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Signs of the Times, Vol. 5, No. 7.

General Articles

Signs of the Times

Feb 13, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Feb 13, 1879

General Articles.

By Dudley Marvin Canright

The Scripture Doctrine of a Future Life.--No. 5.

BY ELD. D. M. CANRIGHT.

THE NATURE OF THE SOUL.

"He that giveth breath unto the people upon it, and spirit to them that walk therein." Isa. 42:5. "And her spirit came again and she arose." Luke 8:55.
In a number of examples spirit evidently means life. Hence, beasts have spirit as well as men. That is, the same spirit that causes men to live causes beasts to live.
"And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beasts, and of every creeping thing that creepeth upon the earth, and every man; all in whose nostrils was the breath of life." Gen. 7:21, 22.
Breath here is from roo-agh, spirit. And in Eccl. 3:19, speaking of men and beasts, it is said; "Yea, they have all one breath," one roo-agh, spirit.
"Man cannot claim spirit as his peculiar possession. There is not a beast that roams over the earth, nor an insect that crawls upon it, there is not a fowl that flies in the air, not a fish that swims in the waters, that does not possess the very same spirit which man possesses as a gift from God."—(Hades, chapter 5, p. 37, by Henry Constable).
But no one claims immortality for the spirit of beasts; so neither should they for the spirit of men, for both have the same spirit.
Roo-agh is rendered blast, thus; "With the blast of thy nostrils the waters were gathered." Ex. 15:8. It is rendered tempest: "Upon the wicked he shall rain . . . an horrible tempest." Ps. 11:6. It is translated air. Of the scales on a fish Job says, "No air can come between them."
As by breathing air we live, and life gives us intelligence, so roo-agh and pneuma are frequently used for the mind itself, and for our affections and passions which come as the result of life. Thus: "His spirit was troubled." Gen. 41:8. His mind was troubled. "They hearkened not unto Moses for anguish of spirit." Ex. 6:9. That is, anguish of mind. "Paul was pressed in the spirit." Acts 18:5. In this and in numerous other cases, the mind is meant.

SPECIAL MEANINGS OF SPIRIT.

The term "spirit" often means the disposition—the feelings. Perhaps there is no one sense in which the word spirit is used so often in the Bible, or even in common language, as this. We say, "The spirit of Washington," "The spirit of the age," "The spirit of the party," etc. All readily understand what we mean; viz., the disposition or temper of Washington, of the age, of the party, etc.
So it is used in a majority of cases in the Bible. Hence Greenfield's Greek Lexicon in defining pneuma, says: "Spirit, i. e., temper, disposition, affections, feelings, inclinations, qualities of mind." Carefully notice the following texts and judge if this is not the meaning:--
"The spirit [feeling] of jealousy came upon him." Num. 5:14. "Because he had another spirit,"—disposition. Num. 14:24. "A woman of a sorrowful spirit,"—feeling. 1 Sam. 1:15. "In whose spirit [disposition] there is no guile." Ps. 32:2. "An haughty spirit,"—disposition. Prov. 16:18. "An humble spirit,"—disposition. Prov. 16:19. "He that ruleth his spirit,"—disposition or temper. Prov. 16:32. "Ye know not what manner of spirit [disposition] ye are of." Luke 9:55. "Of a meek and quiet spirit." 1 Peter 3:4.
In none of these cases does the word spirit mean an immortal, separate entity inside the man; but it does manifestly mean simply the disposition.
Another very extensive use of the word spirit will be found in the following phrases, in which no one can claim even a look towards an immortal, separate, and conscious entity: "Spirit of adoption," Rom. 8:15. "Spirit of bondage," Rom. 8:15. "Spirit of burning," Isa. 4:4. "Spirit of counsel," Isa. 11:2. "Spirit of truth and spirit of error," 1 John 4:6. "Spirit of fear," 2 Tim. 1:7. "Spirit of jealousy," Num. 5:14. "Spirit of knowledge," Isa. 11:2, and so indefinitely.
When the Bible speaks of the spirit of a man, our opponents triumphantly assume that it must mean a deathless personality in the body, but separate from the body. But we know that it cannot possibly have any such meaning when it speaks of the "spirit of error," the "spirit of fear," etc. In these cases it means the influence, the disposition, the tendency, or something like that. And this is what it generally means when applied to men.

SPIRIT MEANS A PERSON.

In an accommodated sense, where a part is put for the whole, the word spirit means a person—the whole person—as a man, an angel, or God. We speak of so many sail, meaning really so many vessels. Here we use the word "sail" which properly is only a small part of the vessel, to represent the whole vessel. So spirit in a few cases means the whole person. Says Paul: "What! know ye not that he which is joined to a harlot is one body? for two, saith he, shall be one flesh. But he that is joined unto the Lord is one spirit." 1 Cor. 6:16, 17. The apostle argues that when a carnal, fleshy man marries a harlot they thereby become one—that the man becomes like the harlot to whom he has joined himself—so when a good man joins himself to the Lord he thereby becomes a spirit, or spiritual person, like the Lord to whom he is united. But does conversion to God turn a man into an immaterial, invisible, bodiless essence, such as spirit is popularly supposed to be? By no means. The saint is a man still, with the same body as before; but yet Paul says he is a spirit even now. So spirit does here mean the whole person.
The apostle again says: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ." 1 Cor. 3:1. If there had been real Christians, he would have termed them spiritual men. But do we not read that there is a spiritual body as well as a natural body? Yes; and this spiritual body is made out of the dust. Hear the word of the Lord: "So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body." 1 Cor. 15:42-44. That which is sown is raised; that which is a natural body is raised a spiritual body. Then the spiritual body is made of the dust and is a real body, though spiritual.
So angels are spirits, (Heb. 1:13, 14) though they have bodies, wings, (Isa. 6:1, 2) feet and hands, (Gen. 19:1-10) eat food, (Gen. 18:1-8.) etc. False prophets are called spirits, (1 John 4:1,) yet they were real men. God is called a spirit (John 4:24,) though he has a person of body, parts, hands, feet. Ex. 24:9-11; 33:20-23; John 5:37; Heb. 1:1-3, etc.
The simple word spirit, then, has a great variety of meanings, ranging from a breath of air by which we live, up to the great source of all life—God himself. But concerning it never does mean an immortal, thinking entity, which can and does live separate from a bodily organism. In no single text does the Bible ever call the spirit immortal, or deathless, or undying, or never-dying, or quenchless, or imperishable, or any like term. Eight hundred and forty-one times inspiration has used the word "spirit" in the Bible, but never once called it immortal! On what authority, then, do men now claim that it is immortal? Simply that of creeds and traditions.

THE SLEEP OF THE DEAD.

Incidentally we have already proved that the Scriptures teach that men do really die, soul and body, and that a dead man is not alive. But we will now offer further proof showing that the Bible teaches that all the dead are asleep, are unconscious in the grave.
Take the wicked first. We are commonly taught that wicked men go directly into hell fire, a place of conscious torment, at death. But this we deny, and for good reasons.
First, the Bible does not say so. From Genesis to Revelation there is not a single passage which directly says that wicked men go to hell at death or before the judgment. If it be true that, since the days of Cain, men have been plunging into hell the very day that they die, then we should expect the Scriptures to be plain and full upon this point; whereas the fact is, as before stated, not once in all the word of God is it said that the wicked go into hell before the judgment. Reader, did you ever see such a passage? Can you quote it? Can you find it? Indeed, the parable of the rich man and Lazarus is the only passage from which even an inference could be drawn to that effect. But this is only a parable, and has its application beyond the judgment, as will be shown.
Secondly, It is not reasonable that God should send a sinner right to hell and punish him there for hundreds and thousands of years, and then take him out at the judgment to judge him. It would be like hanging a man, and then giving him a trial to see whether he was guilty or not! We ask the reader, where is the justice or propriety of having a future day of judgment, if the wicked are sent immediately into punishment at the day of death? Such a doctrine is utterly unreasonable.
Thirdly, It is squarely contradicted by the Bible. Peter is very explicit on this point. Thus he says: "The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished." 2 Peter 2:9.
How could language be plainer? God will reserve the unjust unto the day of judgment to be punished. Then, certainly, if the Lord reserves men to the day of judgment to be punished, he does not send them into punishment before that time. We ask the reader to weigh this testimony candidly. It does certainly say that the wicked are not sent into punishment till the day of judgment. Then they are not being punished in hell now. To the same effect see Job 21:28-32, and many other passages.
With regard to the saints, we affirm that they do not go to Heaven before the judgment.
First, It must be admitted by every careful, candid reader of the Bible that the Scriptures nowhere plainly say that the righteous go to Heaven at death. No such declaration is anywhere made. If it were, we would yield the question in a moment.
Secondly, It is not reasonable that God should take the saints into all the glories and rewards of Heaven ages before they were judged. What would be the use of a judgment in that case?
Thirdly, The Scriptures positively and many times assert that the righteous obtain their reward at the second advent of Christ, the resurrection and the judgment. We will read a few Scriptures: "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." Matt. 16:27.
When are men to be rewarded? The answer is in the text,--"The Son of man shall come, and then shall he reward every man." The time of reward, therefore, is at the advent, and not before. Take another text. "But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just." Luke 14:13, 14.
Here we have the same doctrine forcibly stated. Feed the poor and the needy, and thou shalt be recompensed,--at what time? "At the resurrection of the just." How very different is this from the teaching of modern theology! How frequently at funerals we hear it said that such and such a righteous man, having finished his earthly career, is now receiving his reward among the angels in Heaven! But what does Jesus say? It is at the resurrection that rewards will be given. Then the saints are not in Heaven receiving their rewards now. And so Peter taught the brethren. He says, "Feed the flock of God. . . . And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Peter 5:2, 4.
When shall the faithful ministers receive their reward? The answer is very plain,--"When the Chief Shepherd shall appear." How beautifully all these Scriptures harmonize! How could this doctrine be made more clear than by the following inspired language?"And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth." Rev. 11:18.
The prophet says that when the time is come to judge the dead, then also the time is come to give reward unto the prophets, and to the saints, and to all them that fear God. Even the old prophets do not enter upon their reward until the time has come to judge the dead. We might multiply passages upon this point; but what is the use when these texts are so plain?
Jesus very explicitly taught that the righteous could not go to Heaven till the second advent. To the Pharisees he said: "Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me, and where I am, thither ye cannot come." John 7:33, 34.
He plainly says, I am going to my Father, and there you cannot come. A little further over he says the same thing to his disciples. "Little children, yet a little while I am with you. Ye shall seek me; and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you." John 13:33.
His disciples could no more go to Heaven then than the Pharisees. But are they never to go there? Yes, for Jesus says again, "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards." Verse 36.
Then they are to follow Jesus to Heaven sometime, for he continues, "In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself: that where I am, there ye may be also." John 14:2, 3.
How plain and reasonable is this statement: I am going to my Father who sent me. You cannot follow me now, for I am going to prepare a place for you; and when I have prepared a place for you, I will come back and get you, then you shall be with me where I am. This is the simple doctrine of the Bible. It is so plain that a child can understand it.

THE GOLD OF HOPE.

By Henry Burton

BRIGHT shines the sun, but brighter after rain, The clouds that darken make the sky more clear; So rest is sweeter when it follows pain, And the sad parting makes our friends more dear.
'Tis well it should be thus: Our Father knows The things that work together for our good; We draw a sweetness from our bitter woes— We would not have all sunshine if we could.
The days with all their beauty and their light Come from the dark and into dark return; Day speaks of earth, but heaven shines through the night, Where in the blue a thousand star-fires burn.
So runs the law,—the law of recompense, That binds our life on earth and heaven in one; Faith cannot live when all is sight and sense, But faith can live and sing when these are gone.
We grieve and murmur, for we can but see The single thread that flies in silence by; When if we only saw the things to be, Our lips would breathe a song and not a sigh.
Wait then, my soul, and edge the darkening cloud With the bright gold that Hope can always lend; And if to-day thou art with sorrow bowed, Wait till to-morrow and thy grief shall end!
And when we reach the limit of our days, Beyond the reach of shadows and of night, Then shall our every look and voice be praise To Him who shines, our everlasting light.
—Henry Burton in Sunday Magazine.

A Warning for Our Time.

By Ellen G. White

I HAVE been brought to realize our danger, as a people, of being assimilated to the world rather than to the image of Christ. We are now upon the very borders of the eternal world. It is the purpose of the adversary of souls to lead us to put far off the close of time. Satan will in every conceivable manner assail those who profess to be the commandment-keeping people of God, waiting for the second appearing of our Saviour in the clouds of heaven with power and great glory. He will lead as many as possible to put off the evil day and become in spirit like the world, imitating its customs. I have felt alarmed as I have seen that the spirit of the world was controlling the hearts and minds of many who make high profession of the truth. Selfishness and self-indulgence are cherished by them; but true godliness and sterling integrity are not cultivated.
To those who profess the truth, these solemn words are spoken: “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”
In consideration of the shortness of time, we as a people should watch and pray, and in no case allow ourselves to be diverted from the solemn work of preparation for the great event before us. Because the time is apparently extended, many have become careless and indifferent in regard to their words and actions. They do not realize their danger, and do not see and understand the mercy of our God in lengthening their probation, that they may have time to form characters for the future immortal life. Every moment is of the highest value. Time is granted them, not to be employed in studying their own ease and becoming dwellers on the earth; but to be used in the work of overcoming every defect in their own characters, and in helping others to see the beauty of holiness by their example and personal effort. God has a people upon the earth who in faith and holy hope are tracing down the roll of fast fulfilling prophecy, and are seeking to purify their souls by obeying the truth, that they may not be found without the wedding garment when Christ shall appear.
Many who have called themselves Adventists have been time-setters. Time after time has been set for Christ to come, but repeated failures have been the result. The definite time of our Lord’s coming is declared to be beyond the ken of mortals. Even the angels who minister unto those who shall be heirs of salvation, know not the day nor the hour. “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” Because the times repeatedly set have passed, the world is in a more decided state of unbelief than before in regard to the near advent of Christ. They look upon the failures of the time-setters with disgust; and because men have been so deceived, they turn from the truth substantiated by the word of God that the end of all things is at hand.
Those who so presumptuously preach definite time, in so doing gratify the adversary of souls; for they are advancing infidelity rather than Christianity. They produce scripture, and by false interpretation show a chain of argument which apparently proves their position. But their failures show that they are false prophets, that they do not rightly interpret the language of inspiration. The word of God is truth and verity; but men have perverted its meaning. These errors have brought the truth of God for these last days into disrepute. Adventists are derided by ministers of all denominations. Yet God’s servants must not hold their peace. The signs foretold in prophecy, are fast fulfilling around us. This should arouse every true follower of Christ to zealous action.
Those who think they must preach definite time in order to make an impression upon the people, do not work from the right standpoint. The feelings of the people may be stirred, and their fears aroused; but they do not move from principle. An excitement is created, but when the time passes, as it has done repeatedly, those who moved out upon time fall back into coldness and darkness and sin, and it is almost impossible to arouse their consciences without some great excitement.
In Noah’s day, the inhabitants of the old world laughed to scorn what they termed the superstitious fears and forebodings of the preacher of righteousness. He was denounced as a visionary character, a fanatic, an alarmist. “As it was in the days of Noah, so shall it be also in the days of the Son of man.” Men will reject the solemn message of warning in our day as they did in Noah’s time. They will refer to those false teachers who have predicted the event and set the definite time, and will say they have no more faith in our warning than in theirs. This is the attitude of the world to-day. Unbelief is wide spread, and the preaching of Christ’s coming is mocked at and derided. This makes it all the more essential that those who believe present truth should show their faith by their works. They should be sanctified through the truth which they profess to believe; for they are savors of life unto life, or death unto death.
Noah preached to the people of his time that God would give them one hundred and twenty years in which to repent of their sins, and find refuge in the ark; but they refused the gracious invitation. Abundant time was given them to turn from their sins, overcome their bad habits, and develope righteous characters. But inclination to sin, though weak at first with many, strengthened through repeated indulgence, and hurried them on to irretrievable ruin. The merciful warning of God was rejected with sneers, with mocking, and derision, and they were left in darkness, to follow the course their sinful hearts had chosen. But their unbelief did not hinder the predicted event. It came, and great was the wrath of God which was seen in the general ruin.
These words of Christ should sink into the hearts of all who believe present truth: “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Our danger is presented before us by Christ himself. He knew the perils we should meet in these last days, and would have us prepare for them. “As it was in the days of Noah, so shall it be also in the days of the Son of man.” They were eating and drinking, planting and building, marrying and giving in marriage, and knew not until the day that Noah entered into the ark, and the flood came and swept them all away. The day of God will find men absorbed in like manner in the business and pleasures of the world, in feasting and gluttony, and indulging perverted appetite in the defiling use of liquor, and the narcotic, tobacco. This is already the condition of our world, and these indulgences are found even among God’s professed people, some of whom are following the customs and partaking of the sins of the world. Lawyers, mechanics, farmers, traders, and even ministers from the pulpit, are crying, “Peace and safety,” when destruction is fast coming upon them.
Belief in the near coming of the Son of man in the clouds of heaven will not cause the true Christian to become neglectful and careless of the ordinary business of life. The waiting ones who look for the soon appearing of Christ will not be idle, but diligent in business. Their work will not be done carelessly and dishonestly; but with fidelity, promptness, and thoroughness. Those who flatter themselves that careless inattention to the things of this life is an evidence of their spirituality, and of their separation from the world, are under a great deception. Their veracity, their faithfulness, and their integrity is tested and proved in temporal things. If they are faithful in that which is least, they will be faithful in much.
There is where many will fail to bear the test. They develope their true character in the management of temporal concerns. They manifest unfaithfulness, scheming, dishonesty, in dealing with their fellow-men. They do not consider that their hold upon the future immortal life depends upon how they conduct themselves in the concerns of this life, and that the strictest integrity is indispensable to the formation of a righteous character. Dishonesty is practiced all through our ranks, and this is the cause of lukewarmness with many who profess to believe the truth. They are not connected with Christ, and are deceiving their own souls. I am pained to make the statement that there is an alarming lack of honesty even among Sabbath-keepers.
Listen to Christ’s sermon on the mount. Here we have the injunction of the Great Teacher: “All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.” This command of Christ is of the highest importance, and should be strictly obeyed. It is like apples of gold in pictures of silver.
How many carry out in their lives the principle Christ has here enjoined, and deal with others just as they would wish to be dealt with under similar circumstances? Reader, please answer.
E. G. WHITE.

Walking with God.

By G. I. Butler

"AND what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." Micah 6: 8.
This scripture says that God requires man to walk humbly with him. It is not then a matter of indifference with the Deity whether man walks with him or not; he expects it at our hands as a duty; but above all, it should be considered an inestimable privilege. Of the three requirements presented, it seems evident to me that this is the highest: To walk with God. What a thought, for mortals to sustain such a relationship, to have such a companion! Yet the word says this is possible. It tells us of Enoch walking with him, not for one day, or month, or year, merely, but for three hundred years—three times as long as our country has had a national existence. Enoch was a man of like passions with ourselves. He lived in a corrupt age. He had the same devil to contend with. Yet he walked with God in spite of all these difficulties. Why cannot we? God is no respecter of persons. If we will do as Enoch did, he is just as ready to walk with us as with him.
What is it to walk with God? The idea of walking with another seems to be, that the two pass along in agreement. Where the one goes, the other goes. It also presents the idea of delightful companionship, mutual good will, and esteem, and communion of spirit. As it is plain that God does not pass along with us personally, the beautiful relationship set forth as a duty evidently contemplates that continued intercourse of the Holy Spirit with our spirits that will enable us to know whenever we take an important step that God is well pleased with it. Yes, God designs that his children shall have light to step circumspectly, and not go blundering along, making perhaps a good hit to-day, serving the devil's cause to-morrow. Is not our God a mighty God, that can see in the darkness, as well as in the light? Has he not the light for us that we need at all times? Is not his spirit the very agent by which he can enlighten us, either by the application of his holy word to our hearts when we are trying to understand it, or by impressions of duty when our hearts are tender before him? What a mighty attainment this is! I do not understand that every novice can just step right into this position with no previous preparation. The first thing that would be seen in such a case, he would probably be puffed up by the enemy, and fall in his own conceit. No. There are steps here. He must first "do justly," as he cries to God mightily to give him a heart to abhor wrong, to love righteousness, even with "hungering and thirsting." His first care above all others to keep his own soul from every unrighteous act that would tarnish it, his mind will see things more and more clearly, his conscience will be quick, God will bless him. And as he sees his own innate selfishness, and compares it with the tender love of Christ, he begins to love mercy because it is lovely, and he therefore practices upon the same principles more and more, realizing there is a higher aim to live for than self, all the time earnestly beseeching that Christ will impart this heavenly grace. A heavenly sweetness will take possession of his soul, and it will seem that Heaven comes very near. Then he will realize a preciousness in the religion of Christ, such as he never realized before. He may then walk humbly with God, or, as the margin has it, he may "humble himself to walk with God." There is an idea connected with that which should not be lost sight of. Man cannot walk with God without being truly humble. To be humble is "to have a sense of one's own unworthiness on account of imperfection and sinfulness." —Webster. The man who does not feel thus cannot truly walk with God. This is really a good test of true spirituality. Fanatics are generally full of spiritual pride. To question their claims, stirs them up. Not so with the man who has the genuine Spirit of the Master. It will cause him to be like him, meek and lowly of heart. Most that passes for modern sanctification in some denominations lacks this ring of the true metal.
When we thus humble ourselves, we see the true relation we sustain to the Creator. We see that we are poor, weak, erring mortals, our hearts corrupt; every effort we have made has been poorly carried out; all we have accomplished was through frailty and imperfection; every motive selfish. The stains of sin have spotted us all over. We are then led to cry with Paul, "Oh! wretched man that I am!" and with Job, "I abhor myself, and repent in dust and ashes." What shall we do, then, while such is our condition? Despair? Oh, no! Look to Jesus, place ourselves in his hands just as we are. Come with all our weakness to the God we have offended, and cast ourselves upon his mercy. Here I am, Lord, it is all I can do. All the powers of darkness cannot keep the blessing of God from our souls; at such a time we shall realize there is a communication open between us and heaven, just as really as there is between the vine and the branch. Sap and nourishment will flow, and that "peace that passeth all understanding" will be the result. Then we can live near to God by watchfulness, prayer, and labor in the Master's vineyard. Then we may walk with God. Shall we find him an unpleasant companion? I think not. Heaven is a happy, a glorious place. There is nothing gloomy about it. Fullness of joy is found there alone. If rays of light from God, shining in the face of Jesus, are reflected upon us, will it not make us cheerful, even joyful in God? Yes, I believe it. We shall find God a pleasant companion to walk with.
"For thus saith the high and lofty One, that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isa. 57: 15. Here we see the same steps set before us, first humility, then God is ready to take up his abode with us. No man can have God's constant direction and guidance without realizing his weakness, without thoroughly sensing it. A man that does, God will bless. If he keeps fully in this position, and faithfully tries to do every duty, he can have God's constant direction. He wants us to be in this position. Our text says he "requires it." Oh! that we might, by faithful living, attain to it! Then we could do good, then we could glorify God, then we could enjoy religion. How the truth would triumph if every step were ordered in him! How easily we could detect the devices of the enemy did the true Light but shine upon us! Could a body of ministers go forth thus "walking with God," Satan's kingdom would tremble. It seems to me this must be seen before our work can be wrought. Who will share in it? Oh! how we need a discerning mind, a sanctified judgment, and power from above, such as cometh alone through the rich effusion of the Holy Spirit. Let us honestly try, as individuals, to live for it.
G. I. BUTLER.

The Value of a Tract.

A lady belonging to the Society of Friends was traveling by railroad, when a man in a state of intoxication came into the carriage and threw himself on the seat immediately in front of her. After some pitiable displays of folly he dropped asleep. Her heart was drawn out in pity for the wretched man, and lifting up a silent prayer to Him who giveth the increase, she gently slipped a Gospel tract into the pocket of his overcoat.
Years after she paid a visit to a friend at a village in a Western State, and, as was her custom, she took a handful of tracts and went out one evening to walk, with a design of scattering the truth as she had opportunity. In the outskirts of the village she saw a man seated at the door of a small farmhouse reading a tract. She went up to him and asked if he would accept one of those she was distributing. "Gladly," he said, "for under God I owe my salvation to a tract which told me of the grace of God in Christ. This is the tract," he added, presenting that which he had been reading. "It is very precious to me, and once in a while I take it out of my desk and read it over again."
As she took the tract out of his hand she read her own name on it. "Where did you get this tract?" she asked. "I might well be ashamed to tell you," he said; "and yet I am willing to take shame to myself that my Lord may be glorified." And then he related to her what his manner of life had been, and how, when returning from a visit, he had become so intoxicated as to be oblivious of all that passed on the way.
His wife, in attending to his soiled clothes, had found that tract in the pocket of his overcoat. How it came there he could not tell. But, mortified and filled with remorse at the thought of his folly, he had read the tract, which made known to him the faithful saying, that Jesus Christ came into the world to save sinners. "And," said he, "He has saved me, the chief of them."

Avoiding Disappointment

The great secret of avoiding disappointment is not to expect too much. Despair follows immediate hope as things fall hardest to the ground that have been nearest to the sky.
Continue reading: THE COMING OF THE LORD