Signs of the Times, Vol. 11, No. 43. (11/12/1885)

Signs of the Times

Nov 12, 1885

International Tract and Missionary Society · Oakland, California · Nov 12, 1885

General Articles.

By Ellen G. White

Labor a Blessing.

BY MRS. E. G. WHITE.

Many look upon useful labor as a curse originating with the enemy of souls; but this is a mistaken view. Judicious labor is indispensable to both the happiness and the prosperity of the race. God ordained it for man as a blessing, to occupy his mind, to strengthen his body, and to develop his faculties. Industry makes the feeble strong, the timid brave, the poor rich, and the wretched happy. Adam labored in the garden of Eden, and he found in mental and physical activity the highest pleasures of his holy existence. When, as the result of his disobedience, he was driven from that beautiful home, and was forced to struggle with a stubborn soil to gain his daily bread, that very labor was a relief to his sorrow and remorse, a safeguard against temptation.

Idleness is one of the greatest curses that can fall upon man; for vice and crime follow in its train. Satan is never more successful than when he comes to men in their idle hours. He lies in ambush with his temptations, ready to surprise and destroy those who are unguarded, whose leisure gives him opportunity to insinuate himself into their favor under some attractive disguise.

The greatest curse following in the train of wealth is the fashionable idea that work is degrading. “Behold, this was the iniquity of thy sister Sodom; pride, fullness of bread, and abundance of idleness was in her and in her daughters; neither did she strengthen the hand of the poor and needy.” Here are presented before us, in the words of Holy Writ, the terrible results of idleness. It was this that caused the ruin of the cities of the plain. Idleness enfeebles the mind, debases the soul, and perverts the understanding.

The rich often consider themselves entitled to the pre-eminence among their fellow-men and in the favor of God. Many feel above honest labor, and look down with contempt upon their poorer neighbors. The children of the wealthy are taught that to be gentlemen and ladies they must dress fashionably, avoid all useful labor, and shun the society of the working classes. They dare not shock their fashionable associates by putting to a practical use the talents which God has given them. But such ideas of useful industry are wholly at variance with the divine purpose in the creation of man. What are the possessions of even the most wealthy, compared with the heritage given to the lordly Adam? Yet Adam was not to be idle. Our all-wise Creator, who understands well what is for man’s happiness, appointed Adam his work.

The Son of God honored labor. Though he was the Majesty of Heaven, he chose his earthly home among the poor and lowly, and worked for his daily bread in the humble carpenter shop of Joseph. Christ is our example. He came to earth to teach us how to live. Is it too great a humiliation for us to walk in the path of useful industry, where the King of glory has led the way?

God ordained labor for man; but misguided parents are trying to improve upon his plan. Many send their children away from home influences and home duties, to some boarding-school or college, to obtain an education. There, deprived of parental care, they spend precious hours that should be devoted to useful study and useful employment, in novel reading, in frivolous amusements, or in studying the adornment of their person, that they may outrival their companions. For such pursuits, their duties to God and their fellow-beings are neglected.

This false education leads young ladies to regard uselessness, frivolity, and helplessness as proofs of gentility. They are merely fashionable butterflies, having nothing to do for the good of others, at home or abroad. Here may be found the secret of many of the unhappy marriages, and the flirtations ending in shame, that curse our world to-day.

Young men as well as young women manifest a sad lack of earnest purpose and moral independence. To dress, to smoke, to talk nonsense, and to indulge their passion for amusement, is the ideal of happiness, even with many who profess to be Christians. It is painful to think of the time which is thus misspent,—of the hours that should be given to some useful employment, to the study of the Scriptures, or to active labor for Christ, that are worse than wasted.

Those who possess wealth and leisure, and yet have no aim in life, have nothing to arouse them to either mental or physical activity. Yet life was given for a true and holy purpose, and is too precious to be squandered. There is work to be done, and it is not physical labor alone that is called for. There is the mind, with all its capabilities, to strengthen and store with the treasures of divine wisdom. There is a Heaven to win; there are souls to save; there are battles to fight. Young friend, Christian reader, you may come to the front in the warfare against the hosts of evil. In the strength of God you may do a good and noble work for the Master.

God designed that all should be workers. Our varied trusts are proportioned to our various abilities, and our Creator expects corresponding returns for the talents he has intrusted to our keeping. Upon those whose opportunities and abilities are greatest rest the heaviest responsibilities. Upon them also will fall the heaviest condemnation if they are unfaithful to their trust. Yet a large class refuse to think or act for themselves. They have no disposition to step out of the old ruts of prejudice and error; and by their negligence and perversity, they block up the way of those who would make advancement, and occasion the overwork of the few earnest, devoted laborers. These often fail for want of a helping hand, and sink beneath their double burdens.

The true glory and joy of life are found only by the working man and woman. Labor brings its own reward, and the rest is sweet that is purchased by the fatigue of a well-spent day. But there is a self-imposed toil which is utterly unsatisfying and injurious. It is that which is done to gratify unsanctified ambition for display or notoriety. The love of appearance or possession leads thousands to carry to excess that which is in itself lawful, to devote all the strength of mind and body to that which should occupy but a small portion of their time. They bend every energy to the acquisition of wealth or honor; they make all other objects secondary to this; they toil unflinchingly for years to accomplish their purpose; yet when the goal is reached, and the coveted reward secured, it turns to ashes in their grasp; it is a shadow, a delusion. They have given their life for that which profiteth not.

Yet all lawful pursuits may be safely followed, if the spirit is kept free from selfish hopes and the contamination of deceit and envy. It is the working men and women, who are willing to bear its responsibilities with courage and hope, who see something great and good in life. But the business life of the Christian should be marked by the same purity that held sway in the work-shop of the holy Nazarene.

Patient laborers, remember that they were sturdy working men whom Christ chose from among the fishermen of Galilee to labor with him in the work of salvation. And from these humble men went forth a power that will be felt through all eternity.

The angels are workers; they are ministers of God to the children of men. Those slothful spirits who look forward to a Heaven of inaction will be disappointed; for the Creator has prepared no place for the gratification of sinful indolence. But to the weary and heavy-laden, rest is promised. It is the faithful servants who are welcomed from their labors into the joy of their Lord. Gladly will they lay off their armor, and forget the tumult of battle in the peace that shall be the inheritance of the saints.

The path of the Christian laborer may be hard and narrow; but it is honored by the footprints of the Redeemer, and he is safe who follows in that sacred way.

LIFE

Life hath its barren years, When blossoms fall untimely down, When ripened fruitage fails to crown The summer toil, when nature's frown Looks only on our tears.

Life hath its faithless days; The golden promise of the morn, That seemed for light and gladness born, Meant only noontide wreck and scorn, Hushed harp instead of praise.

Life hath its valleys, too, Where we must walk with vain regret, With mourning clothed, with wild rain wet, Toward sunlight hopes that soon must set, All quenched in pitying dew.

Life hath its harvest moons, Its tasseled corn and purple-weighted vine; Its gathered sheaves of grain, the blessed sign Of plenteous ripening bread and pure rich wine, Full hearts for harvest tunes.

Life hath its hopes fulfilled; Its glad fruitions, its best answered prayer, Sweeter for waiting long, whose holy air, Indrawn to silent souls, breathes forth its rare, Grand speech, by joy distilled. —Sel.

Depart from Evil, and Do Good

“DEPART from evil, and do good.” Ps. 34 : 14.

Sunday Guess-Work.

Following is the article from the Sabbath Memorial (London), to which we made reference a few weeks ago. It will be found interesting and profitable reading:—

Let us not be irreverent. We believe Sunday to be as good a day as Monday or Friday. The sun shines as bright on Sunday as on the other days. Pure worship may be offered on any day of the week; prayer, preaching, singing, reading the Scriptures, even plowing and sowing, may be enjoyed as much on Sunday as on Monday. When the Saturday comes, we lay aside what little worldly business we have, and give ourselves to those mental and spiritual exercises which we learn we should do on the Lord's holy Sabbath day, especially remembering God's example and the reason for it. We get as far away from the din of business that goes on during this general wash-up day of Christians as our circumstances will permit. We are not often disturbed in our worship, and, as far as we know, we have never disturbed the quiet of Christian worship on Sunday, nor of Mohammedan worship on Friday, nor of pagan worship on any day. As between man and man, the right to public worship undisturbed is most sacred. It is a matter of joy that in nearly all countries man can now worship under his own vine and fig-tree, none molesting nor making afraid.

So much we say that we may not be misunderstood while dealing with what ministers of the gospel so intimately connect with the Sunday, namely, that it is a holy day, if not the Sabbath day, by divine appointment. Already have these pages abounded with quotations of statements, assertions, and assumptions of the defenders of Sunday, so that our readers know pretty well the ground on which that man-made fabric is built. It is curious, however, to note the trend (what a dreadful word!) of certain minds that have been disturbed, chiefly in America, by the Seventh-day Baptist Outlook. There seems to be a general flight upward to dingy attics and a bringing down of musty theories, newly vamped, as remarkable ‘finds’ of the year of grace 1885. A professor in the German Theological School at Rochester, N. Y., has discovered that Christ spent forty days in teaching his disciples about Sunday; the Rev. George Thompson, in the Christian Secretary, tells the world that God began his work on Monday, and if we only begin to “count from Monday, then our Sunday is the seventh day;” and he calls upon the Outlook and Advent Review and Sabbath Herald “to cease unsettling the minds of the unstable and ignorant, and join to uphold the Lord's day.” (A warm exhortation is sometimes refreshing.) Then the Rev. Mr. Crafts, a Baptist minister, has written a book designed to save the Sunday. How far he addresses himself to the intelligent and scholarly world on the point of a “thus saith the Lord” for a Sunday Sabbath, may be judged from the following extract, which contains a theory about two hundred years old, but is here condensed and ingeniously put together:—

“It is at least unprovable and improbable that the original Sabbath was Saturday. In the record of creation, God's seventh day is man's first day, from which history is reckoned. There is strong evidence that the primitive holy day was the first day of the week. The ancient nations all about the Jews devoted the first day of the week to what was at first the chief symbol of God and then the chief god, the sun, calling it Sunday. This holy day was strangely enough one day after that of the Jews. This remarkable fact may be explained by the theory of many scholars, with which the Scriptures harmonize, that the first-day Sabbath which Adam bequeathed to all nations—not under that name however—was, at the exodus, changed for the Jews, only as a sign of their separation, and a protection against idolatry, to the preceding day, this change continuing until the ceremonial mission of the Jewish people had been completed. Then the Saviour buried in his own grave, by sleeping there on Saturday, the Jewish part of the Sabbath—its sacrifices and its order in the week—partly because Christians now needed to be separated from Jewish ceremonies as much as the Jews of the exodus had needed to be separated from heathen days of worship, partly because the narrow Jewish dispensation was now to give place to one as broad as mankind, which called for a return to the original Sabbath of Adam!”

Is it too much to say that the foregoing is a remarkable production? “Ladies and gentlemen!” exclaimed Dr. Lynn, the Crystal Palace juggler, as he came onto the stage, “ladies and gentlemen! my profession is to deceive!!” The chief, if not the only basis for Sunday-keeping, according to Mr. Crafts, seems now to be, that, somehow, the Lord set the Sabbath back for the sake of the Jews, and then, somehow, set it forward to its original place for the sake of the Gentiles; that the Jews now keep a wrong day, and the Gentiles the right day; and that these events took place at the exodus and at the resurrection.

Now, we have been told again and again by professed Christians, observers of Sunday, that none but the most ignorant and self-willed would contend for such a thing,—that it is absurd and beneath criticism; yet “let us run with patience the race that is set before us,” and state a few things which appear to us as facts, and which contradict most emphatically the foregoing:—

1. History is reckoned from the first day of creation, and not from the sixth day.

2. Man was created on the sixth day, and therefore it, and not the seventh day of the week, was his birthday. The seventh day was his second day.

3. The seventh day, according to Genesis and Exodus, is the Sabbath. Mr. Crafts says it was the first day.

4. Not a word is quoted from Scripture to show the change he affirms. It is all guess-work against God's word.

5. The seventh day of Gen. 2: 1–3 is referred to after the exodus of the Israelites from Egypt, in Ex. 20: 9–11; 31: 15–18, and in Deut. 5. Thus we have three divine witnesses to the identity of the Sabbath of creation with the Sabbath of Mount Sinai and the wilderness.

6. All that Mr. Crafts says about Jesus burying “the Jewish part of the Sabbath” in his grave, is wholly unsustained by Scripture, which knows no such thing about the Sabbath being separated from the day. Nothing is said there of a Jewish, or a Gentile, or a Christian Sabbath. That “Jewish ceremonies” are to be avoided “as much as” “heathen days of worship,” shocks Christian sensibility. Perish the thought! for God commanded the ceremonies, but strictly forbade idolatry in every form.

7. Christ kept the self-same day that his countrymen did; and he says of it: “The Sabbath was made for man, and not man for the Sabbath; therefore the Son of man is Lord also of the Sabbath,” i. e., he is its possessor, owner, and master.

8. That mention of the Sabbath, from the beginning of the Bible to its end (even in Hebrews God spoke of the seventh day), refers to the one self-same day that God chose at the beginning,—the seventh day—as already quoted. And with this agree all Biblical expositors.

9. Would God have been thus plain about the day; would Christ have given so much honor to the day, and assumed so much authority over it, had it been changed at the exodus, and was about to be changed again at the resurrection; and yet the Scriptures remain perfectly silent about all this? Can this be called fair and honest dealing with the Scriptures? If so, what a mighty incentive has here been given to men to impeach the Almighty with craftiness.

10. Well, the whole paragraph reads like the effort of a drowning man to save himself by clutching at an imaginary straw.

Is it to be expected that God would appoint one day for the Jews and another for the Gentiles, when the day he appointed he commanded the Jews to keep forever, throughout their generations, as long as they should exist, and this commandment holds good, whether they accept Christ or not? If God appointed two days, then, as the Jews are mixed with the Gentiles all over the world, necessarily there must be two Sabbaths every week. From the teachings of the New Testament, does this look reasonable?

Further, the Jews who wrote the whole of the sacred record, Old and New, should be the people who would know of the change of the Sabbath by divine appointment, if any had been made. But they know it not. They are world-renowned in all ages for conscientious and scrupulous regard for all matters pertaining to times, and seasons, and worship. They are a great cloud of witnesses surrounding us, forever testifying to the uninterrupted return and perpetuity of the self-same Sabbath day.

To add to the weight of evidence already adduced, is the testimony of languages to the unchanged week and the identity of the Sabbath. Of 125 languages, ancient and modern, 76 give the name “Sabbath” to our Saturday, and the remaining call the seventh day after Saturn, as we do, so that there is no conflicting testimony here. Languages speak the ideas and customs of the peoples using them; and in case of the week, modern nomenclature is in complete harmony with that of all antiquity. The Sabbath, therefore, is the day we call Saturday, the whole world over.

Social-Meeting Testimonies.

THEY should be testimonies. Not sermonettes, nor long speeches, nor prolonged exhortations, but the witnessing of Christian hearts to the truth. Some laymen seem to think the prayer-meeting is a good place for them to practice preaching. Others improve the time to make a fine speech; some to criticise the church; others to ventilate their particular religious hobby; others to pour out their complaints, and make confession of (that which all know) what sinners they are; others to get off some new idea, or to express a different opinion from some one else; and still others to lecture the brethren upon the cold state of the church. But all such are death to a prayer-meeting. There should be no disputing, or wailing, or lecturing, or criticising, or preaching, or talking about disputed questions, in a prayer-meeting, but a testifying to the truth of Christ. If the subject is faith, let each one witness to the power of faith as they have found it in their particular relations in life. If the subject is hope, let each one tell how the gospel hope has helped him in conflicts. Whatever the theme may be, testify to its helpfulness in your everyday life; and these testimonies should be, like the prayers, short, prompt, and tender.—Pulpit Treasury.

Useful Expository Notes

ONE of John Wesley's associates, named Samuel Bradburn, was much esteemed as a good preacher and an excellent man. At a time when he was in straitened circumstances, Mr. Wesley sent him a five-pound note, with the following letter: “Dear Sammy,—Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. Yours affectionately, John Wesley.” The reply was prompt: “Rev. and Dear Sir,—I have often been struck with the beauty of the passage of Scripture quoted in your letter, but I must confess that I never saw such useful expository notes on it before. I am, reverend and dear sir, your obedient servant, S. Bradburn.”

Why Contend for the Law?

By E. HILLIARD

After the binding obligation of God's law has been set forth, and the sinner convinced that, if it is still in force, he is guilty before his Maker, he will often try to assure himself that it has been abolished. Not unfrequently is the question asked, “Why preach so much about the law? why not preach more gospel and less law?” We ask, Why preach at all? Let Paul answer this question: “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” 1 Cor. 1: 21. Then men believe and are saved through the preaching of the word. Saved from what? From sin. What is sin? This question is not so easily answered by man; for what one may denominate sin, another may consider entirely harmless. We must have some explicit, Scriptural answer. We turn to 1 John 3: 4, and there read: “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.”

Of what use is it to preach to sinners without proclaiming the instrument that points out their sin? How can you make a man believe he is a sinner, unless you can convince him that he is a transgressor of God's law, which says, Thou shalt, and, Thou shalt not? Paul says: “Sin is not imputed when there is no law.” Rom. 5: 13. The moment you convince a man that the law is not binding, you virtually teach him that he is not a sinner, and consequently not responsible for anything he may do. All who teach the abrogation of God's law, ease the conscience of the rebellious and sinful, and thus open the flood-gates of iniquity upon the world.

The law of God is the epitome of all righteousness. Upon this law rests all moral government. Suppose that a man commits some crime. He is arraigned before the civil court, and pleads guilty to the indictment. The judge is about to pronounce sentence, when it occurs to him that the law prohibiting the deed has been abolished. What is to be done? He has no right to inflict any penalty without some law by which to determine the enormity of the crime, and to limit the measure of the punishment.

All can see the absurdity of the abolition of civil law. It would not only render the judge powerless to pass sentence, but it would so open the door to crime that it would result in the destruction of the government and all its subjects. Can we not see that to do away with God's holy law would be to encourage people in sin, and thus terminate their existence in eternal destruction? Teach men that they are not amenable to these divine precepts, and how could you make them feel that they need to repent to their Author? “For where no law is, there is no transgression.” Rom. 4: 15. The law of our land is the standard by which we detect crime and judge the criminal. So, also, the law of God is the standard by which we have a knowledge of sin, and by which we are to be judged. James 2: 12.

Paul says: “I had not known lust, except the law had said, Thou shalt not covet.” Rom. 7: 7. And also: “For by the law is the knowledge of sin.” Rom. 3: 20. My friend, why are you so anxious to do away with that portion of God's word that gives us such an accurate knowledge of our sins? Does it point out some distasteful duty? Sin is the transgression of the law, and it is our duty to turn away from sin.

The wise man says that our whole duty is summed up in the law. “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments; for this is the whole duty of man.” Eccl. 12: 13. But says one, “It is impossible for me to keep those ten precepts.” So it is, in our own strength; but with the tried apostle we exclaim, “I can do all things through Christ which strengtheneth me.” Here is where the law and the gospel plan of pardon are inseparable. We claim that no one can be truly converted without first becoming convinced that he is a sinner. The law is the mirror that shows him the defects of his character. Unless he could be made to realize his imperfect, sinful condition, he would feel no need of any gospel. Says the psalmist: “The law of the Lord is perfect, converting the soul.” Ps. 19: 7. After the law has pointed out to him his sin, and by repentance toward God he has received pardon through Christ, he is no longer under the law until he again transgresses its precepts. Let us remember that when he again violates this law, his guilt is far greater than the same violation would be before he received pardon.

We very well know that the popular teaching of the day is that we should love God, while it is utterly regardless of the claims of his divine law. It is quite an easy matter to talk love. The chief of hypocrites can offer a good prayer, or give a ringing testimony in the public meeting. But men act out all the true love they have in their hearts. A man who says that he loves God, and at the same time says that he is under no obligation to keep his commandments, is not a truthful man. “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” 1 John 2: 4. Through one of his servants, the Author of the law here speaks in an emphatic manner, and whoever takes a negative position must end the controversy with God. One thing is certain. He has no respect for that kind of love that is expressed in lip-service, while the actions and teachings are contrary to his commandments.

Do we wonder, then, at the words of Solomon: “He that turneth away his ear from hearing the law, even his prayer shall be abomination”? Prov. 28: 9. He who lives knowingly in violation of any one of the ten commandments, or teaches his fellow-men that these precepts are not binding, need not expect that God will hear his prayer. His daily conduct is giving the lie to his profession, and God has said he will not listen to liars and immoral teachers.

We contend for the law because,—

It is the summary of all righteous principles.
It is perfect, converting the soul. Ps. 19: 7.
It points out our whole duty. Eccl. 12: 13.
By it we have a knowledge of our sins, and we wish to know them, and have them pardoned through Christ; and,
Because “The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes.” “The judgments of the Lord are true and righteous altogether;” “and in keeping of them there is great reward.” Ps. 19: 8, 9, 11.

Medford, Minn. E. HILLIARD.

Helping Others.

I SHALL never forget the feelings I had once when climbing one of the pyramids of Egypt. When half-way up, my strength failing, I feared I should never be able to reach the summit or get back again. I well remember the help given by Arab hands, drawing me on further; and the step I could not quite take myself, because too great for my wearied frame, the little help given me—sometimes more and sometimes less—enabled me to go up, step by step, step by step, until at last I reached the top, and breathed the pure air, and had a grand lookout from that lofty height. And so, in life's journey, we are climbing. We are feeble. Every one of us, now and then, needs a little help; and if we have risen a step higher than some other, let us reach down for our brother's hand, and help him to stand beside us. And thus, joined hand in hand, we shall go on, conquering step by step, until the glorious eminence shall be gained. Ah! how many need help in this world— poor afflicted ones, poor sorrowing ones, poor tempted ones, who have been overcome, who have been struggling, not quite able to get up the step; trying, failing; trying, failing; trying, desponding; trying, almost despairing! Oh, give such a one help, a little kindly aid and the step may be taken, and another step may then be taken; and, instead of dying in wretchedness at the base, he may, by a brother's hand, be raised to safety, and finally to glory!—Bishop Simpson.

Unparalleled Progress.

IN an address delivered at the seventy-fifth anniversary of the American Board of Foreign Missions, Dr. Mark Hopkins, president of that board and ex-president of Williams College, called attention to the important events that have occurred, and the many useful inventions that have been made, during his long life, which has extended over a period of about eighty-four years. He said:—

“I remember the wars of the first Napoleon, and can feel yet the throb of excitement caused by the tardy news of his great battles. I remember the war of 1812, and the embargo, and victory of New Orleans. I remember the first steamboat and railroad and power-press, the first photograph and spectroscope, the first telegraph and telephone, and I heard the first whisper, and it was but a whisper, of the first Atlantic cable. I remember the first spinning-jenny, the first mowing machine, sewing machine, and reaper. All these I have seen so extended and applied as to increase the capabilities of the race many fold, and to make of the world that then was quite another world.”

Dr. Hopkins has witnessed the expansion of the United States from a population of 6,000,000 to nearly or quite 60,000,000, and an advance in useful, industrial arts that has been no less marked. He had grown to manhood before a single railroad existed in this country; but he has lived to see, not only a network of railroads throughout all the older States, but the continent spanned by iron rails. Never, in the history of the world, have more important events been crowded into a single life-time than have occurred during the last eighty-four years.

Ahab and Elijah in Trouble

“AHAB went up to eat and to drink. And Elijah went up, . . . and he cast himself down upon the earth, and put his face between his knees.” Men turn naturally to what they prize most highly. Ahab lived for selfish enjoyment. In time of trouble he looked out for a good dinner. Elijah lived for God's glory. He turned instinctively to communion with God, when he was in need. So always. The Ahabs, nowadays, would rather eat and drink than pray. The Elijahs would rather draw near to God than eat and drink. It is often said of a drunkard that because of his troubles at home or in his business, or because of his sorrows and disappointments, he “took to drink.” How low and depraved a man must be to turn to gluttony or intemperance in the hour of his greatest trial!

The Character of Church Singers

Who would endure the preaching and praying of a godless, immoral man? Who would commit the guidance of his soul to an infidel blasphemer? Yet the kind of singers that we sometimes employ to voice devotion and instruct in song—well, what shall be said upon the subject? It is no marvel that members of the choir make more or less trouble in churches when we remind ourselves that frequently they are hired without consideration of character fitness, and that the sanctifying influences of the Holy Spirit are scarcely ever invoked upon the irritable, perverse hearts that have not been instructed or expected to worship God from the choir loft.—Sel.

Repentance Before Life

He that hath promised pardon on our repentance hath not promised life till we repent.

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