Christ; our time, our talents, belong to him. We should improve every opportunity to advance the cause of our Master.
We should seek to preserve the full vigor of all our powers, for the accomplishment of the work before us. Whatever detracts from physical vigor, weakens mental effort. Hence, every practice unfavorable to the health of the body, should be resolutely shunned.
Says the great apostle, "I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." We cannot maintain consecration to God, and yet injure our health by the willful indulgence of a wrong habit. Self-denial is one of the conditions, not only of admission into the service of Christ, but of continuance therein. Christ himself declared, in unmistakable language, the conditions of discipleship: "If any man will come after me, let him deny himself, and take up his cross, and follow me."
Yet, how many who call themselves Christians are unwilling to exercise self-denial, even for Christ's sake. How often the love for some pernicious indulgence is stronger than the desire for a sound mind in a sound body. Precious hours of probation are spent, God-given means squandered, to please the eye or to gratify the appetite. Custom holds thousands in bondage to the earthly and sensual. Many are willing captives; they desire no better portion.
There are few who walk in the clear light of God's word, who maintain their freedom in Christ by daily self-denial. Yet none need fail in this work of self-renunciation. God will give help to every earnest seeker. He reads the intents and purposes of the heart. He marks every soul-struggle. If we sincerely seek his grace, our life will correspond with our profession of faith; our light will shine forth, in good works, to the world.
"Be not deceived; God is not mocked." He knows whether our hearts are wholly devoted to his service, or given to the things of the world. We may profess what we will, but unless our life corresponds with our profession, our faith is dead. The rule given by the apostle Paul is the only safe rule for our guidance in all the affairs of life. "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." In the selection of our food, we should not seek merely to please the taste, but should choose that which is most healthful. In dress, we should seek that which is simple, comfortable, convenient, and appropriate.
The coming of the Lord draweth nigh. We have but a little time in which to make ready. If precious opportunities are slighted, it will result in eternal loss. We need a close connection with God. We are not safe a moment unless guided and controlled by the Holy Spirit. The soul should be often uplifted to God in prayer, even while we are engaged in our business vocations. These silent prayers rise like precious incense before the throne of grace. Satan is baffled. He cannot overcome the Christian whose heart is thus stayed upon God. No hellish arts can destroy his peace. All the promises of God's word, all the power of divine grace, all the resources of Jehovah, are pledged to secure his deliverance.
If we would not be misled by error and falsehood, the heart must be pre-occupied with the truth. The word of God will furnish the mind with weapons of divine power, to vanquish the enemy. Happy is the man, when tempted, finds his soul rich in the knowledge of the Scriptures, who finds shelter beneath the promises of God. "Thy word," said the psalmist, "have I hid in mine heart, that I might not sin against thee." We need now, as never before, that calm, steady faith, that undaunted moral courage, which none but Christ can give, to brace us for trial and strengthen us for duty.
My fellow-Christian, we are far from reaching the divine standard. Our works do not correspond with our privileges and opportunities. Few devote themselves unreservedly to the service of God. Few are accomplishing all that they might accomplish if they would wisely put to use the talents that God has given them. The powers that are suffered to lie dormant should be strengthened and developed by active work for the Master. Some who would gladly be useful in the cause of Christ, are hindered by timidity and self-distrust. Such persons need encouragement. Many possess latent powers, of which they are wholly unconscious. They should be aroused to put to use their God-given ability. Many refuse to enter the harvest-field because they cannot do as great a work as some others. But there is work for all to do. When one excuses himself, the burden rests more heavily upon others, who must do their part and that of the delinquent.
Christ has left his work on earth to be carried forward by those who believe in him. Love for Jesus will be manifested in a desire to work for him. Love for Jesus will lead to love, tenderness, and sympathy for his followers. Those who are partakers of the grace of Christ, will be willing to make any sacrifice that others for whom he died may share the heavenly gift. They will do all they can to make the world better for their sojourn in it. The Lord is not pleased with our weak, inefficient efforts, our indifference and indecision242concerning matters of eternal moment. Whatever we do for the salvation of souls, should be done with zeal and devotion, as though this were—as indeed it is—the most important work that can engage our attention. We must work with the same earnestness with which Christ worked. Our efforts should be marked by intensity and perseverance, proportionate to the importance of the object which we seek—eternal life.
Conscientious, enthusiastic workers are needed. The time for labor is short. The months of 1882 are swiftly passing. Soon this year, with its burden of records, will be numbered with the past. Let the precious months remaining be devoted to earnest soul-labor for our Master. Could we behold a faithful record of the manner in which we have spent the months already past, would the view be satisfactory? Deduct every action which would benefit no one, which was performed merely to gratify "the lust of the flesh, the lust of the eye, and the pride of life," and how little remains of willing service, performed for the glory of God. Is not the record alarming? How many will have such an account to meet in the day of final judgment! How many precious hours have been squandered in selfish gratification! How often, to please ourselves, have we neglected opportunities to work for Christ! Even when we consecrate to God the full strength of our powers, we can do but little in comparison with all that Christ has done for us. Let us then, serve him with undivided affection, by zeal and fidelity manifesting our gratitude for the love which we are powerless to repay.
In the service of God there is no middle ground. Said Christ, "He that is not with me is against me." Let none expect to make a compromise with the world, and yet enjoy the blessing of the Lord. Let God's people come out from this world, and be separate. Let us seek more earnestly to know and to do the will of our Father in Heaven. Let the light of truth that has shone upon us be so received that its bright rays may go forth from us to the world. Let unbelievers see that the faith we hold makes us better men and better women; that it is a living reality, sanctifying the character, transforming the life. Let the word of God dwell richly in our hearts. Let our conversation be upon heavenly things. Let us surround ourselves with an atmosphere of Christian cheerfulness. Let us show that our religion can stand the test of trial. Let us by our kindness, forbearance, and love, prove to the world the power of our faith.
Many who set out well in the Christian life are losing spiritual strength, and placing themselves in the enemy's power, by their indulgence in vain and trifling conversation. They cannot look up to God with holy confidence, to ask for needed strength. By their irreligious course, they bar the way of souls that might have come to Christ. Let these careless triflers remember that every word and act is photographed in the books of Heaven. No human hand can erase one disgraceful blot.
Life, with its marvelous privileges and opportunities, will soon be ended. The time for improvement in character will be past. Unless our sins are now repented of and blotted out by the blood of the Lamb, they will stand in the ledger of Heaven to confront us in the coming day.
As we are daily brought in contact with those who have not a knowledge of Christ and the truth, shall we talk only of our farms, our merchandise, our gains and losses, or shall we speak of those things which concern our future life? shall we seek to win souls to Jesus? Oh, what shameful neglect of duty stands registered against the professed followers of Christ! Let us earnestly examine ourselves by the light of God's word, seeking to discover every defect of character, that we may wash our robes and make them white in the blood of the Lamb.
Life is short. The things of the world must perish with the using. Let us be wise, and build for eternity. We cannot afford to idle away our precious moments, or engage in busy activities that will bring forth no fruit for eternity. Let the time hitherto devoted to idleness, frivolity, worldliness, be spent in gaining a knowledge of the Scriptures, in beautifying our life, and blessing and ennobling the life and character of others. This work will meet the approval of God, and win for us the heavenly benediction of "Well done."
HOW LONG AND WHEN?
By A. H. Rennie
How long shall sin and Satan reign ?
How long shall Death maintain his sway ?
Oh, when will Jesus come again,
And sin and death be done away ?
Oh, when shall earth behold her King ?
Oh, when will Jesus take the throne ?
His waiting bride to Zion bring,
And claim the kingdom for his own ?
The earth still groans beneath the curse,
Entailed by our first parents' fall,
And every year is growing worse—
Sin's dire effects are felt by all.
Oh, when shall come the Prince of peace ?
Oh, when will Jesus come to reign ?
The fettered prisoners to release,
And break forever every chain ?
— A. H. Rennie, in Crisis.
The Law a Perfect Rule of Life.
By Editor
THERE is a wide distinction in the Scriptures between justification and salvation. If we only had regard to original justice, there could be no difference; i. e., if a man had never sinned he would have been justified, and of course saved, by his obedience. But this original or personal justice no one now possesses. Hence, while the principles cannot change, and the rule of justification is ever the same, the means are entirely different from what they would be if man had never sinned. Here is where many err. They suppose, or seem to suppose, that if the law ceases to be the means of justification, it ceases also to be the rule. They do not judge of the law by its nature or original object, but from a partial view of the position of its transgressor.
The law, as a rule of right, will form a perfect character, but cannot reform an imperfect one. The rule of the mechanic will determine or point out a right angle on the end of a board he is framing; and if the board is square—if the angle is right, it is justified or proved right by the rule. But if the angle is not right, the rule will point out the inaccuracy, but will not make it right. That must be effected by another tool. But if the saw is the means of making the proper angle on the board, does the saw therefore become the rule of determining angles or measurements? By no means. And there is precisely this difference between the law and the gospel. "By the law is the knowledge of sin;" but the gospel is the remedy. The law points out the errors of character, the gospel reforms them. The law being the only rule of right, "the doers of the law shall be justified." Rom. 2:13. This is but plain justice; for no one can suppose that the man who did the law—who obeyed God in all his life—would be condemned. But Paul also says that there are no doers of the law—that all have sinned; and from this he draws the very evident conclusion, "therefore, by the deeds of the law there shall no flesh be justified." Rom. 3:21.
So we are justified now "freely by his grace;" entirely by faith; works do not enter into our justification. And why not? Because, as the apostle shows, this justification by faith has respect to "the remission of sins that are past." Rom. 3:25. Over these our future acts of obedience can have no influence or control.
It has been thence inferred that the sinner justified is under no further obligation to keep that law by which he cannot be justified. But we are slow to believe that they who teach thus, realize how destructive is that view of every principle of right and justice; how it dishonors the gospel of Christ; how it tends to pervert a holy gospel of love to a mere system of license. Of all the abuse the gospel has ever received at the hands of its professed friends, this is the deepest. It is contrary to Scripture, and to all just reasoning. Ask the advocate of that theory, if the law of his State will justify the thief in stealing, or the murderer in killing. He will answer, No; the law condemns such actions. Ask him how the criminal can escape the true desert of his crimes, and he will reply, Only by the governor's pardon. Ask again, If the law condemns the transgressor, and he can be justified only by pardon, does that pardon release him from obedience to the law, so that he may thereafter disregard its claims? Will he affirm this? Will he tell you that that pardon thereafter becomes the rule of life to such a man? And if the pardoned one should again be committed for crime, will the jury try him, and the judge condemn him by the governor's pardon, or by the statute of the State? Could we get any to take the same unreasonable position in regard to the law of the State that many take in regard to the law of God? Not one. If angels ever weep at the blind folly of mortals, it would seem that such teachings furnish an occasion. To see men of talent, of learning, of apparent piety, strip the plan of salvation of every principle of justice, pervert it to a system of license, draw conclusions directly contrary to reason and common sense, and argue on the divine government as they would be ashamed to argue in respect to the government of the State; surely, this is enough to fill the heavens with astonishment.
Some have doubted whether these acknowledged principles of right and justice, which are incorporated in human governments, will be exacted in the divine government; whether the gospel does not supersede them to some extent. To this we would answer in the words of Scripture: "Shall a man be more pure than his Maker?" God himself has planted this regard for justice in our hearts, and shall he not regard it? There is truly a vast difference between God and us in this respect, but it is all in favor of strict justice on his part. His justice is infinite. There is no reason, there is not one passage of Scripture, to lead us to suppose that God will ever commute justice in any degree, nor for any reason whatever. The following facts show that we are warranted in claiming for God's law what we claim for human laws in case of pardon:—
Solomon refers the Judgment to the commandments of God. Eccl. 12:13, 14.
Paul says that though Christ is constituted judge, he will be judged by the law. Rom. 2:12-23. Also, that the knowledge of sin is now by the law; that is, that the law is the rule of action, though man cannot be justified by it, for reasons given. Rom. 3:9-23.
Let it be distinctly noted that a moral duty, whether it be called law or gospel, cannot justify a sinner. That law which points out sin, which is therefore the rule of right, will not justify. This is the teaching of Rom. 3:20, 21. It is singular indeed, that those who teach the abrogation of the original law, and its insufficiency to justify, and who hold that all that is binding in the law is incorporated in the gospel, really teach justification by law—by the same system that points out sin, which Paul calls "the law." This is contrary to reason, and to the apostle's words in Rom. 3:20. The truth is evidently this: The gospel upholds the law, and enforces it upon the conscience, and incorporates it into the life of the believer. But it does not abrogate law, nor release the believer from obedience to it; nor does it incorporate law into itself so as to have a blending of the two in one. The difference between the law and the gospel is distinct now as it was in the days when the gospel was preached to the sinners in the wilderness. Heb. 4:1. The law is moral; sin is immorality; the gospel is the remedy. Medicine may restore health, but health is not medicine. This matter may be tested by the following plain statement: The blood of Christ, the blood of the covenant, is that whereby we have remission of sin. See Heb. 9:22; Rom. 3:25. And this is freely and exclusively by faith or grace. Hence, baptism may be a gospel condition of justification, because it is not any part of the original obligation or moral duty. If it were moral duty it could not be performed for remission of sin, simply because such it would be required on its own account. So the commandment which says, "Thou shalt not steal," cannot be incorporated into the same system and take part in the work of remission, being itself a moral duty. How reasonable the conditional plan which says, "Repent, and be baptized for the remission of sin." And how absurd it would be to read, Thou shalt not kill for the remission of sin; or, Honor thy father and mother for the remission of sin. It appears absurd, whether these be called law or gospel, to claim justification or remission through them. But they who teach the abrogation of the law, and the incorporation of these commandments into the gospel, are responsible for this absurdity. It belongs to their system.
In speaking of justification by faith, or of the exercise of grace through the blood of Christ for the remission of sins past, the apostle clearly divides between faith and works, and excludes works entirely. It is faith only—works not at all. But when he speaks of the future life of the justified, he speaks in a different manner. Then he teaches to "work out your own salvation with fear and trembling." Phil. 2:12. This is evangelical truth as well as the other; but it is an order which could not be given or obeyed relative to justification for past offenses, of which he is speaking in Rom. 3; for no one could work out a justification for a past offense. There is, then, this distinction to be regarded: The gospel is a remedy for sin; obedience is a preventive of sin.243
Now we cannot believe that God regards future sin with any more favor than he does past sin. And if he does not, it would be reasonable to expect that his plan of salvation contemplated prevention as well as cure; and so we find it. Jesus saves from sin; puts away sin by the sacrifice of himself; says to the justified one, Go, sin no more; he is not a minister of sin, but of righteousness; therefore we shall not continue in sin that grace may abound. Both are in the gospel plan. Thus, man is under condemnation for sin; he also has a carnal mind, which is enmity against God, and not subject to the law of God; Rom. 8:7; by position, a sinner—in disposition, sinful. It would not be sufficient to forgive past transgression and leave the sinful disposition, as we should become involved again in sin and condemnation. Nor it would be sufficient to remove the sinful disposition and leave the burden of past sin upon us, for that would condemn us in the Judgment. Therefore Christ becomes a Saviour to us in both respects. He freely forgives our past sins, so that we stand free and justified; and he takes away the carnal mind, which is enmity against God, and not subject to his law, and makes us at peace with God so that we may delight in it. Then "the righteousness of the law" is "fulfilled in us, who walk not after the flesh," the carnal mind, "but after the Spirit." Rom. 8:4.
The following remarks by Andrew Fuller are pointed, and worthy of careful consideration:—
"An atonement has respect to justice, and justice to the law or rule which man has violated. If this be worthy of being traduced by a servant of Christ, it was worthy of the same treatment from his Lord and Master; and then, instead of being honored by his life and death, it ought to have been annulled, both in respect to him and of us. The doctrine of the cross, according to this view of things, was so far from being a display of the divine glory, that it must have been a most shocking exhibition of injustice."
"If the doctrine of the Atonement leads us to entertain degrading notions of the law of God, or to plead an exemption from its preceptive authority, we may be sure it is not the Scripture doctrine of reconciliation. Atonement has respect to justice, and justice to the law, or the revealed will of the Sovereign, which has been violated; and the very design of the Atonement is to repair the honor of the law. If the law which has been transgressed were unjust, instead of an Atonement being required for the breach of it, it ought to have been repealed, and the lawgiver have taken upon himself the disgrace of having enacted it. Every instance of punishment among men is a sort of atonement to the justice of the country, the design of which is to restore the authority of good government, which transgression has impaired. But if the law itself is bad, or the penalty too severe, every sacrifice made to it must be an instance of cruelty. And should a prince of the blood royal, in compassion to the offenders, offer to suffer in their stead, for the purpose of atonement, whatever love it might discover on his part, it were still greater cruelty to accept the offer, even though he might survive his sufferings. The public voice would be, There is no need of any atonement; it will do no honor, but dishonor, to the legislature; and to call the liberation of the convicts an act of grace, is to add insult to injury. The law ought to have been enacted, and now it is to be immediately repealed. It is easy to see from hence, that in proportion as the law is depreciated, the gospel is undermined, and both grace and atonement rendered void. It is the law as abused, or as turned into a way of life, in opposition to the gospel, for which it was never given to a fallen creature, that the sacred Scriptures depreciate it; and not as the revealed will of God, the immutable standard of right and wrong. In this view the apostles delighted in it; and if we are Christians we shall delight in it too; and shall not object to be under it as a rule of duty, for no man objects to be governed by laws which he loves."—Atonement of Christ, from the works of Andrew Fuller, pub. by Am. Tract Society, pp. 124, 160, 161.
They who object to this as tending to salvation by works, cannot have looked deeply into the divine word. If Jesus takes away the sinful disposition, renews us or gives us a new heart, and brings us in subjection to the law of God, all our obedience to that law is by virtue of that change of heart effected by him; therefore, while he grants to us all the virtue of his blood for the remission of past sin, he is entitled to all the glory of our obedience in the future. So it is all of grace, and we have nothing of which to boast in any respect, nor anything to claim on our own account, for all that we do is by strength imparted by him. Here we have a system which is all grace, and no license to sin; a gospel worthy of Heaven—imparting mercy freely, and maintaining law and justice strictly. Here we see that without him we can do nothing; though we shall work out our own salvation with fear and trembling, "it is God that worketh in us to will and to do of his good pleasure." We are justified by faith, yet so that we must add to our faith virtue; patiently continue in well doing; keep the commandments of God; fulfill the righteousness of the law, etc.
Some have been troubled to harmonize Paul with James on justification; but we apprehend the difficulty grows out of a disregard of the distinction here noticed. Paul, in Rom. 3, is treating on justification by faith for past offenses only; while James is speaking of the obedience of faith. "By faith, Abraham obeyed." Paul also speaks of faith which works by love. Gal. 5:6. But neither Paul nor James says that works will procure the remission of past offenses, or that faith will save without works. There is no difference in this respect in their teachings.
"Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31. And as we do not make void the law through faith, so we do not supersede faith by obedience to the law; for that is through faith. The blood of Christ is our only refuge; his death opens to us the way of life. Editor.
Evidence Reversed.
By G. D. Ballou
BY ELD. G. D. BALLOU.
MUCH fault is found with the Bible, by a class of men who might justly be styled theological vultures, on account, as they say, of the scandalous character of its biographies. Occasionally, even professed religious teachers, in their feverish anxiety to pander to the godless sentimentalism of these days, tell us that much of the Old Testament ought to be expunged, on the ground that it is not fit to be read.
Now we will not stop to inquire why it is that this same class of critics never think to criticize the public press, in which are frequently found the most sickening details of crime, written with a special purpose to satisfy the vile cravings of impure minds; nor why it is that some of these critics will gratify their own tastes, by poring over this class of literature; but we will proceed at once to consider whether the manner in which Bible biography is written is an evidence for or against the Bible.
The Bible is either of divine or human origin. It was written solely by human agency or it was not. If it bears the marks of human authorship, we must conclude that it is entirely of human origin. If it bears none of those evidences which characterize the work of men, we must candidly confess that it did not originate with men. Let us see. The writings of men are never entirely impartial. When the historian is writing the life and character of his hero, how carefully he brings out in all its fullness each one of his good deeds; how he eulogizes his motives, and dwells upon the greatness of his character, and if he be possessed of faults how carefully the hand of charity covers them with the veil of obscurity. Or, if the faults are too glaring to be passed by unnoticed, what earnest efforts are put forth to excuse them. What volumes have thus been written to hide the deformities of human heroes.
If it is the life of an enemy which is the subject of discourse, with what distinctness the evil traits of his character are drawn out; with what apparent gusto all the vile deeds are paraded to the public view. And if perchance the individual had some good trait about him, it is forgotten in the effort to defame his character, or is cynically accounted for by ascribing it to some unworthy motive. But are there no impartial biographers? We will only say that profane history has yet to produce a single biography in which there is not more or less of gloss or coloring thrown around the character of the subject. Indeed, this partiality and bias is so universally recognized that no one of any experience ever reads a biography without making more or less allowance for the prejudices of the writer.
So much for writings which are purely human. Now can these same things be said of the delineations of character found in the Bible? Do not be hasty, but look them over carefully and see if you can discover any effort on the part of the writers to magnify the worthy and obscure the unworthy deeds of those of whom they wrote. Or, if they were bad characters, do you observe any disposition to enlarge upon the wrong deeds, or any apparent desire to prejudice the reader against such characters, or even to form an opinion for the reader other than he would gather from the plain unvarnished facts?
Is it not true that the most careful critic is not able to decide from the manner in which the character is handled, whether or not the writer was a friend or an enemy to the one of whom he writes? Do you find any excuses offered for any wrong course of action? Do you discover any attempts to palliate crime or ignore mistakes? Is it not true that the good and bad deeds of Bible characters are quite generally told without note or comment? If a good man sinned, his sin is noted in plain terms, and there it is left. We are to decide whether or not his conduct was approved of God, not by what his biographer has said in praise or blame, but by the eternal moral principles found in the word.
And herein lies the excellence and reliability of the Bible: its delineations of character are trustworthy because impartial. God who sees not as man sees, and who is no respecter of persons, inspired the biographies found therein.
But suppose that the Bible bore the same marks of favoritism and dislike that profane writings bear; the present race of faultfinders would have had no Bible to abuse. It would have been buried long ago in the unfathomable sea of literature, not by the cavilings of critics, but by the universal consent of candid judgment.
Thus we see that that which was made the basis of serious objection to the Bible becomes, on thoughtful consideration, the very best proof of its genuineness. And so it is that all the caviling and ranting and raving of men who are anxious to abolish the Bible because of its moral restraints, may be swept away like cobwebs by a little candid examination.
Praise as an Incentive.
By Christian at Work
Judicious praise is an incentive to effort. Praise your children if they deserve it, and don't be afraid it will make them conceited; merited compliments serve rather to make persons satisfied with themselves and agreeable, than vain and overbearing. If your child is pretty, and not naturally of a vain temperament, it will do no harm to let her know you think so. Many a girl has been made timid and self-distrustful for life, because her parents thought it their duty to convince her that she was plain and unattractive. As a rule, those who have the greatest gifts and talents are not the ones who are best satisfied with themselves. They absolutely need encouragement from their inferiors, to buoy them up. A well-timed compliment does them good. It makes sensitive people wretched to have their defects pointed out and commented on, with no allusion to their redeeming virtues. As for men, they never make an effort they think will end in a failure; make a man think he can do what he undertakes, and he exerts all his powers, and will come off victorious in spite of many obstacles, and in face of all discouragements. If blame is needed, don't restrain it; but if you can conscientiously praise a well-meaning effort, do it. There is no knowing what good you will accomplish.—Christian at Work.
WANTED A MINISTER.
My dear —: O! by the way, if you learn of any one with energy, tearful interest in the conversion of souls, attractive in preaching, great-hearted, unselfish, merry, in fact, holy—let me know. Paul was much the kind of man we need. We want a man who knows all about the enemy; has some capacity for working miracles; is ready to be stoned; can teach the women, interest the children, make princes tremble, confound the Jews, convert kings, pick up sticks, earn his own living, go through fire and water for the good of others, with the expectation that they will interest themselves in him; and in general, lead a forlorn hope of dependent followers.—Scribner's Monthly.
THE WEB OF LIFE.
My life, which was so straight and plain,
Has now become a tangled skein,
Yet God still holds the thread;
Weave as I may, his hand doth guide
The shuttle's course, however wide
The chain in woof be wed.
One weary night, when years went by,
I plied my loom with tear and sigh,
In grief unnamed, untold;
But when at last the morning's light
Broke on my vision, pure and bright,
There gleamed a cloth of gold.
And now I never lose my trust,
Weave as I may—and weave I must—
That God doth hold the thread;
He guides my shuttle on its way,
He makes complete my task each day;
What more, then, can be said?
Evolution, Is it a Science.
By Golden Censer
It is amusing, perhaps more so than folly ought to be, to see an ignoramus stand up and prate over evolution. It does not disturb him to remind him that nature seems to have gone out of the business of evolution. That is nothing. He can trace anything backwards, the horse to the time when he was five-toed, and the five-toed back to where he was web-footed, and the web-feet back to fins. But it is a sad thought that all upward progress has ceased. Evolution no longer evolves. Engravings of wheat and cattle and men found on the pyramids prove to us that none of these have changed. Four thousand years have gone by, and the first specimen of a better man does not appear. There is no sixth sense, or third eye, or winged shoulders, or telescopic eyes, nothing to show that we are links in the progression upward.
Nature has no longer a laboratory or a pattern shop, in which she is evolving better forms of anything. There is no such thing as a plant or grain or tree leaving off some of its habits and taking on new ones, so as to become a different order of thing. Strawberries are not approaching the size of water-melons. The fox, unmolested by traps and chains, is free to develop into something better, but he does not incline. The fact is, that which was built a ferry-boat, remains a ferry-boat, and what was built Great Eastern, will always be Great Eastern; and it is just as true that elephants never lose their trunks nor essay to carry more than one; the wild horse never affects a horn, nor do wild cattle abandon the fashion of two. The schools of mackerel never graduate whales. Catastrophes have occurred in which the lives of thousands of species have suddenly been arrested and the bodies of many have been preserved in stone. The surprise never yet overtook a creature that was on its way up higher into a new and unknown species, nor do any existing forms give any signs that they intend to invent new and untried organs. Neither is there any such thing conceivable that we can trace backward through the successive links of the progress of a species, without coming, at last, to the first link, which had no predecessor, and which could not have created itself. The whole system of evolution is without facts or even analogies to support it. Its wisest supporters are cautious not to make assertion; they say, May it not be so? It is reasonable to suppose, etc. All true science is based on facts; evolution is not so based, and it has no claims to be a science.—Golden Censer.
Knowledge Essential to Success
In order to have any success in life, or any worthy success, you must resolve to carry into your work a fullness of knowledge—not merely a sufficiency, but more than a sufficiency. If you are not too large for the place, you are too small for it.—James A. Garfield.
Whatever Thy Hand Finds to Do
"W H A T S O E V E R thy hand findeth to do, do it with thy might."