International Tract and Missionary Society · Oakland, California · Mar 3, 1887
General Articles.
By Ellen G. White
LOVE THE FULFILLING OF THE LAW.
BY MRS. E. G. WHITE.
"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself."
We are in a world where hearts need human sympathy; and God has given us benevolence, that we may realize this need, and be kind and charitable to all with whom we come in contact. We often see a charitable disposition manifested by men and women who have never given their hearts to Christ, and it is a sad sight indeed when his professed followers lack this great essential of Christianity. They do not copy the Pattern; and it is impossible for them to reflect the image of Jesus in their lives and deportment.
Love is one of the fruits of true piety. Those who truly carry out the principles of the law of God in their daily lives will realize that suffering humanity has claims upon them. They will not only love God supremely, but their neighbor as themselves. Jesus illustrated this principle in the parable which he told to a certain lawyer who "stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?" Jesus answered him by asking another question: "What is written in the law? how readest thou?" And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right; this do, and thou shalt live."
"This do," said Jesus, not merely believe, but do, "and thou shalt live." It is carrying out the principles of God's law, and not merely a professed faith in its binding claims, that makes the Christian.
But the lawyer, "willing to justify himself, said unto Jesus, And who is my neighbor?" Jesus illustrates the spirit of cheerful benevolence which should be exercised toward all,—friends, neighbors, and strangers,—in the story that follows: "A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead." A priest and a Levite who came that way, and saw his need of help, passed by on the other side. Notwithstanding their exalted professions of piety, their hearts were not stirred with pitying tenderness for the sufferer. A Samaritan, who made no such lofty pretensions to righteousness, came to the place. He saw in the unfortunate stranger a human being in distress, and his compassion was excited. He immediately "went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him." And on the morrow he left the wounded man in the care of his host, with the assurance that on his return he would pay all charges.
Christ asks, "Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves?" And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise." Here is a lesson on the duties of man with reference to his fellow-man. Those who neglect to carry out the principles illustrated by this lesson, are not commandment-keepers, though they may pretend to revere the law of God.
Human sympathy, sanctified by the Spirit of Jesus, is an element that can be productive of great good. Those who cultivate benevolence are not only doing good to others, but they are benefiting themselves by opening their hearts to the benign influences of sympathy and love. Every ray of light shed upon others will be reflected upon our own hearts. Every kind and sympathizing word spoken to the sorrowful, every act to relieve the oppressed, and every gift to supply the necessities of the destitute, given or done with an eye single to God's glory, will result in blessings to the giver. Those who are thus working are obeying a law of Heaven, and will receive the approval of God.
In the parable, Christ exalts the Samaritan above the priest and the Levite, who were great sticklers for the letter of the law in the ten commandments. The one obeyed the spirit of these commandments, while the other was content to express an exalted faith in them. But the apostle tells us that "faith without works is dead."
When the advocates of the law of God plant their feet firmly on its principles, showing that they are loyal, not merely in name, but at heart also, carrying out in their lives the spirit of the law of God, and exercising true benevolence to man, then will they have moral power to move the world. But it is impossible for those who profess allegiance to God to correctly represent the principles of his law, while slighting the injunction to love our neighbor as ourselves.
We are under obligation, not only to secure Heaven ourselves, but to show others the way, and, through our care and disinterested love, to lead toward Christ those who come within the sphere of our influence. We are accountable, to a great degree, for the souls of those around us. Our words and deeds are constantly telling for or against the truth of God; and we are under personal obligation to exert an influence in its favor. The most eloquent sermon that can be preached upon the law of ten commandments is to do them. Obedience should be made a personal duty. Negligence here is flagrant sin.
Let the world see that we are not selfishly narrowed up to our own exclusive interests and our religious joys, but that we desire them to share our blessings and privileges, through the sanctifying influence of the truth; let them see that the religion which we profess does not close up or freeze up the avenues to the soul, making us unsympathizing and exacting; let all who profess to have found Christ, minister, as he did, to the needs of man, cherishing a spirit of wise benevolence; and we shall then see many souls following the light that shines from our precept and example.
We should cultivate an amiable disposition, and subject ourselves to the control of conscience. The truth of God makes better men and women of those who receive it in the love of it. It works like leaven till the entire being is brought into conformity to its principles. It opens the heart that has been frozen by avarice; it opens the hand that has been closed to human suffering; and kindness and charity are seen as its fruits.
Let us not bring a reproach upon the Christian religion by manifesting jealousy and intolerance toward others. No one has ever been reclaimed from a wrong position by censure or reproach; but many have thus been driven away from God, with their hearts steeled against conviction. A tender spirit, a gentle, winning deportment, may save the erring, and130hide a multitude of sins. We are required of God to exercise that charity that suffereth long and is kind.
The religion of Christ does not require us to lose our identity of character, but merely to adapt ourselves, in some measure, to the feelings and ways of others. Many people may be brought together in a unity of religious faith, whose opinions, habits, and tastes in temporal matters are not in harmony. But with the love of Christ glowing in their bosoms, looking forward to the same Heaven as their eternal home, they may have the sweetest and most intelligent communion together, and a unity the most wonderful.
None should feel at liberty to preserve a cold and chilling reserve and iron dignity,—a spirit that repels those who are brought within its influence. This spirit is contagious; it creates an atmosphere that withers good impulses and good resolves; under its influence persons become constrained, and the natural current of human sympathy, cordiality, and love is choked. The gloom and chill of this unsocial atmosphere is reflected in the countenance; and not only is the spiritual health affected by this unnatural depression, but the physical health is affected also.
There are scarcely two whose experiences are alike in every particular. The trials of one may not be the trials of another; and our hearts should ever be open to kindly sympathy, and aglow with the divine love that Jesus manifested for all his brethren. Christ sometimes reproved with severity, and in some cases it may be necessary for us to do so; but we should consider that while Christ knew the exact condition of the ones he rebuked,—just the amount of reproof they could bear, and what was necessary to correct their course of wrong,—he also knew just how to pity the erring, comfort the unfortunate and encourage the weak. He knew just how to inspire hope and courage; for he was acquainted with the exact motives and the peculiar trials of every mind. He reproved with pity, and loved those he rebuked with a divine love.
Jesus could make no mistake; but human judgment is erring, and may be wrong. Men may misjudge motives; they may be deceived by appearances, and when they think they are doing right to reprove wrong, they may go too far, censure too severely, and wound where they wished to heal; or they may exercise sympathy unwisely, and, in their ignorance, counteract reproof that is merited and timely.
The Lord would have us submissive to his will, and sanctified to his service. Selfishness must be put away, with every other defect in our characters. There must be a daily death to self. Paul had this experience. He said, "I die daily." Every day he had a new conversion; every day he took an advance step toward Heaven. We, too, must gain daily victories in the divine life, if we would enjoy the favor of God.
Our God is gracious, of tender pity, and plenteous in mercy. He knows our weaknesses and needs, and he will help our infirmities if we will only trust in him.
GUIDANCE.
Being perplexed, I say,
Lord, make it right!
Night is as day to thee,
Darkness as light.
I am afraid to touch
Things that involve so much;
My trembling hand may shake,
My skillless hand may break;
Thine can make no mistake.
Being in doubt, I say,
Lord, make it plain!
Which is the true, safe way?
Which would be vain?
I am not wise to know,
Nor sure of foot to go;
My blind eyes cannot see
What is so clear to thee.
Lord, make it clear to me.
—Selected.
GOOD WORKS.
THE importance of good works no one can deny. Every Christian is called to be a worker in the Master's vineyard; and we are assured that every man shall be rewarded according to his works. Works, it is true, should not be overestimated, but, at the same time, they should not be underrated. Works springing from improper motives, and performed in view of improper ends, although claiming to be religious, are entirely worthless. But works of faith and love are in the sight of God of great value, and are attended with results of the greatest blessedness. We should not depreciate the importance of correct sentiments and devotional feelings, but unless they lead to the performance of good works they are of but little value.
Without this, they are like trees that blossom but never bear; like clouds that darken the sky, but never send forth refreshing showers to gladden and revive the earth. Let us see to it, then, that our religion is not a matter of mere theory; that it does not consist in fine sentiments and pious purposes and resolutions; but that it leads to active, zealous, persevering work for God and humanity; that we have not only correct ideas of duty, but that we exemplify them in our lives—translate them into actions. It is not enough to cry, Lord, Lord; we must do the things that he requires.—Selected.
"THE COMING OF CHRIST."
UNDER this title, after speaking of the several unscriptural and fanciful interpretations which are given to the promise of our Saviour, "I will come again" (John 14:3), the Methodist Recorder says:—
Other interpreters regard it, and we think correctly, as referring particularly to the personal appearing of Christ at the end of the world. It is a broad, comprehensive promise, intended not only for the apostles, but for believers in every subsequent age. It is the same as if he had said, "I will not stay always in Heaven; I will, after awhile, at a time which it is not now proper to reveal, come back to you."
The object of Christ's departure from his disciples, as he plainly informs us, was that he might prepare a place for them. And the object of his coming again, he declares, will be to receive them to himself, that where he is, there they may be also. This very clearly shows that his coming again does not refer to his appearance to his disciples after his resurrection, nor to his spiritual coming to his people, nor to the outpouring of the Holy Ghost on the day of Pentecost, but to his second coming, at the end of the world, to be glorified in his saints, and admired by all them that love him.
This visible, personal coming of Christ is that which was announced by the angels to his disciples at his ascension. "This same Jesus," said they, "which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." This is in harmony with the entire teachings of God's word on the subject.
The apostle Paul assures us that "unto them that look for him shall he appear the second time without sin unto salvation." And, "when Christ, who is our life, shall appear, then shall ye also appear with him in glory." "For," says he again, "the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ."
When Christ instituted the last Supper, he commanded his followers to observe it in remembrance of him, until his coming again. The volume of divine truth closes with the blessed assurance of his coming. "He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus."
This is the glorious hope of the church and of every true believer, the return of the Saviour—the coming of the Bridegroom. The church shall not always mourn her absent Head. Believers in Jesus shall not always be left in orphanage. The Master says, "I will come again." Blessed assurance and hope!
A. J. GORDON, D. D., ON SPIRITUALISM.
By A. J. Gordon
SPIRITUALISM without doubt is ancient sorcery, reappearing under a different name, but with totally unchanged characteristics. And when I tell you that in the city of Boston there is now a magnificent temple for the worship of Spiritualism, which, being interpreted, means for the practice of demonology and witchcraft; when I remind you that this dark system claims from ten to twenty millions of devotees, who have been discipled within the less than fifty years of its modern manifestation, and when I repeat its proud boast that it has gone forth unto the kings of the earth and has royal apostles in many of the thrones and palaces of the Old World, you will see that it is no mere insignificant superstition, utterly unworthy of notice. The theory that Spiritualism is a system of sheer imposition is not the one now held by the most candid Christian investigators, nor is it the one most accordant with fact and Scripture. The Bible explicitly forbids intercourse with spirits of the other world, and it would not forbid what is impossible. "There shall not be found among you anyone that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord." Deut. 18:10-12. And not only are these things an abomination, but a crime punishable with death. "A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death" (Lev. 20:27), saith the Lord.
Our rational age congratulates itself on having outgrown the belief in such puerile superstitions. But incredulity is often the next-door neighbor to stupidity; and he who boasts himself too wise to believe in the existence of evil spirits, may be the easiest prey to their seductions. God and the devil, the kingdom of light and the kingdom of darkness, are both realities; and in proportion to our belief and realization of the supernal will be our apprehension and dread of the infernal. And not only is the reality of fallen spirits distinctly taught in Scripture, but their power to produce startling miracles.
In Thessalonians we are told that "the working of Satan" is "with all power, and signs, and lying wonders," and in the Apocalypse we have the prediction of "the spirits of demons working miracles." The man who supposes131that Satan would undermine the belief in the supernatural, is utterly ignorant of his devices. He has a creed to inculcate and a code of infernal morality to propagate, and he would employ miracles to authenticate his doctrines. Let us remember indeed that in the emergence of modern Spiritualism Satan actually comes on the stage as a defender of the faith. "This generation has fallen into doubt concerning the immortality of the soul," say his ministers, the mediums or soothsayers, "and we propose to demonstrate this doctrine to you by calling up your dead and letting them speak to you."
Thousands of once professed Christians who are now in the coils of this delusion were first seduced by the plea of larger knowledge and firmer faith concerning the unseen. The ear having been thus gained for the communications of the departed, the instruction has gone on—no rude denials at first but the most soothing platitudes and the most subtle counterfeits, till little by little the whole system of evangelical faith has been supplemented by that soul-destroying creed, "the doctrine of demons." I say "of demons," for I have no question that what are supposed to be departed friends speaking from beyond the veil are in reality fallen spirits, foul, malignant, and seducing, sent to beguile men into the allegiance and worship of Satan. And here as elsewhere the evil one follows most closely the divine method—first teaching through rapping, planchette, and mediumistic writing, and then miracles of physical healing and materialization to accredit these teachings—"speaking lies in hypocrisy" and confirming the word spoken by Satanic signs and wonders following.
And from this statement . . . turn to the latest claim of Spiritualism: that in materialization the spirits of the departed now actually reappear, habited in flesh and blood, and hold communion with their friends; then listen to the concessions of some of the ablest Christian investigators of this system, who are constrained to admit that they have seen such forms conjured up at seances, that they have handled them with their hands, and, after the most diligent caution against fraud and deception, have been compelled to concede the apparent reality of the phenomena. What a frightful suggestion, we do not say demonstration, is there here of the triumph of seducing spirits in their last irruption upon a fallen race!
SINCERITY.
SINCERITY becomes a man like a garment of righteousness, but sometimes it cuts in a way least expected. A good instance in point was, we think, afforded in Joseph Cook's prayer at the close of Sam Jones's address to ministers in Tremont Temple, Monday noon, Jan. 24. Mr. Jones had been denouncing the drinking habit in scathing terms, and urging and exalting purity of life and godlikeness of character. But not a word was said about tobacco—a habit which Messrs. Jones and Small both indulged in until last winter, when they publicly renounced it at Chicago; but the Independent says that they have since broken their pledge. Mr. Cook, being called on at the close of the address, prayed in equally vigorous language that men might keep themselves free from the evil of tobacco as well as drink, and that all narcotics as well as intemperance might be banished from the land. He who preaches sincerity and purity ought to practice what he preaches.—Congregationalist.
AN INDEFINITE DEFINITE DAY.
By R. F. Cottrell
THERE is a numerous class of persons that hold the following articles of faith:—
1. We believe that the Bible Sabbath is a day of rest after six days of labor, i. e., it is not limited to any definite day, but is any day of rest after any six days of labor.
2. We believe that from the creation to Christ, the Sabbath fell upon the definite seventh day of the week, and that from the resurrection of Christ to the end of the world, the definite first day of the week is the Christian Sabbath. Consequently the second, third, fourth, fifth, and sixth days of the week are positively and necessarily forever excluded from being the Sabbath.
Do they believe these contradictory articles, or do they only say they do? For both of them to be true, is as truly impossible as it is for God to lie. Why do they not then choose one of the two, and hold to that and reject the other? Why try to serve two masters who are at war with each other? The only reason that I can see why sane men should take such a course is this: From present appearances it would seem that God has changed the Sabbath to the first day, and forgot to tell us in his word that he had changed it. Therefore these men, with the benevolent design of apologizing for this inconsistency, have wisely discovered that the Sabbath was indefinite as to the day, and, being “loose upon the handle,” it needed no special act to change it, but could change itself! Now as this theory is a mystery that the Lord has never revealed to man, how much must he be indebted to them for their pious and indefatigable efforts to clear up his character! Or rather, what a pious fraud are they practicing upon themselves and others, to justify them in following after the man of sin—the changer of times and laws!
This may seem harsh; but it is not written to harm anyone, but to aid the “little ones” in escaping the snare of the deceiver.
R. F. COTTRELL.
A PLEA FOR JUSTICE.
THE following we copy from the Little Rock (Ark.) Weekly Gazette of February 10, 1887. It is the speech of Senator Crockett before the Arkansas Legislature, in behalf of the bill, which he had introduced, exempting from the penalties of the Sunday law, those who conscientiously observe the seventh day of the week. No one who begins to read it, will lay the paper down until he has finished it. For further comments see last page of this paper:—
“Sir, I take shame to myself as a member of the General Assembly of 1885, which repealed the act of religious protection which this bill is intended to restore. It was hasty and ill-advised legislation, and, like all such, has been only productive of oppressive persecution upon many of our best citizens, and of shame to the fair fame of our young and glorious State. Wrong in conception, it has proven infamous in execution, and under it, such ill deeds and foul oppressions have been perpetrated upon an inoffensive class of free American citizens in Arkansas, for conscience’ sake, as should mantle the cheek of every lover of his State and country with indignant shame.
“For nearly a half century the laws of our State, constitutional and statutory, were in accord with our national Constitution, in guaranteeing to every citizen the right to worship God in the manner prescribed by his own conscience, and that alone. The noble patriots who framed our nation’s fundamental law, with the wisdom taught by the history of disastrous results in other nations from joining Church and State, and fully alive to so great a danger to our republican institutions and their perpetuity, so wisely constructed that safeguard of our American liberties that for forty years after its ratification there was no effort to interfere with its grand principle of equal protection to all, in the full enjoyment and exercise of their religious convictions. Then petitions began to pour in from the New England States upon the United States senate ‘to prevent the carrying and delivery of the mails upon Sunday’—which they declared was set aside by ‘divine authority as a day to be kept holy.’
“The petitions were referred to the committee on postal matters and the report was made by Hon. Richard M. Johnson, one of the fathers of the Democratic party. I quote the following from that report, which was adopted unanimously and ‘committee discharged’:—
“‘Among all the religious persecutions with which almost every page of modern history is stained, no victim ever suffered but for violation of what government denominated the law of God. To prevent a similar train of evils in this country, the Constitution has withheld the power of defining the divine law. It is a right reserved to each citizen. And while he respects the rights of others he cannot be held amenable to any human tribunal for his conclusions. . . . The obligation of the Government is the same on both these classes [those who keep Saturday and those who keep Sunday]; and the committee can discover no principle on which the claims of one should be more respected than those of the other; unless it be admitted that the consciences of the minority are less sacred than those of the majority.’
“Listen to that last sentence—but again I quote:—
“‘What other nations call religious toleration we call religious rights. They are not exercised in virtue of governmental indulgence, but as rights, of which Government cannot deprive any of its citizens, however small. Despotic power may invade these rights, but justice still confirms them.’ And again:—
“‘Let the national Legislature once perform an act which involves the decision of a religious controversy, and it will have passed its legitimate bounds. The precedent will then be established, and the foundation laid for the usurpation of the divine prerogative in this country, which has been the desolating scourge to the fairest portions of the Old World. Our Constitution recognizes no other power than that of persuasion, for enforcing religious observances.’
“Sir, it was my privilege during the last two years to travel through our Northwestern States in the interest of immigration. I delivered public lectures upon the material resources of Arkansas, and the inducements held out by her to those who desired homes in a new State. I told them of her cloudless skies and tropical climes, and bird songs as sweet as vesper chimes. I told them of her mountains and valleys, of her forests of valuable timber, her thousands of miles of navigable waters, her gushing springs, her broad, flower-decked and grass-carpeted prairies, sleeping in the golden sunshine of unsettled solitude. I told them, sir, of the rich stores of mineral wealth sleeping in the sunless depths of her bosom. I told them of our God-inspired liquor laws, of our ‘pistol laws,’ of our exemption laws, and oh, sir! God forgive me the lie—I told them that our constitution and laws protected all men equally in the enjoyment and exercise of their religious convictions. I told them that the sectional feeling engendered by the war was a thing of the past, and that her citizens, through me, cordially invited them to come and share this glorious land with us and aid us to develop it.
“Many came and settled up our wild lands and prairies, and where but a few years ago was heard in the stillness of the night the howl of the wolf, the scream of the panther, and the wail of the wildcat, these people for whom I am pleading, came and settled; and behold the change! Instead of the savage sounds incident to the wilderness, now is heard the tap, tap, tap, of the mechanic’s hammer, the rattle and roar of the railroad, the busy hum of industry, and softer, sweeter far than all these is heard the music of the church bells as they ring in silvery chimes across the prairies and valleys and are echoed back from the hill-sides throughout the borders of our whole State.
“These people are, many of them, Seventh-day Adventists and Seventh-day Baptists. They are people who religiously and conscientiously keep Saturday, the seventh day, as the Sabbath, in accordance with the fourth commandment. They find no authority in the Scripture for keeping Sunday, the first day of the week, nor can anyone else. All commentators agree that Saturday is and was132the scriptural Sabbath, and that the keeping of Sunday, the first day of the week, as the Sabbath, is of human origin, and not by divine injunction. The Catholic writers and all theologians agree in this.
“These people understand the decalogue to be as binding upon them as fully to-day as when handed down amid the thunders of Sinai. They do not feel at liberty to abstain from their usual avocations, because they read the commandment, ‘Six days shalt thou labor,’ as mandatory, and they believe that they have no more right to abstain from labor on the first day of the week than they have to neglect the observance of Saturday as their Sabbath. They agree with their Christian brethren of other denominations in all essential points of doctrine, the one great difference being upon the day to be kept as the Sabbath. They follow no avocations tending to demoralize the community in which they live. They came among us expecting the same protection in the exercise of their religious faith, as is accorded to them in all the States of Europe, in South Africa, Australia, the Sandwich Islands and every State in the Union except, alas! that I should say it, Arkansas! Sir, under the existing law there have been in Arkansas within the last two years three times as many cases of persecution for conscience’ sake, as there have been in all the other States combined since the adoption of our national Constitution.
HOW THE LAW HAS WORKED.
“Let me, sir, illustrate the operation of the present law by one or two examples. A Mr. Swearigen came from a Northern State and settled a farm in —— County. His farm was four miles from town, and far away from any house of religious worship. He was a member of the Seventh-day Adventist Church, and, after having sacredly observed the Sabbath of his people (Saturday) by abstaining from all secular work, he and his son, a lad of seventeen, on the first day of the week, went quietly about their usual avocations. They disturbed no one—interfered with the rights of no one. But they were observed, and reported to the grand jury—indicted, arrested, tried, convicted, fined—and, having no money to pay the fine, these moral, Christian citizens of Arkansas were dragged to the county jail and imprisoned like felons for twenty-five days—and for what? For daring in this so-called land of liberty, in the year of our Lord 1887, to worship God.
“Was this the end of the story? Alas, no, sir! They were turned out; and the old man’s only horse, his sole reliance to make bread for his children, was levied on to pay the fine and costs, amounting to $38. The horse sold at auction for $27. A few days afterward the sheriff came again and demanded $36, $11 balance due on fine and costs, and $25 for board for himself and son while in jail. And when the poor old man—a Christian, mind you—told him with tears that he had no money, he promptly levied on his only cow, but was persuaded to accept a bond, and the amount was paid by contributions from his friends of the same faith. Sir, my heart swells to bursting with indignation as I repeat to you the infamous story.
“Another, and I am done. Sir, I beg you and these senators to believe that these are neither fancy nor exaggerated sketches. Five years ago a young man, newly married, came to —— County from Ohio. He and his wife were Seventh-day Baptists. The young girl had left father and mother, brothers and sisters, and all the dear friends of her childhood to follow her young husband to Arkansas—to them the land of promise. The light of love sparkled in her bright young eyes. The roses of health were upon her cheeks, and her silver laugh was sweet music, of which her young husband never wearied. They purchased a little farm, and soon, by tireless industry and frugal thrift, their home blossomed like a rose in the wilderness. After awhile a fair young babe came to them to brighten the sunshine, and sweeten the bird songs. They were happy in each other’s affection and their love for the little one. For them ‘all things worked together for good;’ for, in their humble, trusting way, they worshiped God and loved their fellow-men.
CONTINUED PERSECUTION.
“Two years ago the law under which their prosperity and happiness had had its growth was repealed! Accursed be the day which brought such a foul blot upon our State’s fair fame! A change, sudden, cold, and blasting as an arctic storm came over their lives and pitilessly withered all their bright flowers of hope. Under this repeal, persecution lifted its ugly, venomous head. The hero of my sad story was observed by an envious, jealous neighbor, quietly working, as he believed God had commanded him, on Sunday. He was reported to that inquisitorial relic of barbarism, the grand jury—indicted, tried, convicted, and thrown into jail because his conscience would not let him pay the fine.
“Week after week dragged its slow length along. Day after day the young wife, with baby in her arms, watched at the gate for his coming, and, like Tennyson’s Marianna—
“She only said: ‘My life is dreary—
He cometh not,’ she said.
She said: ‘I am aweary—aweary—
I would that I were dead.’”
“Then baby sickened and died—the light in the young wife’s eyes faded out in tears—her silvery laugh changed to low, wailing sobs. Pale-faced Misery snatched the roses from her cheeks and planted in their stead her own pallid hue. Sir, how can I go on? At length the cruel law was appeased, and this inoffensive citizen (except that he had loved God and sought to obey him) was released from prison and dragged his weary feet to the happy home he had left a few short weeks before. He met his neighbors at the gate bearing a coffin. He asked no questions, his heart told him all. No, not all! He knew not—he could never know—of her lonely hours, of her bitter tears, of the weary watching and waiting, of the appeals to God, that God for whom she had suffered so much, for help in the hour of her extremity, of baby’s sickness and death. He could not know of these. But he went with them to the quiet country burial-place and saw beside the open grave a little mound with dirt freshly heaped upon it and then he knew that God had taken both his heart’s idols and he was left alone. His grief was too deep for tears. With staring eyes he saw them lower the body of his young wife into the grave. He heard the clods rattle upon the coffin, and it seemed as if they were falling upon his heart. The work was done and they left him with his dead, and then he threw himself down between the graves with an arm across each little mound, and the tears came in torrents and kept his heart from breaking. And then he sobbed his broken farewell to his darlings and left Arkansas forever. Left it, sir, as hundreds of others are preparing to leave if this General Assembly fails to restore to them the protection of their rights under the Constitution, national and State.
“On next Monday, at Malvern, six as honest, good, and virtuous citizens as live in Arkansas are to be tried as criminals for daring to worship God in accordance with the dictates of their own consciences; for exercising a right which this Government, under the Constitution, has no power to abridge. Sir, I plead, in the name of justice, in the name of our republican institutions, in the name of these inoffensive, God-fearing, God-serving people, our fellow-citizens, and last, sir, in the name of Arkansas, I plead that this bill may pass, and this one foul blot be wiped from the escutcheon of our glorious commonwealth.”
WORK TOGETHER.
MANY hands, it is said, make light work. What it would be very difficult for one or a few to accomplish, may be easily effected by a much larger number. Each one may contribute but little toward the result, but all these littles united constitute such a force as effects the end proposed. We see evidence of this in every enterprise in which men engage. It is as true of church work as of other things. If the work of the church is left to a few persons, it will prove burdensome and oppressive, and will not be performed, perhaps, in the best manner; but if all the members of the church will do their part, none will be oppressed, and the work will be well performed. Let all try it.—Selected.
Remember the Sabbath Day
"Remember the Sabbath day to keep it holy."
THE FRUITS OF RELIGION.
THE religion which comes from above is, according to the epistle of James, full of "good fruits." It is a religion characterized by purity, peaceableness, gentleness, mercy, without partiality and without hypocrisy. It excludes all that is "earthly, sensual, devilish;" it includes all that is pure and peaceable and good. If any man will have wisdom let him receive that which is from above.
Religion is the one thing that makes life beautiful and useful and happy. It is the one thing whose fruit is always good and always abundant. Life must be fruitful of something. If it be pervaded by the vivifying power of religion, it will be fruitful in all those things which bless the individual, both in time and eternity, and through him the race. Life, without this principle within to develop the glorious possibilities of the soul, will also be fruitful. It will, it must, bring forth, but that which it brings forth is not of life, but of death. For "lust when it is conceived, bringeth forth sin; and sin, when it is finished, bringeth forth death."
What would you that your life should bring forth? The Scriptures tell you that there are these two kinds of fruit, the one produced by the good Spirit, and the other by the evil. You must choose the one or the other, and you will by your choice make your life either a blessing or a scourge. Of course you would not choose to bring forth the fruits which are described as "earthly, sensual, devilish;" your soul revolts at the thought. You would abound in those fruits which are declared to belong to the "wisdom that is from above." But remember that while you delay to seek the heavenly wisdom, the earthly, sensual spirit is spoiling your soul, corrupting your thoughts, and poisoning your whole being. If you are not bringing forth the fruits of righteousness, lust is conceiving in you that dreadful progeny of evil, which is finished in death.
Religion is what the world most needs. Whatever is evil in society and the State, proceeds from man himself. The great curse is sin, and religion is the only force that can lift the curse and emancipate the race. It is in accord with the highest human aspirations, and with all truth. We want its blessed fruits to achieve a higher civilization, and for the grandest activities of which man is capable.—Independent.