Review and Herald, Vol. 78, No. 49. (12/3/1901)

Review and Herald

Dec 3, 1901

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 3, 1901

The Faith of Daniel.

By Mrs. L. D. Avery-Stuttle

MRS. L. D. AVERY-STUTTLE.

The swift days have passed by, the winged years passed by, The centuries passed by like birds in their flight, Since dwelt in a city, a vast, mighty city, That godly man, Daniel, who dared to do right.

The great King Darius, the mighty Darius, The Median monarch, sat high on the throne, While over the princes, the great men and princes, The king has placed Daniel, the Hebrew, alone.

Then quick in their bosoms, the great princes' bosoms, The fires of envy and jealousy burned, Indeed they could rest not and eat not and drink not Till 'gainst the good Daniel the monarch was turned.

At last they have conquered, the princes have conquered, The writing is written and signed by the king, And soon to his presence exultingly hasten These treacherous princes, the tidings to bring.

“Pray, hast thou not spoken that none ask petition, Save but to thee only, whatever their lot? Remember the law of the Medes and the Persians— The Medes and the Persians—that altereth not. And now, King Darius, that captive of Judah Doth make his petition three times every day; He needs not thy mandate, he scorneth thy mandate, With face toward Jerusalem kneeleth to pray.”

Then quick to the lions, the fierce, hungry lions, They hurried the prophet,—these envious men,— And into the dark, gloomy cavern they threw him, And placed a great stone at the mouth of the den.

But good King Darius, the Median monarch, Arose in the morning as soon as 'twas day, And ran to the cavern and cried in his anguish: “Hath thy God delivered thee, Daniel, I pray?”

“O king, live forever; my God in His mercy Hath sent a bright angel to stand by my side; The mouths of the lions are closed by His power; Lo, they have not hurt me;” the captive replied.

Then quick from the cavern, the dark, gloomy cavern, From den of the lions, the prophet they drew, And brought they those princes, those lords and high princes, And quick to the lions those victims they threw.

Then loud roared the lions, the fierce, hungry lions, And brake all the bones of those envious men, The mastery had o'er them, they quick fell before them, Or ever they came to the floor of the den. E'en thus the Lord saveth His people; He saveth The souls who delight in His counsel, to-day; The workers of evil not always shall triumph, For soon shall He come and no longer delay.

MRS. E. G. WHITE

By Ellen G. White

ROBBING GOD.—No. 1.

MRS. E. G. WHITE

THE Lord desires His people to realize that selfishness is the great sin of the world, and that it has also become the prevailing sin of the Church. The Lord has been greatly dishonored by the failure of the Church to impart of their means for the advancement of the work which He desires to see going forward with power. I entreat my brethren and sisters throughout the world to awaken to the responsibility that rests upon them to pay a faithful tithe. Do not allow lax principles to lead you to rob God. Keep a faithful account with your Creator. Realize fully the importance of being just with Him who has divine foreknowledge. Let every one search his heart diligently. Let him look up his accounts, and find out how he stands as related to God.

He who gave His only begotten Son to die for you, has made a covenant with you. He gives you His blessings, and in return He requires you to bring Him your tithes and offerings. No one will ever dare to say that there was no way in which He could understand in regard to this matter. God's plan regarding tithes and offerings is definitely stated in the third chapter of Malachi. God calls upon His human agents to be true to the contract He has made with them. “Bring ye all the tithes into the storehouse,” He says, “that there may be meat in mine house.”

Duty is duty, and should be performed for its own sake. But the Lord has compassion upon us in our fallen condition, and accompanies His commands with promises. He calls upon His people to prove Him, declaring that He will reward obedience with the richest blessings. “Prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.” He encourages us to give to Him, declaring that the returns He makes to us will be proportionate to our gifts to Him. “He which soweth bountifully shall reap also bountifully.” God is not unrighteous to forget your work and your labor of love.

How tender, how true God is with us! He has given us in Christ the richest blessings. Through Him He has put His signature upon the contract He has made with us. Are we trifling with God, selfishly robbing Him of the returns He has declared we should make to Him?

The Lord speaks, saying, “Ye are cursed with a curse: for ye have robbed me, even this whole nation.” “Even from the days of your fathers ye have gone away from mine ordinances, and have not kept them.” Souls are perishing in sin because church-members are robbing God, lavishing indulgences upon themselves, while the treasury of God is poorly supplied with funds. Thus God is dishonored, and His cause is impoverished. There is not means enough in the treasury to supply God's laborers in the field of service. Christ looks upon a vineyard unworked, a world unwarned, with wickedness increasing on every hand. Men and women are spending the Lord's goods in selfish gratification, preparing for the fearful punishment that must come upon them unless they repent.

The treasury must be supplied with funds, that Christian missions may be set in operation and supported. Schools must be established, that the youth may be prepared to stand at the last day. The multitudes going to ruin must be labored for. For the accomplishment of this good work the tithes and offerings of the people of God are needed. Let church-members do their very best in this matter. Withhold not your offering because it is small. If it is given with a willing mind and an understanding heart, the Lord will accept it, and in His hands it will be many times increased.

Can we not reason from cause to effect? Can we not see that because of our slothfulness in trading on the Lord's goods, because of our selfishness in refusing to return to Him His own portion, His work is retarded?

When Christ made His triumphal entry into Jerusalem, the applause of the multitude was at its height. Hosannas were on the lips of the people; but the Saviour felt no joy. He beheld the city, and wept over it, saying, “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.” He saw the thousands and thousands soon to be involved in the terrible destruction of the doomed city. How deep must His emotion have been as He thought of the nation that had forged its own fetters, sealed its own doom, gathered about it the cloud of Jehovah's wrath. “You have defiantly resisted all my pleadings,” He said. “Again and again I have averted the bolts of justice. In love I have waited for your penitence and repentance. I have borne with you as a man beareth with his own son that serveth him. But ye would not come unto me that ye might have life.”

But Christ's agonizing tears were not shed only for Jerusalem. He wept as He thought of the terrible retribution to fall upon an unrepentant world. He is still working in patience and love for the salvation of sinners. Is not the divine Messenger knocking at the door of the heart for entrance? Is not the Spirit striving with sinners? Has not Christ invited sin-sick souls to sit at His feet and learn of Him, to wear His yoke of submission and obedience? Has He not traversed the length and breadth of the land, scattering blessings in His path? There is no wearying of His patience, no repressing of His love. Hear His voice speaking to the weak, the weary, the helpless. “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of

me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” Will you not let grace soften the heart of stone?

God says to His people to-day, “It is my desire that you shall exemplify before a world sunken in sin and selfishness the sinlessness of the Redeemer's character. By the testimony you bear, men and women are to understand that this is the day of healing, the day of opportunity.” How many who claim to believe on Christ have learned His lessons of kindness, of tender pity, of unselfish love for the thousands perishing in their sins, scattered in all lands like wrecks on a desert shore? Those who share in Christ's glory must share also in His ministry. Help the weak, the wretched, the desponding. Over and over again repeat the gracious invitation, “Come unto me, . . . and I will give you rest.”

OUR TIMES.

By Clarence Santee

ELDER CLARENCE SANTEE.

“The Lord is not slack concerning His promise, as some men count slackness; but 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,” etc. 2 Peter 3:9, 10.

The Lord is speaking of the coming of the day of the Lord, but says that some will scoff at the idea, while others will be saying, “My Lord delayeth His coming.” “He does not say that Christ will not come; . . . He is removing from the minds of others the conviction that the Lord is coming quickly.”—Special Testimony, No. 4, page 9.

“Time has continued a few years longer than they expected, therefore they think that it may continue a few years more, and in this way their minds are being led from present truth, out after the world.”

This is the condition at the present time, yet there have never been so many signs of the approach of the end itself as we see now.

In the sad events of the recent past in our government, issues have been brought to the surface that will of necessity call in question the right of free speech, and the extent to which one may go in individual liberty, when that liberty is exercised in opposition to the masses. In the measures that have seemed to the majority necessary to restrain anarchy and lawlessness, there are elements which, if placed in unsafe hands, would work untold hardship to those who “keep the commandments of God, and the faith of Jesus.” To-day the Lord is holding the “winds,” but the evidences are many that they are about to break forth.

To illustrate the unthinking haste and excitement that may to-day sway vast multitudes to deeds of violence, I will cite the case of a poor mental wreck of a man who had been but a few weeks from an asylum for the insane. He was allowed to attend a large gathering in a park in my home city, where resolutions against anarchy were discussed and passed with a hearty American enthusiasm. I am told that this unfortunate man, realizing that something that caused excitement was being discussed, would repeat any word that others used. When the hearers were called upon to respond in favor of the resolutions, there was a hearty “yes,” he also saying “yes.” And when it was asked if there were any to say “no,” he repeated the word “no.” Then, before the mental condition of this unfortunate man could be made known, there was a rush for him with cries of “Kill him,” “hang him;” and before officers could reach him, the man was nearly killed. Men, women, and children joined in the cry and rush. One woman drew a hat pin, and strove to kill him with it. When the condition of the bruised and bleeding man was known, some were ashamed, while others justified themselves by pleading “loyalty.”

There seems to be no anchor to-day which holds the fierce passions of the human heart. Brethren, when once these passions are stirred against the “remnant” people of God, when the “dragon” makes war with the remnant of the seed of the woman, who “keep the commandments of God, and have the testimony of Jesus Christ,” the time for peaceably pointing sinners to the Lamb of God will be forever past.

Let me ask, in all candor, Was not the spirit that trampled all law under foot, and strove to take the life of the poor imbecile, the same that rules in the breast of the lawless anarchist?

But one may ask, Do you believe it possible that in our loved country of liberty these waves of blind passion and unrestrained excitement could be turned to engulf one who accepts the teachings of Jesus Christ, of whatever name? I must answer, It will be done.

As far back as Oct. 23, 1850, a writer, speaking of this matter, stated that the time would come when the different religious powers would unite, “and issue a decree that all who would not observe the first day of the week instead of the seventh, shall be slain.” Another writer, much farther back,—the beloved disciple,—when speaking of this time, says that they shall “cause that as many as would not worship the Image of the Beast should be killed.” Rev. 13:15, last part. God’s people are delivered at that time.

The years have swiftly passed, and now these predictions, remote as they seemed of fulfillment a few years ago, are actually pondered in the minds of thinking men, as the only feasible way speedily to bring all classes to their standard of Christianity. In the leaflet that was sent broadcast, entitled “An Arraignment of Saturday,” it was more than hinted that the Seventh-day Adventists are sowing the seeds of anarchy and lawlessness, and undermining the base of all Christian principles, by teaching that there is no sacredness in, and that no blessing will be received by keeping, the Sunday, termed “the Christian sabbath.” Another, in speaking of this, asked the question, Why should we go on pruning and cutting back while we allow these men freely to sow the seed?

The unrest of the masses will continue and deepen, men’s lives will become more insecure, plotting and intrigue will become more bold, and crime will increase. The cause will be sought in every direction but the right one, and the result will be the centering of all eyes upon the small company who remain true to the principles of the Ten Commandments.

A parallel to this time is recorded in 1 Kings, chapters 18 and 19. The people had turned from the commandments of God to serve Baal. Elijah warned them, but he was unheeded. In consequence of their evil course, blighting curses came upon the land. The people had heard the warnings of God’s messenger, and now as they groaned under the curse, they were led to believe that if this stickler for the commandments of God were out of the way, their trouble would cease. Upon again seeing the prophet of God, Ahab charges him, “Art thou he that troubleth Israel?” The answer was, “I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.” 1 Kings 18:17, 18.

The test is near. There is still a great work to do. “The Lord is not slack . . . as some men count slackness.” He is not careless nor indifferent, but He has commissioned the angels to stay the tide, that the servants of God may be sought out and sealed. Are the laborers awake? How many are numbered among the laborers? Those who are not laborers are what? God has certainly commissioned every soul to whom He has given light, to carry it to others. Your talent may not be great, but you can fulfill the requirement. “It is required in stewards, that a man be found faithful.”

This is the need to-day, faithful men and faithful women. Stand among these, and you can never fail.

DO GOOD.

By Allen C. Brown

ALLEN C. BROWN.

(Lacon, Ill.)*

The admonition, “Trust in the Lord, and do good” (Ps. 37:3), is well worthy of our consideration in this age of selfishness and pleasure-seeking. Many would have it read, Trust in the Lord, and feel good. The worldly Church is seeking this good feeling by every device possible; and many have come to think that because they are feeling good, they must be doing good. They heed not the two small words, Do good.

Many times when one is doing good, he will be far from feeling good. Our Saviour went about doing good, but He suffered everything at the hands of cruel men. He even endured the shame of the cross for the sake of doing good, for the sake of saving a lost world. In order to do good we have to trust in the Lord, then sacrifice self completely. In other words, if need be, we have to give up that good feeling of ease and comfort, and perhaps even forego a pleasant service in the house of God, in order to do good by ministering to another’s needs; or we may have to lay aside a soul-inspiring book, which we are enjoying on a gloomy day, cozily seated by an open grate, which of course makes us feel good, to help some one in distress, thus heeding the command, Do good. It will not make us feel good at the time to leave our comfortable place. But James sums it up in these words: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”

Not one word does he say about that good feeling: we are to do good whether we feel good or not. Leave the feelings with the Lord. “Let us not be weary in well doing; for in due season we shall reap, if we faint not.” If one has a good feeling all the time, watch out; for the Word says, “All that will live godly in Christ Jesus shall suffer persecution,” which expresses the thought that all who do good shall suffer persecution. We may have peace of mind,—that certainly is our privilege,—but we must not expect always to feel good. Not that we shall have no good feelings when we are doing well, but let us not be disappointed if we do not experience them all or any of the time. We should ask ourselves, Can I do good by doing such an act? Will it be for the glory of God or my own selfish pleasure? Let us even ask ourselves what our motive is in going to divine worship on the Sabbath day. We should go to do good, and with the Lord’s blessing get good, otherwise it is from a selfish motive, and the Lord cannot bless us while in that condition.

The time is coming, and we trust very soon, when all those who do good in this present evil world will both do good and feel good all the time; for we read in 2 Cor. 4:17: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal.”

So those who are not seeking for comfort and pleasure and good feelings in this present experience have for their consolation the assurance that they will be numbered among those spoken of in Rev. 3:21: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne. He that hath an ear, let him hear what the Spirit saith unto the churches.”

BE PATIENT.

By Philip Giddings

PHILIP GIDDINGS.

“Be patient therefore, brethren, unto the coming of the Lord. . . . Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” James 5:7, 8.

The Christian life is a race, and the “wherewithal” we run it is patience. Paul says, “Let us run with patience the race that is set before us.” Heb. 12:1.

In James 5 there are two different root-words from which “patience” is translated. The root-idea of the first (θύος) is “sacrifice,” “offering,” “to burn as incense;” and so to consume, to suffer (μακρός, long), to suffer long. The root-idea of the other (μονή) is “to endure,” “to hold out,” “to wait;” and so to be patient.

“Sacrifice,”—this is what the Christian ought to be—on God’s altar of service, not refusing to be dealt with as seems best to Him, but with full, submissive confidence in a Father’s unchanging love and unerring wisdom, like Isaac, not to wrestle, but to rest. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Rom. 12:1.

“Offering”—whole burnt offering. The Christian is to offer not a part only, but the whole self. Nor is he to offer the whole for any other purpose than to be burned, to be consumed, to be spent,—wholly to the Lord. The burnt offering was voluntary. Thus also the Christian’s service should be, “not grudgingly, or of necessity,” but cheerfully and willingly; “for God loveth a cheerful giver.” 1 Cor. 9:7. The question is still, “Who then is willing to consecrate his service this day unto God?” 1 Chron. 29:5. “Whosoever is of a willing heart, let him bring it, an offering of the Lord.” Ex. 35:5.

Some give themselves to God, but would dictate how God should use them. They do not object to being placed on the altar, so long as the knife and the fire are not used. They would serve God only as it serves their convenience. They would go God’s errand provided they have a business of their own in the same direction. They would be “showbread;” but even the showbread was not simply for show, but to be consumed.

The service of Christ is self-losing; but in that paradoxical way, lose so as to gain. “He that loseth his life . . . shall find it.” “There is that scattereth, and yet increaseth.” “That which thou sowest is not quickened [made alive], except it die.”

Is it not so in the nature of things? Is not a man’s income the return of his outcome increased? Is not rest the fruit of weariness? Crown is but the metamorphosis of cross,—double s changing to zen. He that sows time for God, shall reap eternity to himself.

“To burn as incense.” The sweet savor of the incense is smelled only as it burns; and then it is not lost, but becoming volatile, it ascends. The fragrance of the stacte, and onycha, and galbanum, with pure frankincense, was best got only as these substances were beaten very small and submitted to holy fire. And those who would make an offering and a sacrifice to God for a sweet smelling savor must fall on the Rock and be broken to pieces.

“We must through much tribulation enter into the kingdom.” Acts 14:22. The tribulum was the thrashing-machine wherewith the ancients beat out their corn. By like process God is beating out His. Therefore “we glory in tribulations also: knowing that tribulation worketh patience.” Rom. 5:3. Without patience we shall growl instead of glory; and growls would blemish the offering. Therefore in patience let us possess our souls. Luke 21:19. We cannot change the path to the kingdom. It used to be via the Cross Road, cutting adverse angles with the Broadway of Self, and still is. There is only one way, as there is only one Christ, and that way through the street called Strait.

The most trying thing for most of us is to be patient, to suffer and not complain. But this is the means God has chosen—patience, suffering, more or less severe, according to the purpose He has in view,—to us many a time incomprehensible, and, perhaps, must be until we know as we are known.

But this much seems apparent—that God is working on the plan of the reversal. “Since by man came death, by man came also the resurrection of the dead.” 1 Cor. 15:21. As the devil brought death into life, God will bring life out of death. As he brought tears into laughter, God will bring laughter out of tears. As he brought curse into God’s blessing, God will bring blessing out of his curse. And so it is written, Cursed be the earth for man’s sake,—not the curse of vengeance or ill-will, but of an antidote made necessary, a “counterirritant over the seat of disorder to obtain a revulsive action.”

Not more so the wrath of men than of demons shall praise Him. The very serpent whose bite would cause death, God can use so “that every one that is bitten, when he looketh upon it, shall live.” Num. 21:8. Yea, God can take that serpent, at once the symbol of death and of life, and illustrate the Saviour, through whose death is life: “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” John 3:14, 15.

So, then, the riddle is still: “Out of the eater came forth meat, and out of the strong came forth sweetness.” Judges 14:14. It is the plan now that bread must be got out of the sweat of affliction. Bethel’s ladder whereon angels descend and ascend is based on stony griefs, which, however, are but the gate of heaven. Meteors must be seen through smoked glasses, and even our teardrops might serve to refract and reflect God’s sunlight of love into prismatic bow of promise.

Be patient, suffer, permit to be done with or unto. It is the process of perfection. “My brethren, count it all joy when ye fall into divers

temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” James 1:2–4.

The value of a thing is in proportion to the labor bestowed upon it. When I was a child, there were some children whose lot seemed to my ignorance more to be coveted than others. I noticed they did not go to school,—no lessons to learn, no correction to receive. They did just whatever they wanted to do. Their parents simply let them alone. The others had to go to school. They had hard tasks to perform, corrections to receive, parents frowning to submit to,—a rein and bridle, sometimes stiffly drawn, to insist the way they should and must go.

Standing to-day on the height of riper years and clearer vision, I see the difference: One class, fine, cultured men, like the transparent, brilliant diamond of value; the other, coarse, dark, shapeless, and comparatively valueless charcoal—same in substance, but different in arrangement. All the difference there is between man and man is in their training. Train, strain, restrain,—these three.

Taste this loaf of bread. See how fine its texture compared to that other loaf. Both from the same brand. But one dough has been kneaded more than the other.

Look at that beautiful statue of Athene by Phidias. Whence comes the difference between it and that shapeless block yonder?

Spiritually are not some of us, like ignorant children, thinking that, because God chastens us, we are badly treated, and worse off than others whom He lets alone, forgetting that “whom the Lord loveth He chasteneth”? And because the wicked for a time are not plagued like other men, we, like David, almost wish we were they?

Be patient, brethren. We now see through a glass darkly, but after a while it will be face to face.

“How long, Lord?” Ps. 79: 5. To us, God’s dealings seem sometimes interminable. We do not understand why the cloud hangs over us so long, why the pressure of trouble lasts year after year. We cry out, in gusts of impatience, “How long, Lord?”

This parable helped me; may it help you to be silent, still, and long-suffering: A bar of iron worth £1, when wrought into horseshoes, is worth £2; if made into needles, it is worth £70; if into penknife blades, it is worth £650; into watch springs, it is worth £50,000. What a drilling the poor bar must undergo to be worth this; but the more it is manipulated, the more it is hammered, and passed through the fire, and beaten and pounded and polished, the greater its value.

So with us. Those that suffer most are capable of yielding most; and it is through pain that God is getting the most out of us for His glory and the blessing of others. It will be all right some day. We shall see it all and be satisfied. Yes, great Father, we would like to be watch springs. Go on, stay not the discipline. Take no heed of our cry if sometimes we forget ourselves and question, “How long?”

GROWTH

By J. C. Brower

J. C. BROWER. (Americus, Ga.)

THE seed-planter is the Son of man. The seed is the word of God. In the parable the seed which the man had sown germinated and grew. Thus its brief story is told: “First the blade, then the ear, after that the full corn in the ear.”

It passed from one stage to the other, changing imperceptibly though surely. The transition from the blade to the ear, and the ear to the full corn, demonstrated life. It changed constantly. This is life. Only dead, inanimate things do not change—do not live. Thus the growth went on until in its plant life it reached the “full corn in the ear.” This was attained before the harvester came. It was now complete. Immediately it was harvested. The embryonic plant, inclosed in its hard, impenetrable shell, had, under proper conditions, broken its shell, and finally, in the fruit, had realized the ideal for which it had been striving.

This side of eternity our ideals will never be realized, for all right ideals reach over into eternity, and are an anchor of the soul, both sure and steadfast, entering into that within the veil.

The man in the parable knew not how the seed grew. Jesus stated the same thing to Nicodemus when He said, “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.”

Life is mysterious and beyond man's ken. He sees old earth teeming with life, yet cannot tell how. Life is one of the secret things that belong to God. Deut. 29:29. Yet no man disbelieves physical life, nor does he doubt it. Then why doubt about the life of which Jesus said, “I am come that they might have life, and that they might have it more abundantly”? This was said of eternal life.

Now in the parable the blade could never get back into its former tiny, hard shell; the ear never back into the blade, nor could the full corn in the ear ever go back into the ear. When it passed from one stage to a larger and greater, that passing was final. Never would it pass that way again. It could not go back into its former self again—never!

But, how with you, dear brother? Do you grow? or do you, contrary to the great lesson in the parable, go back into your old self again, sinning as before you were forgiven? Do you, as Dr. Holmes said of the chambered nautilus, “stretch in its [your] last-found home, and knew [know] the old no more”? Or are you knowing the old again, thinking that in the future you will arouse yourself and positively quit thinking your same old illicit thoughts,—thoughts that you wouldn’t have your brother in the pew or pulpit know for the world? Impure thoughts beget impure actions and words; for as a man thinketh, so is he. Do you have the same old envy in your heart, the same irritable disposition? Do you use the same sharp words as before? O brother, as you leave the past, leave it forever. Never return to its sad experiences. A better, brighter now awaits you. Do not hanker after the old shell. If you have really grown, you’ll have hard work to get back into it again. It will take squeezing, and that squeezing may cost you your life.

“Build thee more stately mansions, O my soul, As the swift seasons roll. Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine out-grown shell by life's unresting sea.”

Learners That We May Be Teachers

“WE are learners that we may be teachers. This idea must be imprinted in the mind of every church-member.”

THANKS UNTO GOD.

By Margaret E. Sangster

Now thanks unto our Lord above For all His mercies ever new; For morning sun and evening cloud, For blessings of the rain and dew.

His hand hath dowered our lives with joy, His wisdom o’er our way has been; In Him we’ve found the strength to wage The never-ceasing strife with sin.

We praise our Lord for gift and store, We praise Him, too, for gifts withheld, For every onward step to heaven, For every strife of evil quelled,

For blessings of the hearth and home, For wifehood’s charm, serenely sweet, For children’s voices blithe with song, For groups that round the altar meet.

And ever as we count the good, And sum it in our measures small, Beyond our human powers it seems To tell our Lord’s great love at all.

Jehovah, who art high above Our mortal ken, thou hast revealed Thyself unto our simple love, In Christ our Saviour, Sun, and Shield.

And so all days and all our ways Must with devout thanksgiving brim; As lift our souls their earnest praise, Each syllable a thought of Him.

— Margaret E. Sangster.

BE CONTENT

UNWRAP thy life, of any wants refine; He who with Christ would dine Shall see no table curiously spread, But fish and barley bread. Where readest thou that Jesus bade us pray, “Give us our sumptuous fare from day to day”? Why wilt thou take a castle on thy back When God gave but a pack? With gown of honest wear, why wilt thou tease For braid and fripperies? Learn thou with flowers to dress—with birds to     feed— And pinch thy large want to thy little need. —F. Landbridge, in Nashville (Tenn.) American.

TRY THE SPIRITS.

By Mrs. E. M. Peebles

MRS. E. M. PEEBLES.

Our Saviour, in Matthew 24, speaks of a time when there shall “arise false Christs, and false prophets,” who shall “show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.”

It is comparatively easy to decide upon the questions of Spiritualism, Christian Science, so-called divine healing, and the modern phase of sanctification; and many other of the delusions whose name is Legion. The simple test given in Isa. 8:20 is sufficient: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.”

But there is a kind to which this does not at once seem to be a sufficient test. These frequently appear among the true people of God; and many honest souls have been entrapped by Satan because some one with more zeal than knowledge has appeared and claimed to have a gift, either of prophecy or divine healing, and they dared not say anything against it for fear it might be of God. The words of our Saviour are a sufficient test for these. See John 16:13, 14: “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of himself; but whatsoever He shall hear that shall He speak: and He will show you things to come. He shall glorify me: for He shall receive of mine, and shall show it unto you.”

Notice, “He shall not speak of himself.” The person who really has a miraculous gift will be the last to parade it before the people, saying, “Follow me; I have a gift. God is with me,” but on the contrary, he is humbled and abashed, like Daniel of old when he said, “My comeliness was turned in me into corruption,” and “there remained no strength in me,” and “I stood trembling.” Self is lost sight of in the presence of our Maker, as in the case of Isaiah, who said, “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.” Isa. 6:5. The I is left out, except as it is mentioned with humility and tears because of the sense of utter unworthiness to be used in such a sacred, responsible work. There is no dividing the flock, calling off a little band of followers, with me as the center, but there will be always a drawing to the body of whom Christ is the Head. He may and will weep over the failings and sins that are in the Church; but, like Daniel, he will say, “We have sinned; and have committed iniquity and have done wickedly,” etc. Dan. 9:5. He shares mutually (even though in reality he is not guilty) the humbling of soul and the confession that are due because of the backslidden condition in which the Church finds herself.

Notice again in the text referred to, “He shall glorify me: for He shall receive of mine, and shall show it unto you;” that is, being taught of the Spirit, he can communicate precious lessons of obedience, of humility, of faith and confidence in One who is mighty to save from the sins and errors which every true follower of Jesus grieves over and deplores, and seeks with all the power of his being to turn from. He knows only Christ, and Him crucified. A broken and contrite heart, and a crucified and risen Saviour, in whose merits alone he is, like all others, to trust,—these are his only offerings, and to these will he always point others. Like John the Baptist, he will say, “Behold the Lamb of God, which taketh away the sin of the world.” He “is preferred before me,” “the latchet of whose shoes I am unworthy to stoop down and unloose.” “He must increase, but I must decrease.”

Continue reading: HOW TO KEEP FROM FALLING