International Tract and Missionary Society · Oakland, Cal. · May 7, 1885
General Articles.
By Mrs. E. G. White
The First Mission to the Gentiles.
(Concluded.)
WHEN Paul and Barnabas were driven away from Antioch in Pisidia, they next visited Iconium. This place was a great resort for pleasure-seekers, and for persons who had no particular object in life. The population was composed of Romans, Greeks, and Jews. The apostles here, as at Antioch, first commenced their labors in the synagogues for their own people, the Jews. They met with marked success; numbers of both Jews and Greeks accepted the gospel of Christ. But here, as in former places where the apostles had labored, the unbelieving Jews commenced an unreasonable opposition to those who accepted the true faith, and, as far as lay in their power, influenced the Gentiles against them.
The apostles, however, were not easily turned from their work; for many were daily embracing the doctrine of Christ. Miracles were daily wrought by them through the power of God; and all were affected whose minds were open to evidence. This increasing popularity of the doctrine of Christ stirred the unbelieving Jews to fresh opposition. Filled with envy and hatred, they determined to stop the labors of the apostles at once. They went to the authorities, and represented their work in the most false and exaggerated light, leading the officers to fear that the entire city was in danger of being incited to insurrection. They stated that great numbers were attaching themselves to the apostles, and suggested that it was with secret and dangerous designs.
In consequence of these charges, the disciples were repeatedly brought before the authorities; but their defense was so clear and sensible, and the statement which they gave of their doctrine was so calm and comprehensive, that a considerable influence was exerted in their favor, and although the magistrates were prejudiced against them by the false statements they had heard, they dared not condemn them. They could not but acknowledge that the teachings of the apostles were calculated to make men virtuous, law-abiding citizens.
The Jews perceived that their efforts to thwart the work of the apostles were unavailing, and only resulted in adding greater numbers to the new faith; and, determined to compass their ends in some manner, they stirred up the worst passions of the ignorant, noisy mob, intending to put a stop to their labors by stoning them to death. Friends of the apostles, although unbelievers, warned them of the designs of the malicious Jews, and urged them not to expose themselves uselessly to their fury, but to escape for their lives. They accordingly departed from Iconium in secret. But they by no means took a final leave; they purposed to return, after the excitement then raging had abated, and complete the work they had begun.
Those who observe and teach the binding claims of God's law, frequently receive, in a degree, similar treatment to that of the apostles at Iconium. They often meet a bitter opposition from ministers and people who persistently refuse the light of God, who by misrepresentation and falsehood, close every door by which the messenger of truth might have access to the people.
The apostles next went to Lystra and Derbe, cities of Lycaonia. These were inhabited by a heathen, superstitious people; but among them were souls that would hear and accept the doctrine of Christ. The apostles chose to labor in those cities because they would not there meet Jewish prejudice and persecution. They now came in contact with an entirely new element,—heathen superstition and idolatry.
In Lystra there was no Jewish synagogue, though there were a few Jews in the place. The temple of Jupiter occupied a conspicuous position there. Paul and Barnabas appeared in the city together, teaching the doctrine of Christ with great power and eloquence. As the apostles gathered the people about them, and explained their strange belief, the worshipers of Jupiter sought to connect these doctrines, as far as they were able, with their own superstitious faith.
Paul addressed them in the Greek language, presenting for their consideration such subjects as would lead them to a correct knowledge of Him who should be the object of their adoration. He directed their attention to the firmament of the heavens—the sun, moon, and stars—the beautiful order of the recurring seasons, the mighty mountains whose peaks were capped with snow, the lofty trees, and the varied wonders of nature, which show a skill and exactitude almost beyond finite comprehension. Through these visible works of the Almighty, the apostle led the minds of the heathen to the contemplation of the great Mind of the universe.
He then told them of the Son of God, who came from Heaven to our world because he loved the children of men. His life and ministry were presented before them; his rejection by those whom he came to save; his trial and crucifixion by wicked men; his resurrection from the dead to finish his work on earth; and his ascension to Heaven to be man's Advocate in the presence of the Maker of the world. With the Spirit and power of God, Paul and Barnabas declared the gospel of Christ.
As Paul recounted the works of Christ in healing the afflicted, he perceived a cripple whose eyes were fastened upon him, and who received and believed his words. In the presence of that idolatrous assembly, Paul commanded the cripple to stand upright upon his feet. He instantly obeyed the command, and stood on his feet for the first time in his life. Strength came with this effort of faith; and he who had been a cripple walked and leaped as though he had never experienced an infirmity.
This work performed on the cripple was a marvel to all beholders. The subject was so well known, and the cure was so complete, that there was no room for skepticism on their part. The Lycaonians were convinced that supernatural power attended the labors of the apostles, and they cried out with great enthusiasm that the gods had come down to them from Heaven in the likeness of men. This belief was in harmony with their traditions that gods visited the earth. They conceived the idea that the great heathen deities, Jupiter and Mercury, were among them in the persons of Paul and Barnabas. The former they believed to be Mercury; for Paul was active, earnest, quick, and eloquent with words of warning and exhortation. Barnabas was believed to be Jupiter, the father of gods, because of his venerable appearance, his dignified bearing, and the mildness and benevolence expressed in his countenance.
The news of the miraculous cure of the cripple was soon noised throughout all that region; a general excitement was aroused, and priests from the temple of the gods prepared to do the apostles honor, as visitants from the courts of Heaven, to sacrifice beasts to them, and to bring offerings of garlands and precious things. The apostles had sought retirement and rest in a private dwelling, when their attention was attracted by the sound of music, and the enthusiastic shouting of a vast assembly, who had come to the gate of the house where they were abiding.
When these ministers of God ascertained the cause of this visit and its attendant excitement, they were filled with indignation and horror. They rent their clothing, and rushed in among the multitude to prevent further proceedings. But the superstition and enthusiasm of the people had been so great in regard to the apostles that they were loth to acknowledge their error, and have their expectations and purposes thwarted. Notwithstanding the apostles positively denied the divinity attributed to them by the heathen, and Paul endeavored to direct their minds to the true God as the only object worthy of worship, it was still most difficult to274turn them from their purpose. They reasoned that they had with their own eyes beheld the miraculous power exercised by the apostles; that they had seen a cripple who had never before used his limbs, made to leap and rejoice in perfect health and strength, through the exercise of the marvelous power possessed by these strangers. But, after much persuasion on the part of Paul, and explanation as to the true mission of the apostles, the people were reluctantly led to give up their purpose.
And now a strange change came upon the fickle, excitable people, because their faith was not anchored in the true God. The opposing Jews of Antioch, through whose influence the apostles were driven from that district, united with certain Jews of Iconium, and followed upon the track of the apostles. The miracle wrought upon the cripple, and its effect upon those who witnessed it, stirred up their envy, and led them to go to the scene of the apostles' labor, and put their false version upon the work. They denied that God had any part in it, and claimed that it was accomplished through the demons whom those men served.
The disappointment experienced by the idolaters in being refused the privilege of offering sacrifices to the apostles, prepared them to turn against these ministers of God with a zeal which was little less than the enthusiasm with which they had hailed them as gods. The malicious Jews did not hesitate to take full advantage of the superstition and credulity of this heathen people to carry out their cruel designs. They incited them to attack the apostles by force; and they charged them not to allow Paul an opportunity to speak, alleging that if they did so he would bewitch the people.
The Lystrians rushed upon the apostles with great rage and fury. They hurled stones violently; and Paul, bruised, battered, and fainting, felt that his end had come. The martyrdom of Stephen was brought vividly to his mind, with the cruel part that he had acted on that occasion. He fell to the ground apparently dead, and the infuriated mob dragged his insensible body through the gates of the city, and threw it beneath the walls.
The disciples stood around the body of Paul, lamenting over him whom they supposed to be dead, when he suddenly lifted his head, and arose to his feet with the praise of God upon his lips. To the disciples this seemed like a resurrection from the dead, a miracle of God to preserve the life of his faithful servant. They rejoiced with inexpressible gladness over his restoration, and praised God with renewed faith in the doctrine preached by the apostles.
These disciples had been newly converted to the faith through the teachings of Paul, and had stood steadfast notwithstanding the misrepresentation and malignant persecution of the Jews. In fact, the unreasoning opposition of those wicked men had only confirmed these devoted brethren in the faith of Christ; and the restoration of Paul to life seemed to set the signet of God upon their belief. Timothy had been converted through the ministration of Paul, and was an eye-witness of the sufferings of the apostle upon this occasion.
The next day after the stoning of Paul, the apostles left the city, according to the direction of Christ: "When they persecute you in this city, flee ye into another." They departed for Derbe, where their labors were blessed, and many souls were led to embrace the truth. But both Paul and Barnabas returned again to visit Antioch, Iconium, and Lystra, the fields of labor where they had met such opposition and persecution. In all those places were many that believed the truth; and the apostles felt it their duty to strengthen and encourage their brethren who were exposed to reproach and bitter opposition. They were determined to securely bind off the work which they had done, that it might not ravel out. Churches were organized in the places they had visited; elders were appointed in each church, and order and system established, before they returned from their first missionary tour in Asia Minor to Antioch in Syria.
THE LOVE OF GOD,
O LOVE of God, no word can spell,
Nor language tell,
What wonders in thee dwell;
The heart that feels thy mighty thrill
Receives its fill
Of joy unspeakable.
It was this love that moved our God
To send the Lord,
The blest eternal Word,
To save our fallen, guilty race
From hell's dark place,
Through his own sov'reign grace.
It is this love that to us brings
All heav'nly things
Upon its golden wings,
And lightens all the pain and care
We're called to bear,
While foot-sore pilgrims here.
It gives us heart to watch and pray,
And walk God's way
From this to perfect day,
And makes this world an Eden-bower,
From hour to hour,
To those who feel its power.
O Father, God! send from above
The heav'nly Dove,
To breathe in me this love,
And let this precious bliss divine,
Now, at this time,
O gracious Lord, be mine.
—Sel.
Guaranteed Integrity.
How to guard the commercial world from the peculations and the frauds of those occupying in it positions of trust, is one of the grave questions of the hour. The last year has witnessed almost an epidemic in the way of larcenies and defalcations. The low morality of the age has evinced itself in nothing more than in the dishonesties which have become so rife. On every side there is an anxious inquiry as to what to do to stem this current of unconscionable life, and start a new era of business integrity.
If the question were put to the most observant and candid, as to what is the greatest need of the present, the answer would be, More actual, every-day righteousness. So long as religion fails to be the social and personal force it should be, will it fail to effect the changes in the morals and life of the times demanded. If Christianity is to save the race, it must be so unfolded and enforced as to bend the public mind and heart down to the observance of the few basal principles which condition all true uprightness. It is a decadent life and inconsistent conduct within the church which has begotten a suspicion as to the renovating power of the gospel. So far as our professions of piety have come to seem like a mere top-dressing for an unchanged life beneath, so far as the world drawn back from it in doubt or utter unbelief. It is a return to the ethics of the gospel that would at once improve the quality of the country's life. There is no surer antidote to the commandment-breaking everywhere apparent, than a return to commandment-keeping.
The teachings of Christ touch the human life at all points, and nothing is plainer than the precepts he uttered for the right direction of daily conduct. How the maudlin sentimentalism which tempers with or condones personal transgression is trenchantly rebuked by the apostolic injunction, "Abhor that which is evil, cleave to that which is good." What a timely, ringing command was that which, though addressed to those living in corrupt times and surrounded with sternest difficulties in the way of a lofty discipleship, is pre-eminently applicable to our age, "Provide things honest in the sight of all men," "Abstain from every appearance of evil." The gospel brought to bear on men in their commercial relations, will ameliorate the evils from which the trade and politics of the land are suffering. True Christian men in all walks of life are the best answer to and corrective of the laxities of the hour.
The device of the commercial world to meet the special evils of which we speak, is the organization of guarantee companies. These will, it is claimed, fill the place now made void by the absence of conscience in corporations and employers. They offer to relieve the latter of all interest in the character of their employees. A bond is to be made out by the individual to these companies, which supplants conscience, and for a money consideration all who have to hire help can be certified as to the reliability of the same by these guarantee companies. This is the latest expedient to secure official integrity in the callings where men serve. No bank, no railroad or farm, need inquire aught about those they employ; for this company steps in and guarantees the character of all applicants, and insures the former against loss through dishonesties of any kind. To this stress has the commercial world come, that religion no longer is trusted, nor personal character, but a guarantee company which stands in the place of both.
Surely, nothing more is required to prove the need of a genuine revival of righteousness among all classes, and a re-enthronement of Christ's religion as the only sure gird of character, the only force that can hold the individual to fealty, to conscience and truth, to honesty before God and man. If universal distrust is so prevalent, let there be a return to the hard-pan of personal rectitude, and let the basis for that be found in the teachings of the Lord, and in the gracious power he proffers those who will follow him. He was pronounced blessed who kept his commandments, and it is ignoring the Decalogue and the morals of the New Testament that has brought in the limp and immoral life of these days. We must have God in our hearts as well as on our lips, and we need to remind ourselves that in the gospel is to be found the perfect ethic and the desired dynamic force to regenerate man's daily life.
The device of money-gripping organizations cannot make men honest, or deter them from unrighteous and iniquitous lives. More than this is required. "Out of the heart are the issues of life," and while this is unreached and unchanged, it is useless to expect altered conduct. The religion which embodies itself in character, clean and steadfast, which actuates the man in his week-day career, insphering and inspiring him, will alone bring back into the marts of trade the integrity it mourns the loss of; and into churches and homes the earnest, pure spirit whose fruitage is the virtues of gentleness, peace, good works, and a love which prompts all speech and service.—The Advance.
The Resurrection.
THERE is no doctrine more clearly taught in the Bible than the resurrection of the dead. Christ has assured us that "the hour is coming, in which all that are in the graves shall hear his voice and shall come forth." The redemption of our bodies, as well as the redemption of our souls, is assured. Over against the grave, Jesus has placed the resurrection, and over against death, he has written life eternal, so that death is robbed of his sting, and the grave of its victory. A belief in the resurrection of the dead, with greater or less distinctness, prevailed among the heathen nations of antiquity, as well as among the Jews. But it remained for Christ, by his own resurrection, to illustrate life and immortality, and for the vague conjectures of the ancients touching the possibility of such an event, to substitute the certainty of the fact. While philosophy must ever remain at fault in regard to the mode of the resurrection, Jesus in his own personality has furnished the key to the great fact, and assured us of its reality beyond a rational doubt. He has made positive what was before, to a great extent, a matter of speculative faith. He has demonstrated that death is a conquered foe, and that his reign is broken. With the apostle we may exultantly exclaim, "Now is Christ risen from the dead, and become the firstfruits of them that slept." His resurrection is the pledge and assurance of our resurrection. As surely as he rose, so surely shall we also rise. This is a fact in which we may well rejoice, and one which the church may celebrate with joy and gladness. With grateful hearts we should hail the day that saw him rise. We may now, in full assurance of hope, lay our loved ones in the grave, and our own feet may enter its gloom, for we know that if a man die he shall live again; and he that liveth and believeth in Jesus shall never die. He is the resurrection and the life.—Methodist Recorder.
The Unruly Member
“There are but ten precepts of the law of God,” says Leighton, “and two of them, so far as concerns the outward organ and vent of the sins there forbidden, are bestowed on the tongue (one in the first and one in the second table), as though it were ready to fly out both against God and man, if not thus bridled.”
The First Book.
By Wendell Prime
COULD the inhabitant of another planet visit our earth and investigate the subject of bibliography, this imaginary student would find that the world had produced but one book which can be regarded as universally known. In the number of its translations, editions, and copies, the Bible exceeds every other book so immensely that there is no other with which it may be compared. It stands utterly alone among books of all languages and nations and ages.
To many the Bible is not only their supreme rule of faith and practice, but their greatest intellectual enjoyment, the foundation of all law, history, poetry, and philosophy as well as of all true religion. It is possible that even among lovers of the Bible there are some who have not considered it merely as a printed book entirely apart from its contents, its character, and its claims.
It was the first complete book printed with movable types. This first copy printed by Gutenberg, at Mentz, between 1450 and 1455, is considered the most splendid specimen of typography extant. Like the sculpture of Phidias, magnificent and matchless, it sprung into being, without a predecessor, in defiance of the theory of evolution. One of the finest copies in the world is on exhibition in the Lenox Library. Its successors number more than 200,000,000. No one need dispute about the figures, for more Bibles are now printed daily than at any previous period, and every day adds to the number by thousands.
It may be said that this vast circulation is in part the work of numerous societies. But every one of these volumes is paid for by somebody. This mode of paying does not lessen in the least the evidence of the book's power. No other book ever influenced men to bestow their treasures of time, influence, and money, to print, publish, and send it forth by millions. There are Shakespeare societies and Browning societies, but their sphere is as narrow as their work is insignificant. All endeavors of every kind to exalt or disseminate published writings serve to show that the Bible as a successful book has no peer. All other books follow at so vast a distance that it shines alone, a sun among the stars. The world has not yet produced six books which have been translated into twenty or thirty languages and whose editions can be counted by a few hundreds. But the Bible has been translated into 200 languages, and several years ago its known editions were at least 30,000. Infidel literature, ancient or modern, ignoring or antagonizing the Bible, seems weak, ephemeral, and contemptible compared with the overwhelming march of this book of books among the nations.
Compared with the most popular books that the world has produced, it stands as 60 or 100 to 1; that is, it has been printed sixty times as often as the "Imitation of Christ," and one hundred times as often as any other. In all probability its editions have averaged larger than those of any other book, and this adds very greatly to its relative supremacy.
Such is the book which infidel orators, society fools, and bar-room blockheads treat with contempt. They speak as if they thought it would soon be out of print. No book-talk is more amusing than this. Under its influence whole nations are beginning to learn how to read. Not half the population of France could read in 1827. The Bible is the only book for which languages are invented that it may be multiplied in regions where written and printed words were previously unknown.
This Biblical conquest seems more remarkable when we consider that it has been achieved in spite of what was once known throughout the world as Christianity. Much is written, especially by scientists, about the conflict between science and religion. Science ought not to complain. Its conflict is a mere lover's quarrel, compared with the conflict of the Bible with religion. This entire page, closely printed, would not suffice for a record of the bulls, canons, edicts, confiscations, imprisonments, tortures, stranglings, burnings and other ecclesiastical demonstrations to suppress and exterminate the Bible, its translators, editors, printers, publishers, disseminators and readers.—Wendell Prime, D. D., in New York Observer.
Be Yourself.
To a correspondent who asks for aid in illustrating his sermons, the Christian Standard gives the following sound instruction:—
“To paste illustrations on sermons would be very much like putting a suit of clothes on the wooden blocks that stand in solemn array in front of our large city clothing stores—and, very often, they would be a much more awkward fit. We must not insist on David's fighting in Saul's armor. Let every man use the gifts that God has given him.
“Nor are we able to approve our correspondent's suggestion as to illustrations ready made and brought into the market for general sale, with the assurance that every preacher ought to have them. A preacher decked in borrowed plumes is a sorry sight in the pulpit, and is apt to prove either ridiculous or disgusting. Skeletons, prepared illustrations, and all other substitutes for brains and labor, are nuisances that ought to be abated. When a preacher becomes a mere parrot, repeating what he has been taught, and his preaching is largely mechanical, it would be more sensible, and more economical, if the church would buy a volume of ready-made sermons and employ a good elocutionist to read them to the congregation. No, no. Sermons, to be worth anything, must be forged out of the agonizing brain and heart-toils, and prayers, and tears, and life-experiences of the preacher. We want in the pulpit brains, heart, character—not a machine grinding out other men's sermons and illustrations. No preacher can thrive who consents to be a mere echo.
“But, it will be said, do any of us know anything we have not learned? No, nor in fact do we know anything we have learned, until we make it our own—until we incorporate it into our own life. All the material for sermons is given to us in the word of God, in the realms of nature, of art, and of human experience. But to take this material and work it up ourselves according to our own capacity, and in harmony with our own convictions, is a very different thing from going into the market and buying what others have wrought up, and placing that on exhibition as the best we can do. We are far from intimating that our correspondent either does or wishes to do anything of this last-mentioned kind; we have no such thought. But we mean to say that he is wishing for that which, though he suspects it not, would lay an embargo on all manly development, and land any one who tries it long in a pitiful imbecility.
“We believe that most preachers are capable of employing illustrations in their sermons, and that herein is an element of power not to be despised. It is worth much anxious study and persevering effort to attain to skill and effectiveness at this point. The preacher has a right to all the material offered to him in the Bible, in nature, in science, in art, in providence, and in society—even to the suggestions contained in the illustrations wrought out by others—only let him work up this material for himself, and fit it into his own sermons.
“One word more: don't overload your sermons with illustrations. One well-selected, skillfully used, may be sufficient in one sermon.”
Opportunities to Serve God
HE whose heart is fixed to serve God will find opportunity to serve him.
Sincerity in Everyday Life.
By Mrs. J. T. Leach
WHAT is it to be sincere? It would be a difficult task for me to undertake to give anything new regarding sincerity; but what I propose to do is to point out a way whereby we may put in practice the knowledge we already possess.
Each one will admit, I think, that the prevailing thought to-day is popularity, without any regard to conscience in the matter. Now, is that right? To me it is not. If we would consider that every word spoken, every act performed, is an indicator of our true character, would we not revolve thoughts over and over before giving them to others, either in words or acts, realizing that "the tree is known by its fruit"? Again, when the good presents itself to us, should we withhold that, fearing to offend the evil? Never! Courage for the right is what we want, and when we have educated ourselves up to this we will find it is as easy to sail under true colors as under false, and much better. When we converse, let our conversation be guided by sincerity, never hesitating for a moment to consider whether we will please or displease, simply clinging to the right and truth.
Did Christ try to please the multitude, or was his life marked with sincerity? He was a perfect example for us all.
Now if we are sincere in anything, we cannot hide it, because our hearts are in the work, be it what it may, right or wrong. Which side are we on? This is a question for each individual to answer conscientiously. When sincere and on the side of right, we are natural, real, truthful, genuine. Associated with persons living in such a channel, are we not benefited by them?
If we could, each one, influence some other person to be sincere in "everyday life," would not the world be better for it? You know this beautiful world is composed of "little drops" and "little grains," and if each one could send out a "drop" or "grain" of thought in the line of sincerity, what a good work and mighty might be done.
In order to do a good work, we must be careful of the example which we as individuals give to the world. Talleyrand says: "There are many vices which do not deprive us of friends; there are many virtues which prevent us having any." It remains for us to decide whether we will be on the side of vice or virtue. If we want to establish a firm and sure foundation for ourselves and families, we will shut the door against insincerity as against a thief; put ourselves under the lock and key of sincerity, and the bolt of moral courage, thus having the power to deny the wrong every time it is necessary.
I think after all it is moral courage we lack. Let us see to it that we have more of the last-named article on hand, and I know we will rapidly grow toward sincerity. Longfellow says:—
"Bear through sorrow, wrong, and ruth,
In thy heart the dew of youth,
On thy lips the smile of truth."
And to do this we must be sincere always, and have moral courage for our stimulus and support.—Mrs. J. T. Leach, in Christian at Work.
A Man of Principle
"He sweareth to his own hurt, and changeth not." This is one of the characteristics of a good man, given by the psalmist. He is a man of principle. He scrupulously regards the obligation which he has voluntarily assumed, although, in doing so, it may work to his financial injury. He considers a bargain a bargain, and when he plights his faith with another, he is true to the pledge he has given. He is a true man, honest to the core, not only when it inures to his profit, but, also, when it works to his injury. Such a man may be trusted—such a man should be honored. But there are men who have no respect for their word, when they think they would be gainers by disregarding it. Such men, whatever they may profess, are unworthy of confidence.—Sel.