Seventh-day Adventist Missionary Society · Oakland, California · Jan 18, 1883
Christian Unity.
By Ellen G. White
BY MRS. E. G. WHITE.
"I BESEECH you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment."
Union is strength; division is weakness. When those who believe present truth are united, they exert a telling influence. Satan well understands this. Never was he more determined than now to make of none effect the truth of God, by causing bitterness and dissension among the Lord's people.
The world is against us, the popular churches are against us, the laws of the land will soon be against us. If there was ever a time when the people of God should press together, it is now. God has committed to us the special truths for this time, to make known to the world. The last message of mercy is now going forth. We are dealing with men and women who are Judgment-bound. How careful should we be in every word and act to follow closely the Pattern, that our example may lead men to Christ. With what care should we seek so to present the truth that others by beholding its beauty and simplicity may be led to receive it. If our characters testify of its sanctifying power, we shall be a continual light to others,—living epistles, known and read of all men. We cannot afford now to give place to Satan by cherishing disunion, discord, and strife.
That union and love might exist among his disciples, was the burden of our Saviour's last prayer for them prior to his crucifixion. With the agony of the cross before him, his solicitude was not for himself, but for those whom he should leave to carry forward his work in the earth. The severest trials awaited them; but Jesus saw that their greatest danger would be from a spirit of bitterness and division. Hence he prayed:--
"Sanctify them through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me."
That prayer of Christ embraces all his followers, to the close of time. Our Saviour foresaw the trials and dangers of his people; he is not unmindful of the dissensions and divisions that distract and weaken his church. He is looking upon us with deeper interest and more tender compassion than moves an earthly parent's heart toward a wayward, afflicted child. He bids us learn of him. He invites our confidence. He bids us open our hearts to receive his love. He has pledged himself to be our helper.
When Christ ascended to Heaven, he left the work on earth in the hands of his servants, the undershepherds. "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ."
In sending forth his ministers, our Saviour gave gifts unto men, for through them he communicates to the world the words of eternal life. This is the means which God has ordained for the perfecting of the saints in knowledge and true holiness. The work of Christ's servants is not merely to preach the truth; they are to watch for souls, as they that must render account to God. They are to reprove, rebuke, exhort with long-suffering and doctrine.
All who have been benefited by the labors of God's servant, should, according to their ability, unite with him in working for the salvation of souls. This is the work of all true believers; ministers and people. They should keep the grand object ever in view, each seeking to fill his proper position in the church, and all working together in order, harmony, and love.
There is nothing selfish or narrow in the religion of Christ. Its principles are diffusive and aggressive. It is represented by Christ as the bright light, as the saving salt, as the transforming leaven. With zeal, earnestness, and devotion, the servants of God will seek to spread far and near the knowledge of the truth; yet they will not neglect to labor for the strength and unity of the church. They will watch carefully lest opportunity be given for diversity and division to creep in.
There have of late arisen among us men who profess to be the servants of Christ, but whose work is opposed to that unity which our Lord established in the church. They have original plans and methods of labor. They desire to introduce changes into the church to suit their ideas of progress, and imagine that grand results are thus to be secured. These men need to be learners rather than teachers in the school of Christ. They are ever restless, aspiring to accomplish some great work, to do something that will bring honor to themselves. They need to learn that most profitable of all lessons, humility and faith in Jesus. Some are watching their fellow-laborers and anxiously endeavoring to point out their errors, when they should rather be earnestly seeking to prepare their own souls for the great conflict before them. The Saviour bids them, "Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls."
Teachers of the truth, missionaries, officers in the church, can do a good work for the Master, if they will but purify their own souls by obeying the truth. Every living Christian will be a disinterested worker for God. The Lord has given us a knowledge of his will, that we may become channels of light to others. If Christ is abiding in us, we cannot help working for him. It is impossible to retain the favor of God, and enjoy the blessing of a Saviour's love, and yet be indifferent to the danger of those who are perishing in their sins. "Herein is my Father glorified, that ye bear much fruit."
Paul urges the Ephesians to preserve unity and love: "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all."
The apostle exhorts his brethren to manifest in their lives the power of the truth which he had presented to them. By meekness and gentleness, forbearance and love, they were to exemplify the character of Christ and the blessings of his salvation. There is but one body, and one Spirit, one Lord, one faith. As members of the body of Christ, all believers are animated by the same spirit and the same hope. Divisions in the church dishonor the religion of Christ before the world, and give occasion to the enemies of truth to justify their course. Paul's instructions were not written alone for the church in his day. God designed that they should be sent down to us. What are we doing to preserve unity in the bonds of peace?26
When the Holy Spirit was poured out upon the early church, the brethren loved one another. "They did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people; and the Lord added to the church daily such as should be saved." Those primitive Christians were few in numbers, without wealth or honor, yet they exerted a mighty influence. The light of the world shone out from them. They were a terror to evil-doers wherever their character and their doctrines were known. For this cause they were hated by the wicked, and persecuted even unto death.
The standard of holiness is the same to-day as in the days of the apostles. Neither the promises nor the requirements of God have lost aught of their force. But what is the state of the Lord's professed people as compared with the early church? Where is the Spirit and power of God which then attended the preaching of the gospel? Alas, "how is the gold become dim! how is the most fine gold changed!"
The Lord planted his church as a vine in a fruitful field. With tenderest care he nourished and cherished it, that it might bring forth the fruits of righteousness. His language is, "What could have been done more to my vineyard, that I have not done in it?" But this vine of God's planting has inclined to the earth, and entwined its tendrils about human supports. Its branches are extended far and wide, but it bears the fruit of a degenerate vine. The Master of the vineyard declares, When I looked that it should bring forth grapes, it brought forth wild grapes.
The Lord has bestowed great blessings upon his church. Justice demands that she return these talents with usury. As the treasures of truth committed to her keeping have increased, her obligations have increased. But instead of improving upon these gifts and going forward unto perfection, she has fallen away from that which she had attained in her earlier experience. The change in her spiritual state has come gradually, and almost imperceptibly. As she began to seek the praise and friendship of the world, her faith diminished, her zeal grew languid, her fervent devotion gave place to dead formality. Every advance step toward the world was a step away from God. As pride and worldly ambition have been cherished, the spirit of Christ has departed, and emulation, dissension, and strife have come in to distract and weaken the church.
Paul writes to his Corinthian brethren: "Ye are yet carnal, for whereas there is among you envying and strife and divisions, are ye not carnal, and walk as men?" It is impossible for minds distracted by envy and strife to comprehend the deep spiritual truths of God's word. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." We cannot rightly understand or appreciate divine revelation without the aid of that Spirit by whom the word was given.
Those who are appointed to guard the spiritual interests of the church should be careful to set a right example, giving no occasion for envy, jealousy, or suspicion, ever manifesting that same spirit of love, respect, and courtesy which they desire to encourage in their brethren. Diligent heed should be given to the instructions of God's word. Let every manifestation of animosity or unkindness be checked, let every root of bitterness be removed. When trouble arises between brethren, the Saviour's rule should be strictly followed. All possible effort should be made to effect a reconciliation, but if the parties stubbornly persist in remaining at variance, they should be suspended till they can harmonize.
Upon the occurrence of trials in the church, let every member examine his own heart to see if the cause of trouble does not exist within. By spiritual pride, a desire to dictate, an ambitious longing for honor or position, a lack of self-control, by the indulgence of passion or prejudice, by instability or lack of judgment, the church may be disturbed, and her peace sacrificed.
Difficulties are often caused by the venders of gossip, whose whispered hints and suggestions poison unsuspecting minds, and separate the closest friends. Mischief-makers are seconded in their evil work by the many who stand with open ears and evil heart, saying, "Report, and we will report it." This sin should not be tolerated among the followers of Christ. No Christian parent should permit gossip to be repeated in the family circle, or remarks to be made disparaging the members of the church.
(To be Concluded.)
THE VALLEY OF SILENCE
But far on the deep there are billows
That never shall break on the beach;
And I have heard songs in the silence
That never shall float into speech;
And I have had dreams in the valley
Too lofty for language to reach.
And I have seen thoughts in the valley—
Ah, me ! how my spirit was stirred!—
They wear holy vails on their faces,
Their footsteps can scarcely be heard;
They pass down the valley like virgins
Too pure for the touch of a word.
Do you ask me the place of this valley,
To hearts that are harrowed with care?
It lieth afar between mountains,
And God and his angels are there;
And one is the dark mount of sorrow,
And one the bright mountain of prayer.
—Selected.
The Desert of Sin.
By H. H. Dobney
It is objected that to do away with the doctrine of endless torment, by substituting that of a final cessation of existence for the wicked, would weaken most alarmingly the power of the gospel over men's consciences; that it would fearfully diminish the wholesome fear which restrains men from wickedness, and urges them to embrace a Saviour; and that it would thus promote irreligion, and open the flood-gates of licentiousness. How this doctrine would in the nature of things accomplish all these things, has not been argumentatively shown. Those who have urged it have seemed to think it self-evident, or that their assertion is decisive. We may be allowed to remind them, however, of the distinction between declamation and argument. And assuredly we feel no very deep mortification when we observe that on this point, at all events, the former is commonly selected by our opponents, and the latter quietly abandoned to us. And we very cheerfully meet this objection by a reference to philosophy and fact—the philosophy, that is, of human nature, and the facts wherewith Christendom abounds.
Let us first, however, look at their case as stripped of its disguise. They who affirm that it is dangerous to the interests of religion to deny the eternity of hell torment, and is calculated to confirm men in their neglect of God, and to encourage them to persist in sin—are bound in all consistency to consent to the following exposition of their views.
Their objection really amounts to this—"Less than a whole eternity of misery in prospect is not sufficient to alarm the sinner. Religion can make no way without this. Christ can never win all hearts, unless his frown can make a night of infinite horror. Hell is nothing terrible to the guilty, however long its anguish may continue, unless that anguish is to be eternal. Make it only a thousand years, for instance, and people will despise it as a matter of course. For what man would ever draw back from a momentary gratification, if there were nothing more to deter him than the certainty of a hundred years of torment for each transgression? As to destruction—the closing the eye forever on this fair universe—what reasonable being would ever feel this as a dissuasive from sin, or a motive to flee to Christ? No, we must adhere to the scheme of infinite terror, or there is no hope for the spread of the gospel—absolutely none!
"Vain, comparatively, will be the beauty of a Saviour's character, the touching condescension of his loving heart, the tears he wept over the impenitent, the anguish of his soul, and the precious blood he so cheerfully shed in their behalf. Vain, comparatively, all the meekness and gentleness of Christ, all the merciful invitations he gave, all the prospects of heavenly happiness wherewith he endeavors to allure. And vain all the declarations of God's displeasure, all the solemnities of judgment, all the horrors of the sentence of condemnation and the second death. Religion will decrease in our land, and in the world. Men will grow hardened in sin, despite all other motives, if we do not assert that their future torment will be eternally prolonged. The idea of their miserable destruction merely, is therefore subversive of religion, and fatal to men's interests. It will be comparatively useless to besiege them on the side of their hopes, or to address their affections, or enlist their judgment, or even to arouse their fears, unless a whole infinity of horror be brought to bear upon them."
This in reality is the sum and substance of one of the commonest objections to our views. And our opponents who avail themselves of it, must in fairness utter themselves thus. But will they do this? Will they do it, when their sentiment is stripped of its disguise, and presented in a common-sense form? If they will, whence did they derive their knowledge of human nature, I ask; and with what eyes have they looked on the world around them?
But we spoke just now of facts. Let us glance at our native land. England is, or ought to be, the most religious country under heaven. We say, then, to the objector, Look around. In our little island, more than twenty thousand preachers constantly proclaim the doctrine of never-ending torment. It is the creed of the Church of England, the Church of Rome, the Church of Scotland, and the Free Church, the large Wesleyan body, with all the numerous offshoots therefrom, the Congregational body, including its two sections of Baptists and Pedobaptists, and all the minor sects, with the exception of a handful of men holding the doctrine of restoration, who, being so very few, are scarcely to be accounted of in speaking of the country at large. So that England is emphatically filled with the doctrine of eternal misery.
It has reigned and triumphed here. None have called it in question. It has had a free course and been glorified. All that learning, eloquence, and imagination, sanctified by genuine piety and deep devotion, could do to set forth this doctrine, has been done, and done for centuries. Divines more learned and profound, preachers more earnest and powerful and sincere, no country ever produced. And every pulpit has been a stronghold for the doctrine of never-ending torment, every church and chapel its sanctuary, and every congregation its devoted and zealous body-guard. Yet at this very moment all the religious bodies are deploring, in their periodicals, the fact that not only do they not gain upon the population, but that relatively to the increase of the population they are declining.
But it is not to the condition of the religious bodies themselves that I refer so much. It is to the state of the masses. On these the religious bodies can make little or no impression. There are preachers in every parish and hamlet of our land, and Bibles in every house, and tracts circulated by tens of thousands in all directions, and yet vice and irreligion confessedly abound among all classes. How is this? Evidently not for want of a sufficient amount of terror. Our Edwardses among divines, and Polloks among poets, and Melvilles among fashionable declaimers, have almost reveled (if one may be excused the expression, not using it in any offensive sense) in descriptions of never-ending torment. And it is not, from the crowded church to the Methodist preaching room, that there has been any lack of unquenchable fire, and undying worms, and lakes of brimstone, that the mass of the people are careless about their souls.
From their childhood, in our Sunday-schools, and upward, they have heard about "forever dying, and yet never dead." The "wrath of God" and "eternal damnation" have been profusely dispensed. And yet after an uninterrupted reign for centuries of this doctrine of never-ending misery, to use the every-day expression, runs down our streets like water. And everybody sees that it is so. Let every reader only reflect on the state of his own neighborhood for one serious hour, and he may be appalled.
Yet that Christianity teaches the eternity of hell torments, the irreligious know full well that all the preachers and religious people say so. Put the question where you will,—What does Christianity teach of the future condition of the wicked? and from every ale-bench, and every brothel, and every gaol, you will have the reply wherewith orthodoxy has indoctrinated the country. So that I am abundantly entitled to affirm, that the popular belief is comparatively impotent to restrain from sin, and allure to Christ and holiness. To all who reiterate that the idea of unending torment is essential to restrain the sinner, I say, Look around! Where are the masses whom it does restrain? Will the metropolis of "Christian England" be adduced? Or, if vice must be expected to stalk in the city, will our rural districts answer the purpose of our objectors? Alas! facts are against them—all the facts.
We may advance a step. Not only does the scheme of infinite terror fail to impress the popular mind; but what if it should be, that this very dogma has done more to alienate the people from the religion that was affirmed to teach it, than anything else? Look ye, my reader. A man who is quite conscious that he has declined grievously from the right path is told that, unless he repent, etc., he will forever and forever lie sweltering in the fire of God's wrath. Pains are taken to make the future as dreadful as words and imagery can make it. Eternity is attempted to be realized. He is assured that when he has existed in torment as many centuries as there are leaves in the forest, or sand grains on the shore, or atoms in the world, he will even then have only entered on his punishment; and that forever and forevermore he will writhe in anguish, "forever dying, and yet never dead!"
Now what is the result? Suppose the listener to be a common-sense, shrewd sort of man. He instinctively feels, and he perhaps expresses his feeling, that this threatened infinity of torment for the careless sinfulness (for he acknowledges thus much) of a few years, is out of all proportion—the infinite for the finite! He deems it not merely unjust, but the bare enunciation of it an outrage on his understanding. And he says so. The speaker departs, confirmed in his crude notions of the malignant depravity that inheres in human nature, and satisfied with his own pious but impotent attempt to reclaim him. The sinner also goes his way, irritated and uneasy. He recalls the conversation; sees again that it cannot be proved to be just to punish him infinitely; and concludes either that this cannot be the doctrine of Scripture, or else that the Bible cannot be true. Either way, he is harmed; and in a moody state of mind he joins his companions, who in loud tones agree that there is injustice in the dogma that "the serious" preach, and that they are not to be listened to.
Now, if Christianity do not contain this doctrine, as we affirm it does not, with what a fearful curse has orthodoxy blighted that man's soul! God appeals to the people themselves whether his ways are not just and equal; and an apostle "by manifestation of the truth, commended himself to every man's conscience." But the pious and devoted friend I have supposed, instead of this, does the very reverse; and having alienated the sinner still further from God, endeavors to relieve his pious and praiseworthy solicitude by pillowing his head on some other doctrine of his faith; and original sin, or human depravity, or the sovereignty of grace and the inscrutable mysteries of providence, or election, will come to his aid. Whereas that man had a heart, if the speaker had only known the secret way to it. It was not barred at every portal. And he had a conscience too, slumbering it may be, but able to be awakened, if only he had known how to lay a kindly hand upon it. Oh yes—27
"The darkest hath that shrouds the sky,
Of beauty hath a share;
The blackest heart hath signs to tell
That God still lingers there."
Speaking in the belief that the popular doctrine is not taught in Scripture, I do not hesitate to affirm that anything more perfectly adapted to harden men's hearts against God, and hinder them from beginning to think aright of him, could not have been contrived. Its legitimate effects have been most disastrous. Would we seek for the rationale of infidelity, it might to a considerable extent be found in this—that religious men, having for the most part misapprehended the truth of Scripture on this point, have unconsciously and with the best intentions, presented the God of revelation in such a light that his creatures, whom he would fain have addressed through them and won to himself, have been scared at the terrific aspect. "The God whom we are required to love is a God who, if I continue in sin, will keep me alive forever and ever in torment, by way of punishment; and this, they say, is the declaration of the Bible; then either the Bible is not really his word, or else he is fearfully unjust," have ejaculated thousands.
By all means proclaim the "terrors of the Lord," we say. He would be a traitor to humanity who should refrain. But take heed and not exaggerate the words of truth and soberness. Remember the God you speak of is a righteous God; and while he will not shrink from executing the sentence which calm and unimpassioned justice pronounces, yet never will he exceed this. Human passions belong not to him, nor will his righteous displeasure ever degenerate into revenge.—From "Future Punishment," by H. H. Dobney.
The Coming of the Lord.
By Emma L. Wentworth
BY EMMA L. WENTWORTH.
"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.' Matt. 24:27. Every eye shall behold him. They that sit in the shadow of death shall see his face. They that sit in bondage shall look up and rejoice. The slumbering inmates of the tomb, though they may have slept for centuries, shall hear his voice and stand once more. Oh the glory of that nearing day! Oh the joy of seeing our Redeemer coming in the clouds of heaven with power and great glory, escorted by all the holy angels. Hearts that have long waited in sorrow shall be glad. Souls that have longed for rest shall find it then in the shadow of his wing. The sound of the trump of God and the voice of the Archangel shall herald the coming of the King. The same Jesus that once trod this earth, as a "man of sorrows and acquainted with grief;" who bore the sins of a wicked world upon the cross, shall come again as Lord of lords, and King of kings. "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him." O sinner, this is what will bow your soul to the very dust.
"The nations shall tremble because of him." In that near day, when the heavens shall be on fire, and the Lord shall be revealed to a startled world, what shame and anguish shall fill your heart. When Christ came to this earth before, it was to warn and reprove men; but this time he will come with fire and tempest, to take vengeance upon a scoffing world. He then bore insult, mockery, and death; but this time he will be terrible and majestic in his beauty. He will revenge the blood of all his saints from righteous Abel down to the last child of God who shall be persecuted for his sake. How can the wicked stand before an angry God? O careless, rebelling man, consider well your fate, and flee from the wrath of God. Who can afford to spurn the love of God—to barter the joys of eternal life—for a few hours of fleeting pleasure here so soon to pass away? The day is soon coming in which many shall seek the Lord with fear and trembling, but shall not find him. If your peace is not made with Heaven ere that terrible, that glorious day, then you are forever lost. Hasten to Christ, thou weary, burdened, sin-sick soul, and find pardon in his precious blood; lest in that day thou shalt cry, "the harvest is past, the summer is ended, and we are not saved." When the voice of the Eternal shall be heard from on high, when the thunders of the Judgment shake the ground, and the heavens pass away, then, O vain boaster, where shall be thy strength? Thou who scornest the messages of Christ's love, where shall your refuge be?
To the humble Christian, waiting for his Master's return, how glorious shall be that scene. All our longings shall be satisfied; for "we shall see him as he is." What joy, what peace, fills our souls as we contemplate that coming day. How our hearts bound as we dwell on Jesus' loving words, "I will come again," and realize the nearness of that long-anticipated time! Oh, how glorious, how sublime, shall be the return of the Lord in his glory!
All our dreamings shall be realized,
All our weary labors done;
All our hearts be filled with gladness,
And our battles fought and won.
What happiness shall be ours if we can then look up and say; "Lo, this is our God, we have waited for him, and he will save us; we will be glad and rejoice in his salvation." It will then be our glorious privilege to
Roam through the streets of the city of light,
And bathe in the flood of its glory so bright.
We shall rest, sweetly rest, in the smile of the Lord;
Forever and ever we'll worship our God.
So. Windham, Maine.
Sunday Railroading.
To THE circular of Rev. Rufus W. Clark, of Albany, N. Y., asking the leading railroad men of the country what they thought about running Sunday trains, President Dickson of the Delaware and Hudson Canal Company, replied: "I can only say that if I had the power, there would not be a wheel moved on that day upon any railroad of the company."
President Sloan of the Delaware, Lackawana, and Western Road, replied: "This company does not run Sunday trains, as we believe the efficiencies of the service, health and good discipline are promoted by rest on the Sabbath day."
The Christian at Work, commenting on the arrival in New York of forty freight trains on one Sunday, over the Central Road, says: "It ought to be stopped, and it might be if our State Legislature were given more to morals than to politics, and cared more for public peace than for President-making."
Man and His Saviour
Man and his Saviour.
A very old German author discourses thus tenderly of Christ:—
"My soul is like a hungry and thirsty child, and I need his love and consolations for my refreshment. I am a wandering and lost sheep and I need him as a good and faithful Shepherd. My soul is like a frightened dove, pursued by a hawk; and I need his wounds for a refuge. I am a feeble vine and I need his cross to lay hold of, and wind myself about it. I am a sinner and I need his righteousness. I am naked and bare, and need his holiness and innocence for a covering. I am in trouble and alarm, I need his teaching, simple, and I need the guidance of his Holy Spirit.
In no situation, and no time can I do without him. Do I pray? he must be prompt and intercede for me. Am I arraigned by Satan at the divine tribunal? he must be my advocate. Am I in affliction? he must be my helper. Am I persecuted by the world? he must defend me. When I am forsaken, he must be my support; when dying, my relief; when mouldering in the grave, my resurrection!
Well, then, I will rather part with all the world, and all that it contains, than with thee, my Saviour; and God be thanked, I know that thou art not willing to do without me. Thou art rich, and I am poor; thou hast righteousness, and I sin; thou hast oil and wine, and I wounds; thou hast cordials and refreshments, and I hunger and thirst.
Use me, then, my Saviour, for whatever purpose, and in whatever way thou mayest require. Here is my poor heart, my empty vessel, fill it with thy grace. Here is my sinful and troubled soul; quicken and refresh it with thy love. Take my heart for thine abode; my mouth to spread the glory of thy name; my love and all my power for the advancement of thy honor and the service of thy believing people, and never suffer the steadfastness and confidence of my faith to abate, so that at all times I may be enabled from the heart to say, "Jesus needs me, and I him, so we suit each other."
Character Revealed in Portrayal
NEVER does a man portray his own character more vividly than in his manner of portraying another's.
Riches as Virtue’s Baggage
RIC HES are the baggage of virtue; they cannot be spared, nor left behind, but they hinder the march.
TRUSTING.
By Whispers of Peace
I do not ask that God will always make
My pathway light;
I only pray that he will hold my hand
Throughout the night.
I do not hope to have the thorns removed
That pierce my feet;
I only ask to find his blessed arms
My safe retreat.
If he afflicts me, then, in my distress,
Withholds his hand;
If all his wisdom I cannot conceive
Or understand—
I do not think to always know his why
Or wherefore, here;
But sometime he will take my hand and make
His meaning clear.
If in his furnace he refines my heart,
To make it pure;
I only ask for grace to trust his love—
Strength to endure.
And if fierce storms beat round me,
And the heavens be overcast,
I know that he will give his weary one
Sweet peace at last.
— Whispers of Peace.
Two Ways of Keeping the Sabbath.
THERE were two farmers. One loved his Bible, reverenced the Sabbath, loved his Creator, and believed that he was a prayer-hearing and answering Father.
The other was an infidel, regarding all days alike; he plowed, sowed, reaped, and labored on the seventh the same as on the other six days.
When the harvesting was over, and the grain had all been gathered into barns, the infidel's crop was found to be by far the largest, a hailstorm having visited his friend's farm, destroying the greater part of his grain.
"How now, neighbor Brown?" said the infidel, wishing to turn the joke upon his friend; "you kept the Sabbath, and what have you gained? An empty barn. I have worked on each day of the week alike, and see the result!" and he waved his hand toward his large and well-filled barn.
His neighbor quietly replied, "Friend Gray, God does not settle all his accounts in October."
—Advocate and Guardian.
Working and Waiting.
By J. M. Campbell
How eloquent is the interval of silence in the life of Jesus! How comfortingly does it speak to those who are shut out from active work in the wider spheres of life! For many there seems to be no place for active service. They have to sit with folded hands, and often do they feel that life to them is an utter blank. They envy with a holy envy those to whom a larger work is given. They imagine if their lives were otherwise ordered, they could be more useful. What a mistake! The Fathers business is “exceeding broad,” and the most retired and eventful life becomes sublime when it is seen to be comprehended in God’s great plan. To every child the All-Father assigns an appropriate work. The place which God appoints is the only one which we should desire to occupy; the work which God allots is the only one which we should desire to perform. The Father's business covers the whole of life.—Rev. J. M. Campbell.
THE CHRISTIAN GLORIES IN CHRIST.
By Leighton
If we knew him rightly, we would not sell the least glance or beam of the light of his countenance for the highest favor of mortal men, though it were constant and unchangeable, which it is not. It is ignorance of Christ that maintains the credit of those vanities we admire. The Christian that is truly acquainted with him, enamored with the brightness of his beauty, can generously trample upon the smilings of the world with the one foot, and her frownings with the other. If he be rich or honorable, or both, yet he glories not in that, but Christ, who is “the glory of the Lord,” is even then his chiefest glory; and the light of Christ obscures that worldly splendor in his estimation. And as the enjoyment of Christ overtops all his other joys, so it overcomes his griefs. As that great light drowns the light of prosperity, so it shines bright in the darkness of affliction. No dungeon is so close that it can keep out the rays of Christ's love from his beloved prisoners.—Leighton.
The Bible Is Its Own Interpreter
By Ellen G. White
THE Bible is its own interpreter, one passage explaining another. By comparing scriptures referring to the same subjects you will see beauty and harmony of which you have never dreamed. There is no other book the perusal of which strengthens and enlarges, elevates and ennobles the mind, as does this Book of books. Its study imparts new vigor to the mind which is thus brought in contact with subjects requiring earnest thought, and is drawn out in prayer to God for power to comprehend the truths revealed. If the mind is left to deal with common-place subjects, instead of deep and difficult problems, it will become narrowed down to the standard of the matter which it contemplates, and will finally lose its power of expansion.—Mrs. E. G. White.