Patience is a grace that we need constantly to exercise. There is no calling or condition in life in which we can be exempt from trials and temptations; and consequently the need of patience. The path that leads to the “many mansions” of our Father’s house is not a path of ease or pleasure-seeking, but is toilsome and self-denying; and the Christian pilgrim will never find occasion to say, I have no need of patience. It is true, there are joys and blessings by the way, but these in our present state are not without alloy, and we have need of the patience of hope.
In our daily life, in its varied duties, cares, and annoyances, we need the sweet grace of patience. This is one of the lessons that our divine Teacher is constantly striving to impress upon our hearts; and at every step of our onward progress we are tested upon this point.
Not unfrequently we fail to bear the test, and bring to ourselves sorrow and regret. It is only when we rely upon Christ our Saviour that we can have grace to overcome, and possess our souls in patience. In the school of Christ must we learn the all-important lesson of patience in well-doing. He has set before us a perfect example of patience. He was made like to his brethren—tempted in all points as we are. And though “he was oppressed, and he was afflicted, yet he opened not his mouth.” He overcame the power of temptation, and to us he says, “Be of good cheer.” Yet it is only in proportion as we recognize our Saviour in the discipline of life, in its disappointments, losses, cares, and anxieties, its pain and weakness, its sorrows and bereavements, and hear his voice saying, “It is I, be not afraid;” that we can comply with his exhortation: “Be of good cheer.”
To believe and recognize Him as always near and mighty to save is the only antidote for our doubts and fears. Then when the winds and waves of trouble beat upon the frail bark of the Christian mariner, he may hear, amid the roaring of the billows and the noise of the tempest, the voice of Jesus as he walks upon the troubled waters, saying, “It is I, be not afraid.” So long as we voyage upon the perilous ocean of this life, we need not be surprised if we are sometimes “in the midst of the sea, tossed with waves.” But he whose watchful eye ever discerns all our danger will not permit us to sink, but will say to the raging storm—“Peace, be still.”
It is the design of all our trials to work in us that humble and patient spirit so acceptable in the sight of God. The apostle James says, “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 happy state of which the apostle speaks is to be attained through the discipline of temptations or trials, by which our faith is tried, in which patience must have its perfect work. We are not apt to consider a season of trials as an occasion of joy, yet the apostle says, “Count it all joy,” knowing that the discipline it affords, though painful for the time, is designed to repay us richly in the end. “Now no chastening for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” Heb. 12:11.
We should in no wise yield to despondency or become disheartened on account of trials. They are needful to prove us, to correct our faults, purify our affections, and remind us that this world is not our abiding home. Are they not an evidence of God’s special love and watchcare over us? For whom the Lord loveth he chasteneth, or correcteth. If we are without correction, then are we not children. The psalmist says, “It is good for me that I have been afflicted.” Ps. 119:71. “Before I was afflicted I went astray, but now have I kept thy word.” Verse 67. And Paul says, “We glory in tribulations also, knowing that tribulation worketh patience.” Rom. 5:3.
Christ, who sits as a refiner and purifier of his people, permits our trials, that through suffering we may be purified, and bring forth the fruits of the Spirit with patience. There is always a “need be” in sufferings to which he appoints us. “Though now for a season, if need be, ye are in heaviness through manifold temptations.” 1 Pet. 1:6. That vast multitude, seen in prophetic vision, whose robes were made white in the blood of the Lamb, are they which came out of great tribulation. Not one amid all that white-robed throng escaped the trying ordeal; neither can we escape; for “we must through much tribulation enter into the kingdom of God.” Acts 14:22. They sought and obtained the great reward through “patient continuance in well-doing.” If we would be accounted worthy to appear in that future kingdom of glory with our robes of character made white in the blood of the Lamb, we must continue patient in well-doing, and cheerfully accept the discipline that shall fit us to enter there.
But while we seek for grace to overcome, and patience to endure, we should not be unmindful of the fact that patience is closely allied to temperance; that obedience to the laws of health greatly promotes the exercise of that patient spirit so highly commended in the word of God, while disobedience is a hindrance. Overexertion and undue anxiety in the cares and business of life are unfavorable to patience; so also is excess in any direction; especially is this true in the indulgence of appetite. When overcome by the power of appetite, we lessen our power to overcome in other respects. Patience and temperance are twin virtues that walk hand in hand.
“Every one that striveth for the mastery is temperate in all things.” In those races which were celebrated near Corinth, those who contended for the prize subjected themselves to the most careful diet, strict temperance, and self-denial, without which no one could expect to succeed. This they did to win a wreath of laurel, which was considered a token of special honor. The laurel wreath would soon wither and decay, and the honor was but transient. If they could thus deny themselves to win a crown that so soon would fade and perish, cannot we be temperate and self-denying, who seek a crown of immortality that fadeth not away, the honor and glory of which is eternal? Shall we not lay aside every weight that we may run with patience the race that is set before us? Every victory gained is a step forward. The path of duty and obedience is the path of safety and will bring us at last to the heavenly Zion, with songs and everlasting joy. “Then let us not be weary in well-doing; for in due season we shall reap if we faint not.” Gal. 6:9.
NELLIE F. HEALD.
Temple, N. H.
Death vs. Coming of the Lord.
By A. Smith
WHEN the importance of faith in the second advent is urged, we are often met with the objection that a preparation for death constitutes a full preparation for the coming of the Lord, and hence we need give ourselves no concern about the latter event, whether it come soon, or is long delayed.
Suppose the same objection had been urged against Noah’s solemn warning of the coming flood. Does any one believe that in the face of such warning one could have been prepared for death, in a scriptural sense, while living in disbelief in, and contempt of, that warning? Who among those who disbelieved John the Baptist’s preaching were prepared for death? But few of the zealous religionists of his time believed that Jesus was the Messiah. How many such were prepared for death?
The Bible abounds with the doctrine of the second advent of Jesus, and it is certain that a generation will be reached, if it is not already living, when that event will be as much a reality as was the flood to those who heard Noah’s preaching; and a preparation for death, therefore, at that time, will constitute a belief in, and preparation for, the second advent; or, in other words, no one will be prepared to die in the Lord who knowingly rejects the ample Scripture evidence of Christ’s second appearing. We venture the proposition that every true Christian heart loves the subject of the second appearing of Jesus; and what one loves is quite apt to occupy much thought, and be the principal theme of conversation. Those who love his appearing are to receive a crown of righteousness. 2 Tim. 4:8. How about those who hate his appearing? See 2 Pet. 3:3-7.
If some dear friend, a father or brother, were in a distant country preparing for us a home, how anxiously would we remember his promise to return. Every letter would be searched for the much desired information as to the time; and what pleasure we would experience when the period should be near at hand! The house would be put in order, and everything would be in readiness to give him a hearty welcome.
The true people of God, in all ages, have looked forward to the second appearing of Jesus as a most desirable event. See Jude 14; Job 19:25-27; 1 Pet. 1:3-13.
Though so much stress was laid upon the subject by Peter and Paul, they regarded it as an event to occur in the, to them, distant future, but still as an incentive to purity and holiness, as we have seen. How strange then, that now, when Paul’s caution has expired by limitation, so many of those who profess to love Jesus, should so lightly esteem his promise to come again. John 14:2, 3.
The “day of the Lord,” ushered in by the close of Christ’s ministration in the sanctuary, which is equivalent to the close of probation for man, just previous to his second appearing, is one of awful solemnity, in view of which God requires his faithful watchmen to sound the alarm. Joel 2:1, 2, 15. (The army spoken of in this chapter consists of holy angels. Chap. 1:14, 15.)
Upon the world that day will come unawares. Christ said of the antediluvians, that they knew not till the flood came and took them all away. They knew not because they believed not. Noah had faithfully warned them, and the flood came notwithstanding their unbelief. And “so” says Christ, “shall also the coming of the Son of man be.” Matt. 24:37-39. But comparatively few will believe the proclamation of the second advent; but their unbelief will not delay its approach. Christ says that it will come as a snare upon the world; that is, suddenly, unexpectedly. Luke 21:35.
“Well then,” says one “we can know nothing about the time, and hence it is unimportant.” But the people of God are not regarded as dwellers on the earth, and hence the asseveration does not apply to them. See Heb. 11:13-16. It will come as a thief in the night. 2 Pet. 3:10; 1 Thess. 5:2.
The thief comes in the night, supposing the inmates of the house to be asleep; and such will be the moral condition of the world at the approach of the day of the Lord. But God’s people will be found watching, and, to prevent drowsiness, will keep their lamps trimmed and burning; that is, giving light. Ps. 119:105, 130; Luke 12:35-40; see Eph. 6:14.
Exercise also is necessary to prevent drowsiness, and hence activity in warning others of the approaching danger will be a characteristic of the wakeful ones.
The object of our waiting or watching is not so much to find out how soon that day will appear, as, in view of the evidence of its proximity, to ascertain our own fitness to meet the peculiar dangers of the times, and to stand the test of the Judgment.
“When the Son of man cometh,” says Christ, “shall he find faith on the earth?” Evidently not much. Few will believe the warning, and fewer still will be fitted to stand the final test.
The last message of mercy is being given to the world (Rev. 14:9), just before the second appearing of the Saviour. We should beware how we suffer ourselves to be deceived with the idea that we are prepared to die in the Lord while we reject its solemn claims upon us.
If we are prepared for the second coming of the Saviour, whether we live to witness the awful scenes that herald its approach, or whether we sleep in Jesus, we shall be accepted of him.
“Surely I come quickly. Amen,” are the closing words of the Revelation. Let every true Christian heart respond with the beloved disciple, “Even so, come, Lord Jesus.”
A. SMITH.
Ottawa Co., Mich.
Leave Not to Chance What Foresight Can Provide
LEAVE not that to chance which foresight might provide for or even prevent.
Luck Is Being Ready at Duty
THERE is no such thing as luck. It’s a fancy name for being always at our duty, and so, sure to be ready when the good times come.
The Second Coming of Christ.
By T. S.
IS IT NEAR AT HAND? GENERAL VIEW.
In our previous articles upon this subject, we have spoken of the importance, the necessity, and the nature of the coming of Christ, and the effect it will have upon the cases of the righteous and the wicked. We have shown that this coming is one of the fixed events in the plan and purpose of God concerning this earth, as revealed in his word; that it is to be personal and visible; that it is attended with the resurrection of the dead and the breaking up of the face of nature, and brings a complete end to the present order of things; and that while the wicked find it the end of all their hopes, and the opening of the pit of eternal night, the righteous find it the radiant gateway to everlasting life and unending joy.
These points being settled beyond the possibility of contradiction, we now reach a question of all-absorbing interest: Is that coming with its associate events now near at hand? Are these the last days? Is this the generation upon which rests the responsibility of preparing to meet, personally, this amazing change? All kinds and classes of evidence which have any bearing upon this subject, respond to this question with a decided and emphatic, Yes.
There are some considerations of a general nature which may properly be considered at the head of the long list of evidences on this question.
1. There are but few who will contend that the present state of things is to continue forever. Generations are not to succeed each other, each in its turn dropping into the tomb, through an interminable future. God’s word plainly declares this, and affirms that there is a day of Judgment appointed to close up and review all these ages of human probation.
2. This matter being regulated by a fixed plan, we inquire what great features of the plan of salvation were to be developed before this end. The time thus far passed over may be divided into four periods or dispensations: the antediluvian, the patriarchal, the Mosaic, and the Christian. The Christian age is to be the last; for Christ, in his opening sermon plainly intimated that the system he came to introduce should last till heaven and earth should pass. There is no other dispensation in probation to succeed this; and this has already extended over 1800 years, which is longer than any of the dispensations that preceded it. Has not all been accomplished by it which it was designed to accomplish? Why may it not very speedily close?
3. Truth for the world has reached its full development. In various ways God has communicated his will to men. He has communed with them personally, and his instruction has been preserved by tradition among men. He has taught them through types and shadows, gradually leading their minds to the highest forms of perfect truth. Finally the gospel truths of the present dispensation have been taught in all their clearness, and the volume of the Sacred Scriptures completed. And this the world has had for over eighteen centuries. There is no new revelation to be made. What further wait we for in this direction? So far then as the development of this part of the plan of redemption is concerned, who can say that we are not near the end?
4. There are two special covenants brought to view in the Scriptures, called the first and the second, the old and the new. The first was made with Israel when they were brought out of Egypt, Ex. 19 : 3-6, and continued in force till the first advent. The second was introduced and confirmed by Christ. This is to reach to the end, and introduce the church to the perfection of the heavenly state. Heb. 8 : 11, 12. Under this covenant we have lived already about eighteen and one-half centuries. There is nothing further in this direction. Who can say that the time is not near when the perfect blessings of this covenant are to be realized? The conclusion is natural and consistent that that time must now be at hand.
5. The preaching of the gospel has compassed the earth, and penetrated to its remotest bounds. Commencing in Asia, and shedding its light at first upon the remotest East, it has come westward with the course of day, till, having traversed both hemispheres, it now looks from its watch-towers on our western coast, across the Pacific to the cradle of its beginning. What further can it do?
But, says one, the gospel has not yet converted the world, and therefore its work cannot be done. We answer that it has never been predicted that the gospel should convert the world. It is said that it should take out of the Gentiles a people for Christ’s name, Acts 15 : 14, and that it should be preached in all the world for a witness unto all nations, and then the end should come. Matt. 24 : 14. And it has already been preached so extensively that the prophetic vision can be abundantly fulfilled which represents some as saved from every nation, kindred, tongue, and people. But little, if any, of Matt. 24 : 14, remains to be fulfilled. Surely the gospel has about finished its work.
5. Christ has certain well-defined positions to occupy, and offices to fill in the plan of redemption: 1. As the author and introducer of the hope of salvation from sin. This hope was brought in when it was promised on the threshold of paradise lost that the seed of the woman should bruise the serpent’s head. 2. As the invisible leader and instructor of the people all through the typical dispensation. 1 Cor. 10:4. 3. As our example and prophet here upon the earth. 4. As our sacrifice upon the cross. 5. As our great High Priest in the sanctuary in Heaven. And 6. As glorified King over all, when the work is accomplished. The first, second, third, and fourth, acts in this great plan, were long ago completed. For over eighteen hundred years our Lord has acted as priest. One change more shall install him as King, and redemption will be finished. No man can show that his priestly work is not about to close. On the other hand, it can be clearly shown that it is now almost finished. The reign of Christ as king is near at hand. T. S.
“Where is Your Faith?”
By Roswell Fenner Cottrell
THE importance of faith in the plan of redemption and salvation can hardly be over-estimated. “Without faith it is impossible to please” God. The promises are to those who believe. “He that believeth and is baptized shall be saved.” “Being justified by faith,” says an apostle. “Believe on the Lord Jesus Christ, and thou shalt be saved.”
It seems, that the first sin of our race arose from doubting the word of God. The tempter suggested a doubt of God’s veracity: “Yea, hath God said,” &c. Then follows the positive denial: “Thou shalt not surely die.” Now as doubting and unbelief resulted in sin; it is reasonable that faith in the word and promise of God should be made of great importance in the plan of saving men from sin. Unbelief leads us away from God; faith leads us back to God.
Faith is not sight. It takes hold of the naked promises of God. It does not believe that we shall be saved from our past sins, because we have done so well in keeping the commandments of God; but because we simply rely upon his promise of pardon. We believe God. We believe his love toward us. We believe on his Son who is set forth as a propitiation for our sin. Our sins were laid upon him. We believe it, and accept of him as our Saviour. We believe in the efficacy of the blood that cleanseth from all sin; and are FREELY justified by his grace.
But faith does not release us from our obligation to obey God and keep his commandments. “Do we then make void the law through faith? God forbid! yea, we establish the law.” If we simply believe for the remission of past sins, we acknowledge sin to be sinful and the law which condemns it to be right. If doubt and unbelief lead to sin; faith leads us out of sin, which is the transgression of God’s law, back to obedience. The person that is saved by faith from his transgressions is no less careful to obey the good law that condemned him. He knows that it is right; that in justice it condemned him; and consequently it should be the rule of his future life. It was his transgressions of the holy, just, and good law that nailed Him who did no sin to the cross. To take license then to sin would crucify the Son of God afresh. Those who appreciate his grace in their salvation through faith in his blood cannot do this. The law has been honored in the death of the sinless One for our transgressions of it. It has been magnified, lauded, praised, not only in the teaching of Jesus Christ, but in his death for its transgression. His teaching established every jot and tittle of the law, Matt. 5:17-19, his death for its transgression establishes it; and he that is saved from its curse by his death will praise, exalt, and establish it by future obedience.
Hence, while we realize the importance of faith in order to salvation, we will no less realize the importance of future obedience to the commandments of the law of God. While we rely solely on faith in Christ for pardon for the past, we should live as though our final salvation depended upon our future obedience. The saved in the kingdom of God will be those that have washed their robes of character and made them white in the blood of the Lamb. “The just shall live by faith;” and “the doers of the law SHALL BE justified” in the Judgment.
There is present truth in the unfolding of the plan of salvation. Do we believe it? Where is our faith? Are we growing strong in faith and love? Ah! there is danger. Our faith must be made perfect by works. Shall we be so unwise as to let our faith die, choked out by the cares and love of the world, and finally fail of the great salvation which is so near? Those who lay hold on eternal life by faith, hold fast, and endure, will be saved. We may be saved; let us make it sure. R. F. COTTRELL.
Editorial Correspondence.
By John Nevins Andrews
RETURN TO SWITZERLAND.
When my work in Prussia was finished, I hastened my return to Switzerland. Bro. Ertzenberger kindly accompanied me to Cologne to aid me in setting out, and then returned to enter upon a course of lectures at Hilden. As we separated we commended each other to the blessing of God, which can alone give us success in his work. From Cologne my route was up the west bank of the Rhine to Mayence, where I crossed to the east side and made my way direct to Basel by way of Darmstadt and Carlsruhe. From Mayence to Carlsruhe my only companion in the compartment of the car which I occupied was an officer of the Prussian army. He saw that I had some difficulty in talking with the conductor and volunteered to aid me, saying that he understood a little English. I thought it a favorable time to learn something concerning the bearing of military affairs upon our own people, as he seemed interested to talk with an American, and very free to give me any information. In answer to my questions, he gave a very interesting account of the discipline in the Prussian army.
The military authorities consider it of great consequence that a soldier should have some education; for his officer is often compelled to depend upon his judgment as to what he has seen, and to accept his statements, which are often of little value unless he has ability to calculate. He said that when the officers find an ignorant soldier, the government takes the case in hand and traces it out till they ascertain where this man was brought up, and then they punish that village or city for allowing a young man to grow up among them in ignorance. If ignorance makes a man unfit to serve as a common soldier in the Prussian army, is it no detriment to Christ’s soldiers, who have to act in matters of infinitely greater consequence?
I asked this officer if they ever had cases of persons who thought it not right to bear arms. He said that they had quite a number of such cases. I asked him what they did with such persons, whether they shot them, or whipped them, or inflicted violence upon them in any way. He said that they did none of these things, but either imprisoned them, or made them work upon the fortifications or in the hospitals. I thought it important to learn this, as the discipline of the Prussian army is well known to be very severe, and as war is liable to break out at any time.
After he had spoken much concerning military matters, he said he would like to know for what purpose I had come to Europe. This was just the question I wished him to ask. I told him that I had come to Europe for the purpose of showing the people that the coming of Christ in the clouds of heaven is now very near at hand; and also that I might call their attention to the fact that they are breaking the fourth commandment of the law of God in not hallowing the day of the Creator’s rest. I proceeded to give my reasons, very briefly indeed, but with some degree of distinctness, and as he had invited me to speak he had the courtesy to listen. He said these things were all new to him. I promised him some books, and have fulfilled the promise as far as my supply would admit.
In reporting our meeting at Hilden, I omitted to mention that a Baptist lady, who had formerly lived in Wirtemberg, said that during the past twenty-five years some thousands of people in that part of Germany have embraced the faith of the near advent of Christ. The lady herself is one of the number. I regret to add, however, that these people have adopted the idea that they must remove to Palestine, and that many have actually gone thither. This lady did not adopt this view, and I think others did not also.
When I reached Basel, I called again on the printer of whom I have spoken, and had an interesting interview with him and his family. Basel is a beautiful city on the frontiers of Germany and Switzerland, and near to France. I have a great desire to hold meetings in this city. And now, having returned to Switzerland, my constant prayer is that the work of God may here begin to advance in a powerful manner.
J. N. ANDREWS.
La Coudre, Neuchatel, Suisse.
The Fruit of Folly.
By Uriah Smith
IN the REVIEW of March 25, 1875, we referred to the time set by Wm. C. Thurman and his party, for the Lord to come, and the disappointment that was sure to follow. The time set, April 19, 1875, went by, as there was no reason whatever to suppose that it would not, and those engaged in that movement are now reaping the fruit of their disappointment. They unfortunately succeeded in some places in making stir enough to attract the attention of the community, and now the papers are full of jeers over the failure, and new satires upon Adventism.
A reporter gives quite a lengthy account of the meeting in Chicago, where Mr. Thurman met his deceived followers on that eventful night. As it began to become evident that the time would pass, he is represented as saying in mournful tones: “We feared our ignorance, we invited inquiry. If we were mistaken, why was it that learned divines were unable to detect it, and save us from our errors?” This is cool. The world was full of evidences to show the fallacy of his position, which he might have seen but for his dogged obstinacy in shutting his eyes to the light. In issuing the last number of his paper, he assured his readers it would be the last. Will he keep that pledge? or will it be like those which have been given by so many others before, no more to be depended on than the shifting of the fitful breeze? Heaven save the community from the further infliction of expositors who are drifting about without chart or compass, anchor or rudder. U. S.
Peter’s Ladder—How to Climb It.
By A. C. Bourdeau
PETER’S ladder, which sets forth true sanctification as being a progressive work, is composed of eight rounds: “Giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.” 2 Pet. 1:5-7. There are seven steps from faith to charity. The convert has first a deep sorrow for his sins; or “repentance toward God, and faith toward our Lord Jesus Christ.” From this point, the work is onward and upward till the top round is reached. But sanctification is a work which is not accomplished in a moment; neither should it take long years of anxious toil to attain the most excellent grace, charity, or love.
In music the diatonic scale consists of eight sounds with seven intervals called steps, of which two are small and five are large. The scale is likened to a “ladder,” and it is but carrying out the figure to apply the term “step” to the parts of it. In going up the scale from one to eight, the eighth tone is the octave of the first; and in ascending from this point the same tones in the scale are gone over, yet they range an octave higher, and so on.
Thus it is, in a certain sense, in going up the ladder of Christian sanctification. In adding to faith virtue, and the rest of the Christian graces, when the eighth round, charity, is reached, it is, as it were, the octave of the first, it is operative, or working faith—faith that works by love and purifies the heart. This kind of faith is needed in the earliest stages of Christian experience. At this point the child of God finds himself on a higher plane of action. He realizes that he must hold fast whereunto he has attained. And as he continues to ascend, in perfecting the work that he has begun, he steps onto the same rounds in the ladder, yet they range higher. In this way, we may truly sing as we go:— “We are climbing, climbing, CLIMBING up Zion’s hill.”
A. C. BOURDEAU.
The Mirror of a Christian's Character
A REAL Christian seldom sees a defect in his neighbor. A pure lake reflects the beautiful sky, and the whole overhanging trees, but when it is rough it reflects nothing that is pure. A bad man—a real scoundrel—seldom sees a good trait in the character of his neighbor. An imperfect glass reflects nothing correctly, but shows its own deficiency. A perfect mirror reflects nothing but bright and pure images.
Time Is Precious.
By R. F. Cottrell
WE are hastening to the Judgment. Each has an individual case to be decided. The decision will be eternal. When once made it never can be reversed. It will be life or death, saved or lost, eternal life or everlasting destruction. And this momentous and everlastingly irreversible decision depends upon the manner in which we spend a brief period of time—the little while that lies between us and the decisive moment. Eternal destinies hang upon this little span of time. How important then that it be spent aright! How prodigal to squander the precious moments, the hours, the days, of which it is to be composed!
Precious time! the price of eternity put into our hands! Who of us values it as we ought? I fear I do not. Yet it is my earnest desire and prayer to God that I may value it and improve it as I ought. It is only by the help of divine grace that this can be done. Who is sufficient for this? The answer is, and the only answer, Our sufficiency is of God. He condescends to give the Holy Spirit to those who ask—ask in faith, nothing wavering—and are ready to do the will of God in all things. “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.” 1 John 3:22. “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” John 15:7.
Prayer and faith and labor must be combined. And he who labors unselfishly for others' good, labors best for himself; and such labor persevered in will not lose its great reward. There must be a constant and enduring effort; but through the help of God we may finally triumph. Thanks be to God who giveth us the victory through our Lord Jesus Christ.
R. F. COTTRELL.
Reverence.
By Joseph Clarke
WHEN Ahab, that very wicked king of Israel, was severely denounced by Elijah (see 1 Kings 21: 17-27), it is said of him, that he rent his clothes, put sackcloth upon his loins, fasted, lay in sackcloth, and went softly; and the Lord was moved by his repentance to delay the threatened judgments till Ahab's death (see verse 29). This great favor shows that God highly esteems those who cultivate and exercise reverence for him, and for his word and his people; and although the Bible gives no encouragement that Ahab's repentance transformed his character, so as to fit him for Heaven, it at least won for him a life-long reprieve and delayed the execution of judgment.
For want of reverence, Korah, Dathan, and Abiram, were, with their families and effects, swallowed up in the yawning earth. We read of a similar instance in Jeremiah 36: 23. A message from God to a wicked king, was contemptuously cut in pieces and thrown into the fire; and in verse 24, we are informed that they were not afraid, nor rent their garments; therefore, God denounced greater judgments against them. (See verses 27-32.)
The best evidence of true reverence is a genuine, deep, unaffected humility, pervading the whole framework of the character; while the opposite trait of irreverence is manifested by acts of pride. Irreverent behavior is expected from the wicked and profane; but the least act of pride on the part of Christians becomes irreverence and profanity. Still there is something in irreverence distinct from pride, that may reveal itself in careless acts of levity, or in sallies of wit or irony, when too often or improperly used.
But rules fail in some points of Christian deportment; for such is the call for irony sometimes in this struggle of life, that it cannot be suppressed; but the humble child of God, who walks by faith and has the inspiration of the Spirit, will not be irreverent or profane; for he lives near to God and cultivates meekness and love.
We should walk softly before God, and carefully and prayerfully seek for grace and wisdom from above. We should seek righteousness in all the humble, as well as the higher, walks of Christian life. We should seek meekness also; for this is a test of scholarship in the school of Christ.
Irreverence is shocking to the warm-hearted, loving Christian, and its opposite, reverence, is comforting and strengthening to the soul of the true-hearted child of God. He who reverences God most will also, in the same degree, love and esteem his fellow-man. With deep reverence for God in the soul, we will take an interest in the meanest child of Adam, with whom we are compelled to associate in the common walks of life; and the same tender love by which God has subdued our wayward hearts, we shall manifest in all the walks of life, and even the most erring will be won by our sympathy and tender care.
But we must leave our subject only touched upon. Dear reader, will you finish it practically in your life? JOSEPH CLARKE.