Review and Herald, Vol. 36, No. 15. (9/27/1870)

Review and Herald

Sep 27, 1870

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 27, 1870

Selfish Goodness.

By G. W. Colcord

Is this a contradiction of terms? At first it may so appear; but if we examine the matter, I think we shall find that there is that in this world which is properly described by these words.

1. Selfish goodness may be defined as that which claims to be good, and which very often deceivingly appears to be good; but, because of the union of that which under other circumstances would be good, with selfishness, is decidedly evil. In other words, if “selfish goodness” be personified, it may truthfully be termed hypocrisy.

2. This world is rife with acts that savor much of selfishness; and it is not unfrequent that these actions are made to appear as unselfish, by being garbed in a mantle of professedly good and benevolent motives.

Take, for example, that youth who has but just crossed the line of accountability: Why does he obey the command of his parents? You may be ready to answer, Because he loves to do as he is bidden. To be sure, he obeys the command to the letter; but see the frowns on his brow; behold those ugly contortions of countenance; what do they indicate? Ah! too true it is, selfishness lies at the foundation of all. Were it not for fear of the penalty, he would not obey the command of his parents in the least. His obedience to just requirements is right; but, when actions are performed in compliance with a given mandate, solely to avoid penalties, such obedience is not the fruit of the spirit of goodness, but wholly selfish.

Again, behold that young man seeking employment of a thorough-going, God-honoring husbandman. The farmer is wealthy; and his home is truly inviting. The laborer offers his services, and is hired one month on trial. How faithful! how kind and obliging he is! He puts forth his best endeavors to please his employer. At the close of the month, this seemingly good and unselfish young man is engaged to labor upon the farm of this kind, Christian gentleman for a term of months; and what is the result? Sad to behold, a change for the worse is manifest! He is no longer a faithful servant in the household, but is surly and slothful, and cares for no one but himself. His deportment is just the opposite of what it was before the last engagement. The cause of his kindness during the first month, was not that he cherished right principles because of their intrinsic value; but to gain the desired object, he put on an air of goodness. In the mean time, base hypocrisy was prime mover of all his acts.

Consider still another case: Bro. A. is a very wealthy man. The Lord has bestowed upon him his rich benefits in profusion. He attends church, and hears a discourse on 1 Tim. 6:17: “Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;” which stirs many worldly, covetous members to action. An object of benevolence is brought before the congregation. Many come forward with their means to aid in the good work. Bro. A. knows he should take stock in so worthy an enterprise. “But, there's my new barn to complete; fences to repair; and next year I am to build me a new house which will cost no small sum. Under the circumstances I must be economical; so I guess I can't help this time. Still, if I do not, they'll regard me a stingy man, for they all think I've plenty of money; I must save my name.” And forward he goes and offers his gift, to the admiration of the whole crowd.

Next day, at home, he is called upon by a destitute widow, who asks aid of him. But the same thoughts concerning future wants, which entered his mind at church, earnestly engage his attention for a few moments, and, as there is no crowd present to urge him on to deeds of charity, no opportunity to receive applause of men, he pleads poverty, and the poor woman is coldly turned off with an aching heart.

It is the will of God that we should distribute “to the necessity of saints;” and this Bro. A. did at church the day before, though it was done very grudgingly, merely to make an outward show, for his heart was not in it; but as he was not “rich in good works, ready to distribute, willing to communicate,” he proved, at home, that his deportment at church was purely selfish.

Likewise, that man who is “slothful in business;” who idles away many hours and days, until they are even swelled to weeks and months; who does not provide for his own, but allows his family to suffer; who will, under these circumstances, give to the minister, or public man, the last cent in his possession, does not so because God requires it of him, but to be well thought of, to receive praise of men. Self is the chief personage in his mind, and selfishness the main-spring of his actions.

And that church member who is ever ready to attend large gatherings of the people of God; who, when in the presence of the Lord's tried servants, endeavors to fulfill every duty, but when at home, neglects to meet with his brethren to worship God, excusing himself with the plea that it is a long distance to church; that he is tired; that there will be only five or six present, at most; that he can spend the Sabbath to greater profit by staying at home, reading, &c., needs to be aroused, and told that he is seeking with far greater earnestness, to please man, the creature, than God, the Creator!

And thus it is. Almost daily do we behold poor mortals performing acts of obedience, benevolence, and goodness from false motives—either to shun punishments, or gain rewards; but not from pure love for right principles. Now, it being true that “motive constitutes crime,” these hypocritical persons will find, unless they repent ere it is too late, that the great God has taken cognizance of all their thoughts, as well as their words and actions: that a fearful record has been kept, and that for all their ungodliness they must render a strict account.

3. Let us look at the teachings of God's word: Ex. 12:31-33. “And he (Pharaoh) called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people. For they said, We be all dead men.” Here is an instance of obedience performed to avoid the threatened judgment. The Lord had said, “Let my people go;” chap. 5:1; but Pharaoh would not till all the first-born of Egypt were slain. Then in consternation he tells Israel to be gone, not because he loved God, nor his people; but to obviate the infliction of future plagues.

In Num. 14:40, we have recorded the account of the free and earnest offer of murmuring, rebellious Israel to “go up unto the place which the Lord hath promised.” They had heard the fearful statement: “Your carcasses they shall fall in the wilderness.” They saw the lying spies die “by the plague before the Lord,” and they “mourned greatly.” Next morning, still remembering the oath of God, they came early to the top of the mountain, and said, “Lo we be here, and will go up unto the place which the Lord hath promised; for we have sinned.”

Had they loved the Lord with all their heart, and faithfully kept his testimonies, he most certainly would have brought them into the earthly Canaan, and would have driven out the heathen before them. Ex. 3:8; 34:11. But they were guilty of the crimes of false-witness (compare Num. 13:32, with chap. 14:7), of heart murder (chap. 14:10, compared with 1 John 3:15), and rebellion (chap. 14:9, compared with Deut. 31:27). And yet they dared to go forth to battle; yea, to start toward the land of promise! But it was not acceptable to God. He regarded their going forth as transgression. See verse 41. They were selfish. It was not because they loved God, that they offered to go up; but to shun the infliction of the promised penalty!

John 6:26. “Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were filled.” Was it wrong to seek Jesus? Certainly not. He had told the people to come unto him, Matt. 11:28, and he had rebuked his disciples for forbidding

the children to come. Mark 10:13, 14. Then he did not forbid their seeking him, provided they came with the proper object in view, but he did condemn their selfishness, their coming to him merely to be fed.

It was a good act to seek Jesus, and to make an effort to hear those gracious words which fell from his divine lips. But our Lord, reading the hearts of those to whom he spake, knew them to be hypocritical, and accused them of selfishness.

Matt. 26:49. “And forthwith he came to Jesus, and said, Hail, master, and kissed him.” Greeting friends with a kiss of charity has been practised from time immemorial. Gen. 33:4; 45:15. It is the salutation of brotherly love in the church of Christ. Rom. 16:16. Was it wrong, then, for Judas to use this salutation? Yes, verily; for he used a sign of love to gain selfish ends, pretending to be a friend of Jesus, while in the very act of betraying his Lord! He bartered away his last hope of life in the world to come, for a paltry price in silver! Truly, “the love of money is the root of all evil.” 1 Tim. 6:10. See also the record of a similar greeting in Gen. 27:6-29.

Matt. 23:5-7. “But all their works they do for to be seen of men; they make broad their phylacteries, and enlarge the borders of their garments. And love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi.” These are the words of God's dear Son, spoken to the multitude concerning the Pharisees. And as he reads the selfish thoughts of these deceivers, his spirit is stirred within him. His testimony cuts closer and closer. Hear him: “Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayers; therefore ye shall receive the greater damnation.” Although they were a class of religionists, and made a very high profession; though they made “broad their phylacteries,” wearing certain words of the law for a token upon their hand, and for frontlets between their eyes; yet condemnation awaited them as their certain portion, unless they faithfully repented.

In connection with this, carefully read Matt. 6:1-18. Let nothing be done through strife or vainglory; for many shall say unto our Lord in the day of Judgment, “Have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?” only to receive the fearful answer, “I never knew you; depart from me, ye that work iniquity.”

That we all may be saved from every form of the sin of hypocrisy; that we may be sincere in the sight of our God, and before each other, overcome all our wrong ways, and be saved at Jesus' coming, is my prayer.

G. W. COLCORD. Northville, Ill.

GO FORWARD.

By Mary E. Guilford

Go forward! slacken not your pace; Make haste to meet your coming Lord; Assisted daily by his grace, You soon will reap a rich reward.

Go forward! mind not toil nor pain, Life's favored dream will soon be o'er; Thy bleeding feet, and weary frame, Will find sweet rest on Canaan's shore.

Go forward! never mind the scorn, The cruel taunt, the laughing jeer; With courage brave the gathering storm, The port of endless peace is near.

Go forward! thou art not alone, Jesus himself will be thy guide; Safely he will conduct thee home, If thou'lt keep near his bleeding side.

Go forward! with brave heart and true, Clad with the heavenly armor bright, Be strong in faith, press thy way through, Come off victorious in the fight.

Go forward! in the fear of God; Let all thy deeds be wrought in love; Cheerful obedience to his word Secures through Christ sweet rest above.

MARY E. GUILFORD.

Castalia, Ohio.

DR. ADAM CLARKE'S DEFINITION OF WILL-WORSHIP

Extracts from the Writings of the Learned.—No. 1a

[Bro. Smith: I do not send the following extracts because I think they contain new light, but to meet the wants of those who, being partly convinced that the Review is advocating truth, still hesitate to receive it as such, on the plea that, if it were truth, learned theologians of other denominations would have discovered and taught it. I trust they will see by this testimony from the learned A. Clarke that some have discovered light which they failed to walk in; that even Adam Clarke chose the farthing candle's feeble glimmer, while the noontide rays of the sun shone all around him. May the earnest seeker after truth do as he said, but not as he did. See Matt. 23: 3. We may safely follow the example of Him whose sayings and doings were in harmony with each other, and both in harmony with the will of God. See John 15: 10; Rev. 22: 14; Matt. 5: 19. M. M. Osgood.]

DR. ADAM CLARKE'S DEFINITION OF WILL-WORSHIP.

“Which things have indeed a show of wisdom in will-worship,” &c. Col. 2: 23.

“What is here termed will-worship signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. God will be served in his own way: it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world, God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation or refused to receive that which God has given, show by their diversity of worship, superstition, absurdity, and, in many cases, cruelty, what the state of the whole world would have been had not God in his infinite mercy blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties.”

“Other times he has left to man's convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and place; nor is it possible to be too frequent in God's worship no more than to be too fervent.

Note on Col. 2: 8: “After the tradition of men?”—“Namely, what men, unauthorized by God, have taught as doctrines received from him. Our Lord frequently refers to, and condemns, these traditions.”

Note on Col. 2: 16: “Let no man judge you in meat, or in drink,” &c.

“The apostle speaks here in reference to some particulars of the handwriting of ordinances which had been taken away, viz., the distinction of meats and drinks, what was clean and what unclean according to the law. And the necessity of observing certain holidays or festivals, such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity. All these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation that the Sabbath was done away, or that its moral use was superseded by the introduction of Christianity. I have shown elsewhere that ‘Remember the Sabbath day to keep it holy’ is a command of perpetual obligation, and can never be superseded but by the final termination of time. Besides, it is not clear that the apostle refers at all to the Sabbath in this place, whether Jewish or Christian. His ton Sabbaton, of sabbaths or weeks, most probably refers to their feasts of weeks.”

His notes on Rom. 3: 20, show that the moral law was right as first given, hence needed no alterations, its fourth precept not excepted: “On the score of obedience to this moral law, there shall no flesh, no human being, be justified; none can be accepted in the sight of God. And why? Because, by the law is the knowledge of sin. It is that which ascertains what sin is, shows how men have deviated from its righteous demands, and sentences them to death because they have broken it. Thus the law is properly considered as the rule of right; and unless God had given some such means of discovering what sin is, the darkened heart of man could never have formed an adequate conception of it.

“For as an acknowledged straight-edge is the only way in which the straightness or crookedness of a line can be determined. So the moral obliquity of human actions can only be determined by the law of God, that rule of right which proceeds from his own immaculate holiness.”

On Rom. 3: 21, he says: “God's method of saving sinners by the gospel, is through his own mere mercy by Jesus Christ; without the law, i. e., without any right or claim which might result from obedience to the law,” &c.

Note on Rom. 3: 31: “Do we make void the law?” &c. “2. We may understand the moral law, that which relates to the regulation of the manners or conduct of men. This law was established by the doctrine of salvation by faith—because this faith works by love—and love is the principle of obedience. Whosoever receives salvation through faith in Christ, receives power to live in holy obedience to every moral precept.

“For such are God's workmanship, created anew in Christ Jesus unto good works, in which they find it their duty and interest incessantly to live. We must beware of supposing because Christ has been obedient unto death, there is no necessity for our obedience to his righteous commandments. If this were so, the grace of Christ would tend to the destruction of the law, and not to its establishment. He only is saved from his sins who has the law of God written in his heart, and he alone has the law written in his heart who lives an innocent, holy, and useful* life.”

Note on Abraham's faith, &c. James 2: 22. “Here is a proof that faith cannot exist without being active in works of righteousness. His faith in God would have been of no avail to him had it not been manifested by works. For, by works, by his obedience to the commands of God, his faith was made perfect. *”

“Reader, thou professest to believe; show thy faith both to God and man by a life conformed to the royal law, which ever gives liberty, and confers dignity.”

By the royal law is meant the ten commandments. Compare James 2: 8 with Matt. 22: 37.

The Dangers of Wealth.

By Mary E. Guilford

“But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.” 1 Tim. 6:9.

It would seem, with this plain testimony before them, that the professed children of God would earnestly shun the path to wealth; that they would be eager to transfer the treasures God commits to their trust here, to the world to come. But how few we see, even of those who are looking for the speedy coming of Jesus, who are willing to give even a tithe of their possessions to the Lord. And if these persons do bestow any of the means lent of God, for the advancement of his cause, it is given reluctantly, and not as a grateful offering.

Do such realize the immense sacrifice made by Christ, that he might have power to rescue them from sin and death, and make them to be heirs of the world, and possessors of the eternal weight of glory? How high do they estimate the value of the immortal inheritance?

How far do they follow Christ in his life of self-denial? How much do they heed Paul’s admonition, where he says to Timothy, “Charge them that are rich in this world . . . that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.”

The word of God contains full and ample instructions how we should use the means intrusted to our hands. It warns us of the deceitfulness of riches, and the certain destruction to which they will bring those who set their hearts upon obtaining them; and yet by far the greater number of those who profess to be the children of God, cling to their earthly possessions with a miser’s grasp, and manifest greater interest to add thereto, than they do to secure eternal life. But sooner or later, they will realize with terrible bitterness of soul, that they are numbered with that class to whom the Lord will say, “But ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh.” They would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.” Prov. 1:25, 26; 30:31.

“Ye cannot serve God and mammon” is a plain declaration of the divine word; yet man will stretch forth one hand toward Heaven for the immortal inheritance, while with the other he will grasp firmly the perishable treasures of earth. Oh! “What shall it profit a man if he shall gain the whole world and lose his own soul?”

Come, wealth-loving professor, tear off the mask of self-deception and look in upon your heart. Compare your life of selfishness, closeness, covetousness, and miserly hoarding of earth’s treasures, with the spirit of generosity, devotedness, self-sacrificing, and disinterested benevolence, that the word of God teaches, and behold the contrast.

I speak not alone to those who have wealth; but to such as are eager to obtain it; and to those who are in moderate circumstances yet able to do much in the cause of God if they possessed the spirit of liberality and sacrifice, but whose souls are so narrowed down with selfishness that if they are required to give anything for the cause of God which calls for self-denial or sacrifice, a spirit of murmuring takes possession of the heart, and they manifest such unwillingness to give, and such close, covetous holding on the means God has so bountifully bestowed upon them, as to sadden the heart, and heartily disgust the liberal-souled Christian.

Oh! that such would view themselves in the light of God’s word! That they would deal truly with their own souls! God will accept none but free-will offerings. He calls for a sacrifice; and a sacrifice does not increase, but consume. Oh! that all would heed our Saviour’s injunctions: “Lay not up for yourselves treasures upon earth. . . . But lay up for yourselves treasures in Heaven. . . . For where your treasure is, there will your heart be also.” Matt. 6:19–21.

“Be not deceived, God is not mocked.” Gal. 6:7. He will not be trifled with. His purposes are founded in wisdom. His requirements are just. Man cannot thwart his purposes; neither commend himself to his favor, except in God’s own appointed way. We must be weighed in the balances of the sanctuary, and if we would not be “found wanting,” we must fill the measure of God. Then let us shun the fatal snare. Let us flee from the path of danger and certain destruction. Surrender all to God. Let us lay all upon the altar, and hold ourselves in constant readiness to work for the Lord, to hand out freely and cheerfully, not only our tithes and our offerings, but even the principal itself, if God should require it. Thus shall we have favor with God, and his blessings will constantly attend us. Thus, also, shall we manifest to the world the truth that is in our hearts, and wield a silent yet powerful influence over the hearts of the children of men. Light from the heavenly sanctuary will beam upon us, and emanate from us to those around us, and they be led to glorify our Father which is in Heaven.

May God help us to be earnest, consistent, self-sacrificing Christians, that when the command shall go forth, “Gather my saints together unto me; those that have made a covenant with me by sacrifice,” Ps. 50:5, we may be found among them, and be gathered unto the eternal rest.

MARY E. GUILFORD.

Erie Co., Ohio.

Love for the Truth.

By Henry F. Phelps

“I love thee, I love thee, and that thou dost know;” “But how much I love thee my actions will show.”

It seems to me to be utterly impossible for any one connected with any enterprise whatever, to long continue in love with it, without a spirit of sacrifice. When we cease to sacrifice, our love will cease in a corresponding degree. So that our liberality toward any object or enterprise, will be a safe rule by which to measure our love for it. In other words, our love for the cause of truth, with which we are connected, can be measured by our spirit of giving. And sacrifice means something more than simply giving when we can as well as not, giving of our plenty; it sometimes means to give even as the poor widow did, all, if need be, and trust in God to supply all our wants.

Do you try to excuse yourselves by saying that the ministers, more than any other class of men, need a large measure of this spirit? So sure as they have duties to perform, so sure they will have to give account; and just so sure your responsibilities are just as great in proportion to the position you occupy, as are theirs. Each stone in a building is called by the master builder to fill its appropriate place; and if it fails, another will be supplied, and it will be cast away. So the great Master Builder has called them to stand as watchmen; and if they fail, their testimony will be cut off, and another called to their place. But, no less is it true that you also have a position to fill in this great building, and responsibilities laid upon you which you alone may discharge; and if you fail, your love for the truth will gradually wear away, and you will be deceived in yourself, lose your position, and another fill your place, who will fill it more worthily. “Give an account of thy stewardship,” will soon be spoken by the Master; and it will not be left for you to say, “It applies to my neighbor;” but it will be spoken to you, Give account of thy, not another’s, stewardship. And what will be your feelings if you have failed in your duties. “They that preach the gospel, must live of the gospel.” “Give, and it shall be given.” “They that give to the poor, lend unto the Lord.” “Cast thy bread upon the waters.” “So laboring, we ought to support the weak.” “It is more blessed to give than to receive.” “Give to him that asketh.” “Bring ye all the tithes into the storehouse.” “Yet ye have robbed me in tithes and offerings.”

Do not these texts prove a duty? “The poor ye have always with you.” Who needs to have it said, “Thou art the man?” Who will not plead guilty? Who can say, I have done what I could? Who will say, I have filled my vows, I have done my duty, my garments are clean? Do you say, I can? Look a moment at the various branches of this great work. Have you done all? Look at your own wardrobe, at your table, about yourselves on every hand, and see if there are no superfluities—many things simply for show or for taste? If there are, cut them off. But more particularly look to your vows and pledges. Have you paid all? Look to your Systematic Benevolence. Have you done your duty? Have you paid all? or are you one, two, or three years behind? If the latter, you have certainly robbed God. Then, I beseech you, come up and do your duty. Don’t wait. It is not Systematic Compulsion, but Benevolence, a free-will offering. Remember that your love for God’s cause is measured by the offering you make. Another will soon take your place; and sad indeed will it be, if you lose your crown. And this will certainly be the case, unless you reform. Then why delay? Unless you do your duty, blood will be found upon your garments. And oh! the anguish of your soul in that day, to see that you have not only lost yourself, but that others have stumbled over you into perdition, on account of your unfaithfulness. Can it be thus? Will it be thus? Now you can decide your own case. Then it will be too late. Your case will have been decided. Soon it must be decided, and that for eternity. How can you thus slumber on from year to year, while the destinies of eternity are before you? I beseech you to awake.

“Awake ye, awake, no time now for reposing.”

May God help ministers and people, reader and writer, to awake now, lest we be awakened when it is too late. HENRY F. PHELPS.

Pine Island, Minn.

The Great Truth.

[BRO. SMITH: I send the following extracts for the REVIEW, hoping others may be as much benefited as I have been, by contemplating the central thought of these passages, viz., The coming of our Lord and Saviour Jesus Christ. M. E. P.]

Death is not the point of appeal which the word of God presents; Everywhere it is the second coming of our Lord.

Are ministers exhorted to be faithful in their work? It is, “I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, preach the word,” etc. 2 Tim. 4 : 1. And what an appeal is that! I am to preach, and you to hear; as in view of the Judgment-seat of Christ.

Are careless souls to be aroused? “What is a man profited if he shall gain the whole world, and lose his own soul; or, what shall a man give in exchange for his soul? For the Son of Man shall come in the glory of his Father, with his angels; and then shall he reward every man according to his works.” Matt. 16 : 26, 27.

“Whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed when he shall come in his own glory, and in his Father’s, and of the holy angels.” Luke 9 : 26.

“The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night.” 2 Pet. 3 : 9, 10.

Are men commanded to repent? It is, “Because he hath appointed a day in which he will judge the world, in righteousness.” Act 17 : 31.

Are we cautioned how we build on the true foundation? It is, because “every man’s work shall be made manifest; for the day shall declare it; because . . . . . the fire shall try every man’s work of what sort it is.” 1 Cor. 3 : 13.

Are saints exhorted to holiness of life? It is, “That when he shall appear, we may have confidence and not be ashamed before him at his coming.” 1 John 2 : 28.

“When Christ, who is our life, shall appear, then shall ye, also, appear with him in glory. Mortify, therefore, your members” etc. Col. 3 : 4, 5.

“And every man that hath this hope in him, purifieth himself,” etc. 1 John 3 : 3.

What hope? “We know that, when he shall appear, we shall be like him; for we shall see him as he is.” Verse 2.

And what is the secret of a holy life? “That ye come behind, in no gift, waiting for the coming of our Lord Jesus Christ.” 1 Cor. 1 : 7.

Were they to be comforted? “Be patient, stablish your hearts; for the coming of the Lord draweth nigh.” Jas. 5 : 8.

And so, brethren, I might multiply instances to almost any extent. Everywhere this is the point of appeal.

The position of this great truth is one of central and commanding importance. It stands forth in the word of God, unequaled in its power to arouse the careless, to comfort the mourner, to incite holiness of life, and to exalt the Saviour and his cross.

And can you substitute death for this glorious hope of the coming of our Lord? Never! Look at the vastness of the contrast between the two. Even to the believer death is a humiliation. Of every one who goes down to the grave, it is said: “It is sown in dishonor.” But the coming of the Lord is a time of blessedness and glory.—Wm. NEWTON, in Lectures on the first two visions of the Book of Daniel.

Life Has No Proof-Sheet

In ordinary books, errors may be erased in manuscript, or corrected in the proof-sheet. But life has no proof-sheet. “What is written is written,” Pilate, in these words, wrote his own history and ours. A word spoken, or deed done, is beyond recall, like a letter, dropped in the mail and carried far beyond our reach. Hence forethought is necessary, so is fervent prayer for that divine help without which our record will be filled with errors and marked with blots.

Keeping Near the Great Captain.

During the roar and tumult of a great battle in Northern Georgia, while rows of artillery were belching forth fire and death, and sky and land trembled to the tumult of the dreadful battle-shock, eye-witnesses say that little birds flew down from the tree tops and perched themselves, some upon the shoulders of the gunners, and others upon the wheels of the cannon. There they were safe. So on the rude and tremendous battle of life, we all need to be near the great Captain of Salvation; and while his lightnings flash and thunders roll, and arrowy tempests fall upon his foes, we, safe by his side, can even share in the rapture of the strife, and exult in the victories he gains. Our own strength is perfect weakness, but our perfect weakness is changed into the strength of Omnipotence itself when we walk with Jesus, and wear his armor, and fight with all prayer and supplication in the Spirit.

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