Seventh-day Adventist Missionary Society · Oakland, California · Mar 31, 1881
General Articles.
By Ellen G. White
THE DEATH OF MOSES.
BY MRS. E. G. WHITE.
WHEN Moses had ended his last words to Israel, he turned from the congregation, and in silence and alone he made his way up the mountain side. He went to Pisgah, the loftiest ridge, and then to Nebo, the highest point on that ridge. Upon that lonely height he stood, and gazed with undimmed eyes upon the scene spread out on every side. Far away to the west lay the blue waters of the Great Sea; in the north, snowy Hermon stood out against the sky; to the east was the table-land of Moab, and beyond lay Bashan, the scene of Israel's triumph; and away to the south stretched the desert of their long wanderings.
In solitude, Moses reviewed his life of vicissitudes and hardships since he turned from courtly honors and from a prospective kingdom in Egypt, to cast in his lot with God's chosen people. He called to mind those long years in the desert with the flocks of Jethro, the appearance of the angel in the burning bush, and his own call to deliver Israel. He again beheld the mighty miracles of God's power in the plagues upon Egypt, the wonderful passage through the Red Sea, the symbol of God's presence in the cloud and the pillar of fire, the water bursting from the rock, the daily bread descending from heaven with the falling dew, the victories which the Lord had given them over their enemies, their quiet and secure repose in the midst of a vast wilderness, and the unsurpassed glory and majesty of the divine presence which had been revealed to him. As he reviewed these things, he was overwhelmed with a sense of the goodness and power of God. His promises were sure to Israel. When they were faithful and obedient, no good thing promised had been withheld from them.
Moses had been disappointed and grieved by the continual rebellion of Israel. Notwithstanding all his prayers and labors during their forty years' journeying, only two of all the adults in the vast army that left Egypt, were found so faithful that they could see the promised land. As Moses reviewed the result of his labor, his life of trial and sacrifice seemed to have been almost in vain.
Yet he regretted not the burdens he had borne for an ungrateful people. He knew that his mission and work were of God's own appointing. When first called to lead Israel from the house of bondage, he shrank from the responsibility, and entreated the Lord to choose some man better qualified to execute this sacred work. His request was not granted. Since he had taken up the work, he had not laid it down, nor cast aside the burden. When the Lord had proposed to release him, and destroy rebellious Israel, Moses could not consent. He chose still to bear the burden which had been placed upon him.
The servant of God had enjoyed special tokens of the divine favor; he had obtained a rich experience during his travels in the wilderness, in witnessing the manifestations of God's power and glory; and in reviewing the scenes of his life, he concluded that he had made a wise decision in choosing to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.
As Moses looked back upon his experience as a leader of God's people, only one wrong act marred the illustrious record. If he could atone for that one transgression, he would not shrink from death. He was assured that repentance, humiliation, and faith in the Promised One, who was to die man's sacrifice, were all that God required. In humility and faith, Moses again confessed his sin, and implored pardon in the name of Jesus.
Angels of God presented to Moses a panoramic view of the land of promise. Every part of the country was spread out before him, not faint and uncertain in the dim distance, but standing out clear, distinct, and beautiful to his delighted vision. He seemed to be looking upon a second Eden. There were mountains clothed with cedars of Lebanon, hills gray with olives, and fragrant with the odor of the vintage, wide green plains bright with flowers and rich in fruitfulness, the palm-trees of the tropics side by side with waving fields of wheat and barley, sunny valleys musical with the ripple of brooks and the song of birds, goodly cities, and fair gardens, lakes rich in "the abundance of the sea," grazing flocks upon the hill-sides, and even amid the rocks a place for the wild bee to secrete its treasures. It was indeed such a land as Moses, inspired by the Spirit of God, had described to Israel: "Blessed of the Lord, . . . for the precious things of heaven, for the dew and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, . . . and for the chief things of the ancient mountains, . . . and for the precious things of the earth and fullness thereof."
As the glories of the promised land faded from his sight, a scene of deeper interest passed before him. He was permitted to look down the stream of time, and to behold the first advent of our Saviour. He saw Jesus as a babe at Bethlehem. He heard the voices of the angelic host break forth in that glad song of praise to God and peace on earth. He beheld Christ's humble life in Nazareth, his ministry of love and sympathy and healing, his rejection by a proud and unbelieving nation, the agony in Gethsemane, the betrayal, the cruel mockery and scourging, and that last crowning act of nailing him to the tree. Moses saw that as he had lifted up the serpent in the wilderness, so the Son of God must be lifted upon the cross, to give his life a sacrifice for men, that whosoever would believe on him should "not perish, but have eternal life."
Grief, amazement, indignation, and horror filled the heart of Moses, as he viewed the hypocrisy and Satanic hatred manifested by the Jewish nation against their Redeemer, the mighty angel who had gone before their fathers, and wrought so wonderfully for them in all their journeyings. He heard Christ's agonizing cry, "My God, my God, why hast thou forsaken me?"—He saw him rise from the dead, and ascend to his Father, escorted by adoring angels. He saw the shining portals open to receive him, and the hosts of Heaven welcoming their Commander with songs of everlasting triumph. As Moses looked upon the scene, his countenance shone with a holy radiance. How small appeared his own trials and sacrifices when compared with those of the Son of God! He rejoiced that he had been permitted, even in a small measure, to be a partaker in the sufferings of Christ.
Again the vision faded, and his eye rested upon the land of Canaan, as it spread out in the distance. Then, like a tired warrior, he lay down to rest. "So Moses, the servant of the Lord, died there in the land of Moab, according to the word of the Lord. And he buried him in a valley in the land of Moab, over against Beth Peor; but no man knoweth of his sepulcher unto this day."
Many who had been unwilling to heed the counsels of Moses while he was with them would now be in danger of committing idolatry over his dead body. Hence his resting-place was concealed from men. But angels of God buried the body of his faithful servant, and watched over the lonely grave.
The life of Moses was marked with supreme love to God. His piety, humility, and forbearance, had given him a strong influence over the host of Israel. His zeal and his faith in God were greater than those of any other man upon the earth. He had often addressed his people in words of stirring eloquence. No one knew better than he how to move the affections of his hearers. He conducted all matters connected with the religious interests of the people with great wisdom.
Satan exulted that he had succeeded in causing Moses to sin against God. For this transgression, Moses came under the dominion of death. Had his life not been marred with that one sin, in failing to give to God the glory of bringing water from the rock, he would have entered the promised land, and would have been translated to Heaven without seeing death. But the servant of God was not long permitted to remain in the tomb. Christ himself, with the angels who buried Moses, came down from Heaven, and called forth the sleeping saint, and bore him up in triumph to the city of God.
As the Prince of life and the shining ones approached the grave, they were opposed by Satan with his company of evil angels, who were determined that the power of death should not be broken. But the glory attending the Son of God compelled the hosts of darkness to fall back. Satan insolently claimed the body of Moses because of his one transgression. Christ condescended to enter into no dispute with his adversary but meekly referred all to his Father, saying, "The Lord rebuke thee." Moses had humbly repented of his sin, no stain rested upon his character, and his name in Heaven's book of records stood untarnished. By the power of his word, Christ opened the prison-house, and set death's captive free.
Upon the mount of transfiguration, Moses was present, with Elijah, who had been translated. They were sent as the bearers of light and glory from the Father to his dear Son. Such is the last scene revealed to mortal vision in the history of that man so highly honored of God.
Moses was a type of Christ. He received the words from the mouth of God, and spoke them to the people. God saw fit to discipline Moses in the school of affliction and poverty, before he could be prepared to lead the armies of Israel in their travels from Egypt to the earthly Canaan. The Israel of God who are now passing on to the heavenly Canaan have a Captain who needed no earthly teaching, to perfect him for his mission as a divine Leader. He manifested no human weakness or imperfection; yet he died to obtain for us an entrance into the promised land.
WILL IT BE?
By Mary Bruland
BY MARY BRULAND.
WHEN the crowns are given, of gold so bright,
Which the saints shall wear in that world of light;
As Jesus places them on each fair brow,
As they at his feet shall lowly bow,
Will a crown be given to me?
There'll be music, too, more sweet to the ear,
Than ever the dwellers on earth shall hear.
When the beautiful harps to the saints are given,
In that home above, our home in Heaven,
Will a harp be given to me ?
There are garments, too, so fair, and so white,
Which the saints will receive in that world of light.
There is nothing on earth that can compare
With the beautiful robes the saints shall wear.
Will white robes be given to me?
Oh! that beautiful home! There is no night,
For the Saviour himself will be the light.
When the ransomed ones are gathered at home,
And Jesus has said to each the "Well done,"
Will that home be given to me?
Albion, N. Y.
THIS GENERATION.
By William Penniman
By WM. PENNIMAN.
(Continued.)
S. S. Brewer, in a work on "The Kingdom of God, and the Signs of the Times," says of January 25, 1837 (speaking of "fearful sights and great signs"), "The very heavens for a short time seemed to be on fire, and the snow upon the ground much resembled blood and fire, which was so alarming in appearance as to cause the solemn inquiry by some, who were out at the time, if the day of Judgment had come, and caused the animals to tremble with fear." Mr. Brewer quotes from a London paper, dated September 5, 1839, concerning a wonderful phenomenon that occurred there, of which the writer declares: "The consternation in the metropolis was very great; it had a most alarming appearance, and was like that occasioned by a terrific fire. There were to be seen mingled with it, volumes of smoke. Every beholder seemed convinced that it was a tremendous conflagration." The reader can judge how well this corresponds with the prediction of the prophet Joel: "And I will show wonders in the heavens, and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come."
Henry Jones, in his Celestial Phenomena, quotes a clergyman, who states that "during a protracted meeting, suddenly, through the windows, the whole house was filled with the most vivid and fiery light, so alarming in its appearance, that several of the audience shrieked aloud, and all was disorder and commotion; many rushed for the doors."
Another article, dated Fort Leavenworth, Mo., March 20, 1843, states: "On the 14th of February we had the most remarkable phenomenon here that I ever heard of, except the falling stars. At 3 A. M., the moon, that had been obscured by a cloud for some hours, burst forth of a deep, blood red color, with a black cross, of equal proportions, over the face, but not extending beyond the rim, while on the sides small pieces of a rainbow were visible." "After continuing in this way for about an hour, the color of the cross changed to its ordinary hue, and it became a silvery white," etc.
Litch's Exposition, vol. 1, p. 153, states: "On the night of the earthquake (referring to the one of which Mr. Beadle, of Aleppo, gave an account in the Missionary Herald of June, 1842) there was something peculiar in the atmosphere, the moon appearing as red as blood. This greatly alarmed the inhabitants, who were continually crying out, 'Now we shall hear the trumpet sound, and the dead will rise! the day of Judgment has arrived.'"
Another, among the many evidences of the positive nearness of the end of the world, and that these signs are given to the last generation, is the fact that "we are now under the very last phase of the sixth seal." "And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places." Rev 6:12-14.
The careful reader will notice the order of the fulfillment of these events, and also the harmony of the Scripture records of the same.
1. "And I beheld when he had opened the sixth seal, and lo, there was a great earthquake." Putnam's "World's Progress," page 303, concerning the great earthquake at Lisbon, of November 1, 1775, says: "In about eight minutes most of the houses and upwards of 50,000 of the inhabitants were swallowed up, and whole streets buried. The cities of Cambra, Oporto, and Braga, suffered dreadfully, and St. Ubez was wholly overturned. In Spain, a large part of Malaga became ruins; one half of Taj, in Morocco, was destroyed, and more than 12,000 Arabs perished there; about half of the island of Maderia became waste, and 2,000 houses in the island of Metalmi, in the Archipelago, were overthrown. This awful earthquake extended 5,000 miles, even to Scotland."
D. T. Taylor, in a work entitled, "The Coming Earthquake," says of it: "The earthquake at Lisbon, November 1, 1755, was doubtless the most extensive that ever occurred. Europe, Asia, Africa, North America, and the Atlantic Ocean, were affected by it. It disturbed over fifteen millions of square miles of the earth's surface. The tidal wave from the sea first rolled on to the land fifty feet high in some places, in others, sixty feet, and then traveled to the West Indias at a height of twenty feet, and at the rate of about eight miles per minute. It also rolled northward eight or ten feet in height, and all night long thundered on the shores of England."
In view of such evidence, who can doubt but that this earthquake was the opening event of the sixth seal?
2. "And the sun became black, as sackcloth of hair."
3. "And the moon became as blood."
4. "And the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind."
It will be noticed that "the fearful sights" and "great signs from heaven," came in 1837, just four years after the falling of the stars.
5. "And the heavens departed as a scroll when it is rolled together," which brings the great day of his wrath. Where, then, do we find "this generation?" Between the last sign, the falling stars, which was fulfilled November 13, 1833, and the rolling together of the heavens as a scroll, of which the apostle declares that it will come as a thief in the night.
We will now briefly allude to the remaining verses, which closely precede the one containing our subject. There is some difference of opinion as to what is meant by the words, "sign of the Son of man in heaven." The allusion to the "coming of the Son of man," directly follows the mention of the shaking of the "powers of the heavens," in Mark and Luke. Mark says: "And then shall they see the Son of man," etc. The language of Luke is similar. It is therefore plain that in this event the Son of man himself is the sign; or, at least, his sudden appearance in the cloud, which at first will appear small, but will increase in size as quickly as the lightning's flash. "For as the lightning cometh out of the east and shineth even unto the west, so shall also the coming of the Son of man be." The shaking of the powers of the heavens, the personal and visible coming of Christ, and the gathering of the elect, are future events, and cannot be spiritualized away in the past. These events have not been seen in any age, but according to the "sure word of prophecy," they will be seen by "this generation."
Our Saviour taught his disciples of the nearness of his coming by the parable of the fig-tree, saying: "When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh. So likewise ye, when ye shall see all these things [do not guess, think, or imagine], know that it is near, even at the doors." We trust it will now be seen what is implied by "all these things" of the second question.
Three times in succession our Lord seems to have impressed the minds of his disciples with the nearness of his coming to "this generation." To make his words more impressive the second time, he said: "Verily I say unto you, This generation shall not pass, till all these things be fulfilled." And again the third time, "Heaven and earth shall pass away, but my words shall not pass away."
Having shown the complete fulfillment of "these things," we will now present a few words in regard to
## TIME SETTING.
We are taught in the 36th verse of this chapter that no man maketh known the time. "But of that day and hour knoweth no man, no, not the angels of Heaven, but my Father only." The correct rendering of this is, "But of that day and hour maketh known no man, not the angels of Heaven [Mark adds, "neither the Son"], but my Father only." Says Campbell: "Macknight argues, that the term known is here used as a causative, in the Hebrew sense of the conjugation hiphil, that is, to make known. His [Christ's] answer is just equivalent to saying, The Father has not authorized man, angel, nor the Son, to make it known. Just in this sense Paul uses the term know, 1 Cor. 2:2: 'I came to you making known the testimony of God; for I determined to make to know nothing among you but a crucified Christ.'"
Albert Barnes also favors this rendering: "Others have said that the verb rendered knoweth, means sometimes to make known or to reveal, and that the passage means, 'that day and hour none maketh known, neither the angels, nor the Son, but the Father.' It is true the word has sometimes that meaning, as in 1 Cor. 2:2."
If we are to take the language of the 36th verse in the sense that no man knows anything of the time, then certainly we must understand that the angels and the Son of God know nothing about it. Christ will know the time of his second coming, the holy angels who accompany him will know of it, and so will man, for we read (Dan. 12:9, 10), "And he said, Go thy way, Daniel; for the words are closed and sealed till the time of the end. Many shall be purified and made white and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand." In the 4th verse the angel said to Daniel, "Shut up the words, and seal the book even to the time of the end; many shall run to and fro, and knowledge shall be increased." We have every reason to believe that we are now living in the "time of the end" when this book is open, and that the "wise" will increase in knowledge, and though they may not, or will not, know the day or the hour of Christ's coming, yet just as surely as they know that summer is near when the "fig-tree putteth forth leaves," just so surely they will know when they see "all these things" fulfilled that "it is near even at the doors." The consistent Adventist therefore will not set time or attempt to make it known, but will leave this thing for the infinite wisdom of God. But, says the objector, are you not setting the time in saying "this generation" will witness the end? The word of God says it will, yet does not set the time, the day, hour, nor even the year when the end will come.
It has been seen that, according to Greenfield, generation means a family, race, or generation of men, and that so far as time is concerned, the Smith's Bible Dictionary makes it indefinite. In the patriarchal age it was one hundred years. In modern times, according to Smith and Barnes, about forty years. Therefore it may now be more or less than this period. Taking the position that the beginning of the fulfillment of "these things" which "this generation" was to witness commenced with the darkening of the sun in May, 1780, then nearly one hundred and one years have already passed. Nearly forty-eight years have passed since the falling of the stars, Nov. 13, 1833. It may be asked if the time of the longest generation, one hundred years, and of the shortest, about forty, has not already passed. In reply let it be borne in mind, that the language does not imply any definite or certain time will pass, but that this generation, race, or family will not pass till "all these things" be fulfilled. We know not how many of the generation will survive. If only ten are alive it will answer to the fulfillment of the prophecy. Yes, if even one is alive it could be truly said, "This generation shall not pass," etc. Many who saw the last sign, or the falling of the stars, may live to see the end, perhaps but very few who saw the first, or the darkening of the sun, will. It is very evident that the language does not imply that all who have witnessed any of these signs will see the end.
Some of the best Biblical chronologists make the date of the flood nearly or about 2000 A. M. Christ came about 4000 A. M. Then according to the best chronologists the world is nearly 6000 years old from the creation, or will be in about 119 years (if time lasts), or in A. D. 2000. Chronologists can not be positive in regard to the correctness of all dates, and it is thought by some that there was a mistake in the reckoning in the days of the Judges, this being the case (and mistakes may have been made in other dates) we may be much nearer the end of the 6000 years than most imagine. Again, eminent writers of different theological schools think that some great event is near at hand, some say the millennium, and some one thing, and some another; but all agree that we must look for some great change soon. Even some scientists predict this.
(To be Continued.)
God’s Agency and Our Instrumentality
By William Jay
God's agency does not exclude nor supersede our instrumentality. He gives the increase, but Paul must plant, and Apollos water. He furnishes the wind, but we are to spread the sails. He gives, but we gather. Prayer and diligence, dependence and activity, harmonize in the Scriptures, and are only inconsistent in the crudeness of ignorant and foolish men.
The Way to Bliss
The way to bliss lies not on beds of down.
DR. SCOTT'S COMMENTS ON THE LAW.
By Frank Starr
BY FRANK STARR.
WHEN so many are teaching the abrogation of the law of God, it seems refreshing to read, on this point, the logical productions of those who wrote before this lawless sentiment had gained such ascendancy, and whose writings were so generally accepted half a century ago. We here give some extracts from the voluminous commentary of Dr. Thomas Scott.
In his Practical Observations on the 20th of Exodus, he says: "This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, it will be the rule of the future judgment of God, as it is of the present conduct of man. Nor would it consist with the glory of the Lord's perfections, the honor of his government, the interests of his universal and everlasting kingdom, or even with the felicity of his rational creatures, to reverse, repeal, or relax one precept of it; for it is all perfectly 'holy, just and good.' . . . . But can it then be possible, if the law be so holy and excellent, and such honor have been put upon it by the obedience and sufferings of the incarnate Son of God, that any redeemed sinner should be allowed to disobey it? It is absurdity, impossibility, blasphemy!" How could the truth be more plainly stated?
Concerning the sufferings of Christ, as portrayed in the 22d Psalm, he says: "Here we behold the eternal justice and holiness of our God; the immutable excellency and obligation of his law, the inconceivable odiousness and guilt of sin. . . . Let the Antinomian consider whether the Saviour thus honored the divine law, to purchase him the liberty of despising it?"
The distinction between the moral law and the ceremonial, is thus stated in his notes on Ex. 34: 27, 28: "Moses wrote in a book the judicial and ceremonial precepts he had received; . . . . but God himself (as it is evident from texts referred to in the margin), wrote the ten commandments, the substance of the moral law, on the tables of stone. This difference strongly marked the permanency and perpetual obligation of the moral law, and the inferior importance and temporary obligation of the ceremonial institutions, and of the judicial law, except as coincident with the moral." Of chap. 24:12, he says: "The Lord called Moses to come up to him into the mount to receive the law, even the commandments, which God himself had written on two tables of stone, as well as spoken himself from the mount. Thus a peculiar honor was put on the moral law, and it was authenticated in another manner than either the judgments or the ritual institutions." One who officiated as Minister of the Gospel, made the assertion to me that the moral law was written on one table of stone, and the ceremonial on the other. The only proof claimed for this groundless statement, was the verse just noticed.
Many suppose that the judicial precepts given to the Jews were very oppressive. Concerning them Dr. Scott says, commenting on Deut. 4:8: "Their laws also, whether moral or judicial, in proportion as they are examined and compared with the laws of other nations, will appear to every impartial judge most equitable and excellent." On Neh. 9:13: "The judgments given to Israel were more consistent with the true difference betwixt right and wrong, and the relative proportion of crimes and punishments, than the municipal laws of any other country have been." Also in explaining Ex. 21:1, he says: "Judgments. This word here means judicial laws, or rules of judgment, by which the magistrates and judges should proceed in determining causes, and trying criminals. Making some allowance for the circumstances varying in different ages and nations, there is a spirit of equity in these laws, which is well worthy of being transfused into those of any State."
Speaking of salvation through Christ, in his observations on Psalm 37, he states: "They (the righteous) are accepted through the merits, because they are partakers of the Spirit, of Christ, and bring forth the fruits of the Spirit." The fruits of the Spirit are such feelings and actions as are in harmony with the requirements of the law of God. Gal. 5:22, 23. These are necessary in order that the atonement may avail for us. There is a tendency to divide the word of truth in such a way as to set aside whatever is contrary to the carnal heart. But those who do this, wrest the Scriptures to their own destruction. Terrible denunciations are pronounced against those who thus take away from the book of God.
Springfield, Mich., March 14, 1881.
ETERNAL LIFE.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
"The gift of God is eternal life." "There shall be no more death."
Without life there can be no enjoyment. All other good would exist in vain to us, unless we had life. Hence the promise of eternal life is intended to include all good—perfect happiness, and that for eternity. No other term could express so much as this. It comprehends all that is desirable.
Death deprives of all enjoyment. But there might be exemption from death and still be pain and trouble. Hence to the promise that there shall be no more death, it is added, "neither sorrow nor crying, neither shall there be any more pain." Thus all unhappiness is excluded forever.
What could be added to the "exceeding great and precious promises" of God? What motive could be set before us to "escape the corruption that is in the world," if the hope of a life that shall run parallel with the future eternity of God, and the consideration of that love which has purchased it at so great a cost, should fail? It is even to be made "partakers of the divine nature," and "heirs of God, and joint-heirs with Christ." What more could be promised?
"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life." What wondrous love! What an infinite sacrifice by Him "who gave himself for us!" and how transcendent the gift bestowed!
It is for us. We may have the gift on condition of overcoming sin and self—on condition of following our self-denying Lord. Our names are in the book of life; but there is danger of their being blotted out. Rev. 3:5. Shall we not choose to follow Christ, and live?
"WHO CARES FOR ME?"
A poor, lone woman sat one evening, thinking how sad was her condition. She was old and almost helpless, with little of this world's goods which she could call her own. "Who cares for me?" thought she. Suddenly this verse came to her remembrance: "For we have not an High Priest which cannot be touched with the feeling of our infirmities."
It was like a flood of golden sunshine. Her doubts and fears were all gone. What need of earthly friends to cheer and soothe her declining years? Jesus knew her every care and sorrow, and he, "the Lord of glory," was touched with the feeling of her infirmities. How precious is the thought that we can all have such a friend in every season of trial and distress! "I will not leave you comfortless," are the Saviour's gracious words. "My peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid."
IMPERFECTIONS OF CHRISTIANS
Mr. Moody a few years ago prayed that people might "keep their eyes on the Master and not on the imperfections of Christians." The faults of Christians, individual or collective, are as meet subjects for criticism as those of any other individual or class, but to point them out or to use them as arguments against Christianity, or a religious life or profession, is the very silliest grade of folly. Every Christian man and woman, however loftily their aspirations, and however sincere their professions, must of necessity have imperfections, but not one of them can be due to the Christianity they have adopted; they are all due to our common humanity; due to the non-Christianity which the fault finders naturally profess, and do not try to surmount. It would be as just to condemn or denounce American citizenship, because some Americans are in the penitentiary, when it is clear that their citizenship had no bearing whatever upon their criminality. In the distillation of sweet essences and perfumes, the evil odors of dregs and impurities which go over with the purified extract, are difficult to eliminate; and so when men and women who have been sinners, undertake to step up into a higher life, it is quite natural to suppose that some of the old impurities with which their unchristian experience had familiarized their consciences, should cling to their garments.—Rescue.
MY HEART'S DESIRE.
By A. J. Rose Lovejoy
BY A. J. ROSE LOVEJOY.
Only to do my duty; only in faith to stand,
To love my blessed Master, and honor his command.
Only to work for Jesus, whatever I may do,
Knowing his eye beholds me, and approves me too.
Only to follow, in meekness, the shining path He made;
In every, and all surroundings, my will at His feet be laid.
To work while the day is shining, knowing that night full soon
Will come with the day's declining, and bring the hour of doom.
That only my lamp be lighted, that oil be in my cruse,
Nor light, nor truth be slighted, or blessings 'ere abuse.
Only (though most unworthy), to abide within the Vine
To heed each heavenly warning, and work while yet there's time.
Travel life's road with patience, and cling to the goodly pearl,
Be proof against temptation, and darts that enemies hurl.
To love and do His commandments, to turn from worldly strife,
To set my face toward Zion, and win eternal life.
That I may be up and doing, at the midnight cry of the blest,
No sleep or slumber wooing, from my eternal rest.
Thus only to do my duty, in love and faith to stand,
To welcome "The King in his beauty," and dwell in the promised land.
Oakland, Feb. 28, 1881.
AN UNSEEN WITNESS.
THERE is a little machine made something like a clock, which can be fastened on a carriage and in some way connected with the motion of the wheels. It is so arranged that it marks off correctly the number of miles that the carriage runs. A stable-keeper once had one upon his carriage that he kept for letting, and by this means he could tell just how many miles any one went who hired his carriage.
Two young men once hired it to go to a town some ten miles distant. Instead of simply going and returning, as they promised to do, they rode to another town some five miles farther, thus making the distance they passed over, going and coming, some thirty miles.
When they returned, the owner of the establishment, without being noticed by the young men, glanced upon the face of the measuring instrument and discovered how many miles they had traveled.
"Where have you been?" he then asked of them.
"Where we said we were going," was the answer.
"Have you not been farther than that?"
"Oh, no!" they answered.
"How many miles have you been in all?"
"Twenty."
He touched the spring, the cover opened, and there, on the face of the instrument, the thirty miles were found recorded.
The young men were astonished at this unerring testimony of an unseen witness that they had carried with them all the way.
Thus has God placed a recording witness in our hearts. Wherever we go we carry it with us. He keeps it wound up and in order. Without our thinking of it, it records all our acts, all our words, and all our thoughts.—Sunday-School Journal.
OWN UP.
THE best answer the church can render to modern infidelity is to confess its sins and forsake them. The worst type of infidelity with which Christianity has to contend is found in the church, in its wide departure from the spirit, lessons, examples and simple commandments of its founder; in the insincerity, indifference, worldly-mindedness, vapory show, and unchristian conduct, of those who profess to be its representatives and defenders. "The fruit of the spirit in all goodness, righteousness and truth" is looked for, but is not found. Instead, much parade and pretension are conspicuous in formal and showy services, sectarian ambition and strifes. Infidels see, judge, and oppose Christianity, not on its merit, but from what they see and know of the conduct and character of its professors. Serious, thoughtful people see and hesitate where there is such a wide discrepancy between profession and practice. Let the true principles, the intention, object, spirit, and power, of Christianity be made distinctly manifest in the daily conduct and conversation of all professing it. No better answer need be rendered to refute and remove modern infidelity. Let all liberal minded men and women try it and see.