Review and Herald, Vol. 48, No. 25. (12/21/1876)

Review and Herald

Dec 21, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 21, 1876

WISDOM AND KNOWLEDGE.

By E. P. D.

“My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding.” Prov. 2:1–6.

The volumes of thought introduced in the foregoing, can be easier conceived than expressed. And yet were these eloquent expressions of the wise man shorn of their sentimental vesture subjecting only the one grand idea of wisdom to the comprehension of finite minds, who could perceive its limits? Who can fathom its depths? Who can look away to the source from whence it came and conceive of the mysteries of its birth, and, when but an infant in days, the extent of its power? None but he who hath put wisdom in the inward parts, and given understanding to the heart. Job 38:36. And yet, all are to understand its important use. The simple may be enriched by it; for we read that whilst the law of the Lord is perfect converting the soul, the testimonies of the Lord are equally sure making wise the simple. Ps. 19:7.

Thus we discover the inseparable connection of the two great avenues of divine wisdom, the commandments of God, as revealed in his word, and the testimonies of the Lord, as developed through the manifestation of the Spirit. And so we read, “My son if thou wilt receive my words and hide my commandments with thee . . . then shalt thou understand the fear of the Lord and find the knowledge of God; for out of his mouth cometh wisdom and understanding.” Prov. 2:1, 5, 6.

We are, then, first to understand the fear of the Lord, which is the beginning of wisdom. Ps. 111:10. Then we shall have laid the foundation for the reception of a wise course of instruction through the testimony of Christ (Rev. 12:17), which is the Spirit of prophecy. Rev. 19:10.

“If thou criest after knowledge, and seekest her as silver and searchest after her as for hid treasures”—these are the conditions of its attainment. I see in this a broad distinction between wisdom and knowledge. The one is set forth as a reward to him who seeks, cries, and searches, for the other.

An expression from Pope would seem apparently to define them both. Wisdom and knowledge, far from being one, oft-times have no relation. For Knowledge is replete in thoughts of other men; Wisdom is content with its own. Knowledge, a rough unprofitable mass, the very material with which Wisdom builds, until hewn and squared and fitted to its place, oftentimes doth but encumber whom it seemeth to enrich. Knowledge is proud that she has learned so much. Wisdom is humble that she knows no more. So it is that knowledge does but furnish us the tools with which we construct the outer walls of wisdom’s palace halls. A man may have an extensive knowledge of chemistry, and then be unable to give a practical demonstration of it by analysis. One may have a knowledge of all the sciences, and yet find himself only in possession of the thoughts of other men, which if transmitted to others as they were received, without due meditation, which develops other and richer thoughts and stores them away in wisdom’s treasure-house, they do but encumber whom they seem to enrich.

This may properly be termed the wisdom of this world which is foolishness in the sight of God, and may be likened unto a tunnel, which, though it receives much it retains nothing, and runs dry in about one-half the time it takes to fill it, because it has a big mouth and no bottom.

Knowledge, like the diamond, must of necessity be conspicuously displayed, to be appreciated. Therefore it seeks public life. It shines in the social circle, sparkles in the mansions of the rich, and flashes in the sunlight of national honors, talks long and loud upon the scientific problems and theorems of the day, chiefly for display, whose love is in the reward of praise and approbation.

Wisdom is contented with her own, abides in seclusion, humble, quiet, modest, speaks volumes in a word, born of a noble parentage,—not of the world, but from above. It is exemplified by our Saviour in the revelation of great and sublime truths so simplified that the little child may understand them, and be led to a life of holiness by conforming to them.

It was said of Pelucido that he was a very great genius in this respect; for when he spoke in the senate he was wont to convey his ideas in so simple and so happy a manner as to instruct and convince every hearer, and to enforce the conviction through the whole illustrious assembly, and that with so much evidence that you would have been ready to wonder that every one who had spoken had not said the same things. But Pelucido was the only man that could do it. This is wisdom.

But it was not characteristic of this great man only. There seem to be those among the people of to-day, that are in possession of this priceless gift. Those more especially upon whom God hath bestowed great measures of the heavenly wisdom which was in our Saviour, who before the assembly, in conversation, and in writings, deliver their thoughts in so plain, so easy, so familiar, and perspicuous a manner that you both understand and assent to everything they say as fast as you read or hear it. Hereupon some have been ready to conclude in haste, Surely this person says none but common things. I knew as much before, or could have said as much myself.

This, many find to be a sad mistake; and it arises from their inability to discern between that wisdom which comes from above and that which is earthly.

But the most distinguishing feature of this spiritual gift is that of good fruits. It is a tree of life; its yield is bountiful. Its branches are never encumbered with pride, egotism, prejudice, dogmatism, prating, reviling, or anything of the kind; but on the contrary, these are most powerfully assailed; for wisdom sees them all in their odious deformity, and receives an impulse to hate, avoid, and shun, them, while upon the other hand it gains a glimpse of the beauty and loveliness of candor, docility, meekness, kindness, affability, liberality of feeling and independence of thought, which urges one to assume and wear these more than earthly ornaments—the legitimate fruits of wisdom, not the knowledge, which comes and goes with the rapidity of thought, but a living fountain ever flowing with sparkling gems of original thought, not successfully attained by a solitary effort of the mind, but by a prayerful crying and thirsting for it.

If any man lack wisdom, let him ask of God who giveth liberally and upbraideth not. Jas. 1:5. And a constant vigilant watchfulness is necessary lest those thoughts which are productive of good vanish away leaving the mind subject to those impressions which too often plunge the individual into perpetual error and misjudgment.

Understanding is a term which may be said to be synonymous with wisdom. For wisdom is defined to be the use of the best means for attaining the best ends; and in this sense is implied the union of high mental and moral excellence. And to understand is simply to receive into the intellect that which comes through the medium of the senses. The one is simply an instrument in the economy of the other, for its development into perfection. To accomplish any purpose in life, it must first be understood. Therefore, happy is the man that getteth understanding. And wisdom resteth in the heart of him that hath understanding. Prov. 14:19–33.

It is the basilar principle of the great work of creation, and without it the great Author of the material universe would forever have remained a unit. But we read, “By understanding hath he established the heavens.” Prov. 3:19. And again, “Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.” Isa. 40:28. The froward, heady, and highminded, who think more highly of their own moral and intellectual worth than of the virtue of humility, get never the faintest glimpse of the excellence of wisdom, for such cannot bear the reproof God sends to develop in them a wise and understanding heart. They pray earnestly for its possession, but ignore the beneficent manner of its gift.

“The ear that heareth the reproof of life abideth among the wise. He that refuseth instruction despiseth his own soul; but he that heareth reproof, getteth understanding. The fear of the Lord is the instruction of wisdom; and before honor is humility.” Prov. 15:31–33.

If I rightly understand the force and importance of this scripture, it is to teach submission to the wise arrangements of God for our development into a higher moral and intellectual life. “My people are destroyed for lack of knowledge.” Hos. 4:6. Every son and daughter of Adam has a most important concern in the affairs of the life to come. Therefore it should be a matter of the highest moment for every one to understand, to judge, and reason right about the things of religion. From this it appears to be the necessary duty, and for the interest of every person living, to improve his understanding, to inform his judgment, to treasure up useful knowledge, and to acquire the skill of good reasoning, as far as his station, capacity, and circumstances in life, furnish proper means. So a studious application of the mind, though ever so latent its faculties, to the study of divine revelation, together with a close observation of external surroundings, will supply the intellectual regions with living streams of useful knowledge, sowing the seed which shall one day spring forth into verdant fields of never-withering fruit of heavenly wisdom. And thus with the mind enriched with gems of truth from the great book of nature and revelation, we may say with the apostle, “Howbeit we speak wisdom among them that are perfect, yet not the wisdom of the world, but we speak the wisdom of God.” 1 Cor. 2:6–7.

E. P. D.

Leoni, Mich.

DELAYING OBEDIENCE.

To have the understanding enlightened in regard to duty, and the conscience so thoroughly awake as to make one feel uneasy in the neglect of it, and yet to be surrounded with advisers, wearing the name and title of Christians, who are continually urging further delay, is about as uncomfortable a position as a person of fervent piety needs to be placed in. To rebuke such advisers in the faithfulness of the gospel, and yet, at the same time, to behave toward them with becoming meekness, is not the easiest thing in the world. Nevertheless, the idea that we may postpone our obedience to God for a little season, notwithstanding our convictions, is not to be tolerated.

Suppose, for example, that a person becomes convinced that it is his duty to observe the Sabbath of the Bible—the seventh day of the week. Forthwith he is assailed by his associates with the suggestion that he ought not to be in a hurry—that he ought to take plenty of time for consideration, at least a year. Plausible as such advice is, we offset it with a simple passage of scripture: “I thought on my ways, and turned my feet unto thy testimonies; I made haste and delayed not to keep thy commandments.” Ps. 119:59, 60. Here the psalmist testifies that he turned his feet to obedience, so soon as, by thinking on his ways, he found that he was walking astray.—He made no delay about it; he did not go about to consult the wise men of the nation; he did not examine the writings of the rabbis and doctors, to see if there was not some way of getting round the duty; he made haste to render obedience. But, now-a-days, as soon as a person’s conscience begins to lash him for neglected duty, he is advised to be very careful about running too hastily. Well, we would not wish one to be too hasty; but, on the other hand, it may be well to consider whether there is not such a thing as being too tardy. Conviction of duty is not to be trifled with. When any one does violence to his conviction, he feels that he disobeys God; and such disobedience is sure to be followed by disastrous results. The voice of conscience grows more feeble and (if the disobedience be persisted in) becomes, at length, hushed in silence. It may continue to reprove with regard to other duties, but with regard to that particular one which has been made the object of willful neglect, it reproves no more. As a necessary consequence, the soul suffers the loss of all those blessings which obedience in that one thing would bring.

Nor is this all. Conscience, having yielded to corruption in one instance, becomes ready to yield in another. Its sternness has been overcome, and it no longer

guards the soul with that security which it had been wont to do. It is to the soul what the sense of modesty is to the female; and, as the female cannot allow her sense of delicacy to be trifled with without incurring the risk of a total loss of virtue, so the conscience cannot, in a single instance, be abused without incurring the danger of becoming “seared with a hot iron.” We will not undertake to say that this is in every case the result; but we do say that there is great danger of it. We insist, therefore, that when one understands what is duty, he ought to lose no time in putting it in practice. Let him remember, too, that the wrath of God is revealed against those “who hold the truth in unrighteousness.” Rom. 1:18.

But the possibility that one may be mistaken as to his duty is often urged as a reason for delay. There may be something in this; at least, it seems plausible. Generally, however, this objection is more specious than solid. At all events, it is so with regard to those things which are the subject of direct and unequivocal command. With regard to the Sabbath, we have no hesitation in saying that it savors of “the wisdom that is earthly.” The object of those who urge it is to induce a deference to the views of those who have acquired great skill in explaining away the divine law. But we hold, that however doubtful may be the teachings of Scripture with regard to such questions as are purely doctrinal, or however obscure the language in which its prophecies foretell coming events with regard to the common, practical duties of life, the word of God is so plain that there is no need for a child to be mistaken. Were it otherwise, it would be unsuited to the wants of mankind. For, inasmuch as every one must give an account for himself, and not another for him, it is necessary that each one should be able to decide his duty for himself. People of small intellectual capacity must be able to make this decision as well as those of more expanded powers; and children, as well as those of mature age. Hence duty must be revealed in very simple language. And how simple the language in which our duty to keep holy the Sabbath day is revealed! “Remember the Sabbath day to keep it holy—the seventh day is the Sabbath.” Who can fail to understand it? What untutored peasant cannot comprehend it? What child does not perceive its meaning? The command to refrain from the adoration of images is not more plain. Yet, when a person of ordinary mental powers is convinced by it, and begins to think about rendering obedience, straightway he is admonished that he does not understand it, and that he would do well to consult some learned men, some spiritual rabbis or doctors of divinity, before taking any decided steps!

And what do the learned doctors say upon being consulted? Why, that it is the duty of men to keep holy the first day of the week. But how do they make it appear? Do they produce any precept from the Scriptures, plain and unequivocal, like the fourth commandment? Not by any means. They can present nothing which is level to the comprehension of a child. Whatever they say on the subject is entirely above the understanding of children, and entirely above the understanding of ignorant people. They talk about the magnitude of redemption as compared with the work of creation; they have something to say about redemption being finished on the first day of the week by the resurrection of Christ from the dead; they lay a few such theological propositions together, and finally draw out the inference that the first day of the week is a holy day. But the plain, ordinary mind does not understand this. The child fails to comprehend it. It is true he hardly dares to indulge the thought that learned men may be mistaken; nevertheless he is puzzled, extremely puzzled, to understand it. Is not this conclusive proof that no such duty is enjoined in the book of God?

We cannot, therefore, subscribe to the idea that a person must, in reference to the Sabbath, or in reference to any other plain command of Heaven, wait to consult friends and learned teachers and the writings of fallible men before rendering obedience. If God has spoken, “see that ye refuse not Him that speaketh.” We do not believe that any one can begin to obey God too soon.—Amen. Sabbath Tract, No. 14.

THE CALL OF THE CHRISTIAN.

By Whittier

Not always as the whirlwind's rush On Horeb's mount of fear, Not always as the burning bush To Midian's shepherd seer, Nor as the awful voice which came To Israel's prophet bards, Nor as the tongues of cloven flame, Nor gift of fearful words,—

Not always thus, with outward sign Of fire or voice from Heaven, The message of a truth divine, The call of God is given! Awaking in the human heart Love for the true and right,— Zeal for the Christian's better part, Strength for the Christian's fight.

And gently, by a thousand things Which o'er our spirits pass, Like breezes o'er the harp's fine strings, Or vapors o'er a glass, Leaving their token strange and new Of music or of shade, The summons to the right and true And merciful is made.

Oh! then, if gleams of truth and light Flash o'er thy waiting mind, Unfolding to thy mental sight The wants of human-kind; If, brooding over human grief, The earnest wish is known To soothe and gladden with relief An anguish not thine own;

Though heralded with naught of fear, Or outward sign or show; Though only to the inward ear It whispers soft and low; Though dropping, as the manna fell, Unseen, yet from above, Noiseless as dew-fall, heed it well,— Thy Father's call of love!

— Whittier.

DOING GOOD DEEDS.

By Joseph Clarke

It is said of Christ that he went about doing good, and an apostle says that we should do good to all men as we have opportunity. We need not wait for great opportunities, but improve all opportunities of doing a little good. Do a little at a time if we can do no better. Doing this, it will happen occasionally that a greater opportunity will present itself.

But it happens every day that we may deny ourselves the indulgence of evil acts, thoughts, and words, and thus by resisting bad deeds, and by encouraging good ones, we may double our effectiveness in the work of doing good; because the evil restrained will count more than good actually done, taken by itself alone.

Let us not say we have nothing to do while we can keep our hearts and minds in the love of God, and can lift an arm or a hand in the daily duties of life, or can say a word for the right, or lift a prayer for the fallen and the faint-hearted, or say a word of encouragement to the sad and the sorrowful. The time spent in making excuses and apologies, and in trying to shun work, if filled up with the same labor in duty and usefulness, would fill the world with mercy and alms deeds.

Do not take things in a contrary manner, but with wisdom and sweet sunny smiles proceed constantly on and on in daily life, never fretting nor whining; but put the rein on the tongue and the mind, and train all your powers to build up all around you hope, faith, purity, love, and good courage.

JOSEPH CLARKE.

PROMISES TO THE “HUNDRED AND FORTY-FOUR THOUSAND.”

By John W. Wood

“And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father.” Rev. 2: 26, 27.

“And they shall walk with me in white; for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” Rev. 3: 4, 5.

“These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God and to the Lamb.” Rev. 14: 4.

“And the armies which were in Heaven followed him upon white horses, clothed in fine linen, white and clean. [See Rev. 19: 8.] And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.” Rev. 19: 14, 15.

“And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all.” Jude 14, 15.

“Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of Heaven from my God; and I will write upon him my new name.” Rev. 3: 12.

“These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes.” Rev. 7: 14–17.

“He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth; for the Lord hath spoken it. And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.” Isa. 25: 8, 9.

“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.” Rev. 3: 21.

“Him that overcometh will I make a pillar in the temple of my God.” “And He that sitteth on the throne shall dwell among them. . . . The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters.” Rev. 3: 12; 7: 15, 17.

“And in their mouth was found no guile; for they are without fault before the throne of God.” Rev. 14: 5.

“And saviours shall come up on Mount Zion to judge the mount of Esau; and the kingdom shall be the Lord’s.” Obadiah 21.

“And I looked, and, lo, a Lamb stood on Mount Zion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.” Rev. 14: 1.

It is our privilege to be among this happy company. Will we? Yes; if we overcome and keep our Saviour’s works unto the end. JOHN W. WOOD.

HOLY LIVING.

No one who sets himself seriously to live a holy life can proceed far without perceiving the immense importance of prayer. “If you can pray aright,” says one, “you have mastered the great secret of the spiritual life.” The word of God is full of thoughts on prayer, and of examples of its success; the unanimous voice of the entire Christian discipleship, in all past times, and in all sections of the church, declare its importance; and if further proofs of its value and necessity were needed, they are found in the fact, that the enemy of souls, in his endeavor to destroy spiritual life, finds it his most gainful policy to rob its possessors of the heritage of blessing they have in the privilege of prayer. We shall not be in danger of exaggerating the importance of devotion if we consider the oneness of the spiritual life. There can be no conflict between the devotional and practical in those whose endeavor it is to live Bible holiness; for the one is the spring and life of the other; and if we make it an axiom that no man can live well but he who prays well, it is just as true that no man can pray well but he who lives well—so inseparable are the prayer which lifts up “holy hands,” and the conduct which is filled with holy deeds.

“And thus it is that prayer is of such vital importance to the well-being of the soul. Study may be dispensed with by those who work with their hands for God; handiwork may be dispensed with by those who seek him in books and thought. But prayer is indispensable, alike for workers and students, alike for scholar and peasant, alike for the educated and the unlettered, for we all have to seek God’s face above; we all have souls to be sanctified and saved; we all have sins and passions to beat back and conquer; and these things are achieved pre-eminently by prayer, which is properly and representatively the action of religion. It is the action whereby we can, in all our frailty and defilement, associate ourselves with our divine Advocate on high, and realize the sublime bond which in him, the one Mediator between God and man, unites us, in our utter unworthiness to the strong and all-holy God.”

This witness is true. How can we live without prayer? It is no poetic exaggeration to say.

“Prayer is the Christian’s vital breath, The Christian’s native air.”

When we separate prayer into its several elements, we perceive at once its rightness and necessity. It is adoration: we bow before the Lord our Maker in acknowledgment of his God-head, and as his creatures to worship at his footstool. What a privilege is this! To realize what he is in power, in holiness, goodness, in magnificence of life; to know him, to call him Father, to meet the rays of his glory, to fall before him and cry,

“We praise thee, O God! We acknowledge thee to be the Lord; All the earth doth worship thee, The Father everlasting!”

It is confession of our sinfulness, of our dependence upon his mercy. And how needful to a right estimate of our sins, that we should behold them, as he sees them, in the light of his countenance. Prayer is petition. We are dependent: God, “Giver of all spiritual grace, the Author of everlasting life,” is our Father, and he says, “Ask and ye shall receive.” How many things have we every hour to beg for? It is thanksgiving for the manifold mercies we receive; and it is more—it is praise to the matchless love which is their origin. For the streams which flow down to us we are grateful, but the Fountain! “O my God, I will give thanks unto thee.” And it is intercession. How necessary that we, joined to many in close relationship and sympathy, and to the whole brotherhood of man, should offer fervent prayers and giving of thanks for all men.

We are impressed with the value of prayer when we regard it in relation to the supply of our personal, spiritual need. Have we begun the life of religion? Has God “saved us, and called us with a holy calling?” Has he imparted the inspiration which moves us heavenward? Then, to sustain this life, we need abundance of prayer. It is of the first importance that we should know God, not his attributes, his laws, merely, but himself; and there is no other way of securing intimacy with him but by secret communion with him. “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.” A world of disturbing elements surrounds us, but we can have peace, and have it only by conscious union with God. Perils are on every hand, free to assail us with malicious eagerness and perseverance; dangers on either side of our path; rough storms which beat over us. We are only safe so long as we keep close to our Father, our Defender. Neglect of prayer means voluntary absence from him; love of it is the heart’s tight grasp of his hand.

We have service to render, not only the sacred offerings of every-day duty, but “labor for his name’s sake” and the good of humanity. How great the work! How insufficient our strength! We are strong for doing and suffering only so long as we live in close personal friendship with Him who is our life. Does not the testimony of all who seek holiness declare that real power and fruitfulness in Christian living rise and fall in exact proportion to faithfulness in secret prayer? If we would be holy, we must pray; if we covet usefulness we must pray; if we would do His whole will, who has saved us, prayer must be with us the first thing, prayer the second, prayer the third.

Nor should our thoughts on this subject be confined to personal considerations. We are members of that great confederation of hearts, the church of Christ, to which he has entrusted, not only the building up of itself in love, but the conversion of lost humanity to himself. It follows that on each living member of his church devolves a share of the responsibility of edifying the rest, and of bringing sinful men to Christ. Who that knows anything of the means of doing good, but must confess that prayer, of all forces, is one of the strongest? When a successful soul-saver was asked the secret of his power in winning men, he replied, “Knee work! Knee work! KNEE WORK!”

Every believer is a priest, anointed and consecrated, not only to offer spiritual sacrifices, acceptable through Christ, but to intercede for others. When the high priest of Israel, on the great day of atonement, went within the veil, the assembled worshipers who waited in the temple knew that he was before the mercy-seat praying for them. What a power would touch the unsaved, were it known that God’s people everywhere, feeling the full responsibility of their priestly position, were pleading for the souls of men. “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men.” What would be the result were the entire membership of a church to be found daily upon its knees in secret, pleading for its pastors, its young people, and the unsaved around? That church would have a great revival, a revival that would guarantee its own permanence—its foundations being laid deep in earnest prayer.

Will the reader settle it in his heart that if he would be holy he must learn to pray? Not simply in special hours of need, when the pressure of a great grief is forcing from the soul petitions for help; not merely in public, when the spirit is carried forward by the sympathy of multitudes, but in the secret apartment of the heart, and under all circumstances, weaving the woof of life with the thread of prayer, joining it to all purposes, offering it in all duties, and through all changes of sorrow and joy, till in the very end of all, it becomes “his watchword at the gates of death.” “The most arduous act of the reason and will is to pray, to pray as God would have us: this is what, at times, makes me turn cold to my soul. Believe me, to pray with all your heart and strength, with the reason and the will, to believe vividly that God will listen to your voice through Christ, and verily do the thing he pleaseth thereupon: this is the last, the greatest achievement of the Christian’s warfare upon earth. Teach us to pray, O Lord!”—Rev. I. E. Page.

A BIBLE LYCEUM.

By Dennis Morrison

We are at work here. We have organized a society for the study of the Scriptures and for speaking in public. Our meetings are held at our house of worship, once in two weeks, on evenings after the Sabbath.

We are governed by a constitution and by-laws, and have officers similar to any other literary Society. The exercises are opened with prayer and singing at 7 o’clock sharp, and continue from two to two and a half hours. After singing the secretary reads minutes of last meeting. The president then calls on each member to speak on some Bible subject which he has previously chosen. They are generally ready with their notes and proof-texts, having left their excuses at home. After the members are through speaking, there is an invitation offered to any to read an essay on some Bible doctrine. You may know our society is interesting; for some of the brethren walk four, and some even seven, miles to attend.

At our last session, our president closed the speaking by remarks from James 1:26, 27. The Lord gave freedom; and the members listened with good attention, and seemed deeply impressed by the word spoken. It was a sacred place to us. The Spirit of the Lord was there, and we felt loth to say good night.

There are brethren here who could scarcely speak five minutes in public when our society was organized, but now the allotted fifteen minutes is too short for them. They enter heartily into the spirit of the work, and seem to realize that there is a work for them to do in this world besides eating, drinking, and sleeping. I believe there are many in our ranks who could by persevering efforts qualify themselves to carry the light to others. The truth is, we should make opportunities, not wait for them. Could my voice be heard from Maine to California, I would ring out the shout, Seventh-day Adventists, wake up, wake up! The Lord is coming! Neglect not the gift that is in thee!

DENNIS MORRISON.

Sheridan, Ill.

ROMEWARD TENDENCIES IN THE CHILDREN OF THE REFORMERS.

By Wm. Pepper

We are frequently told of the onward march of progress, and of the destruction which it is destined to work in everything Catholic; but the observance—even this outward observance—of Christmas, and other signs, betoken something different. We are reminded now of a sermon we heard preached by a Catholic priest on Christmas day. “The world,” said the preacher, “knows how, three centuries ago, ‘reformers’ went into the churches, mutilating the statues, destroying the paintings, pulling down the altars, stripping the priests of their sacred vestments, changing the name of the Sunday and calling it ‘the Sabbath,’ the name that properly belongs to Saturday, and abolishing by force the observance of any festival that would release the mind or uplift the heart of the pilgrim, weary with the cares of the world.

“How different is it to-day! The simple meeting-house which these ‘reformers’ set up, as a protest against our magnificent churches, is passing away in fact and in name; and the descendants of the ‘reformers’ borrow the forms of our architecture from those Catholic ages that they call ‘dark’; they spend their wealth upon the construction of these churches, they embellish them with statuary and paintings, and try to heighten the effect of their religious worship by elaborate music and all other sorts. They are foregoing the use of the word ‘Sabbath,’ as applied to Sunday, and are re-learning to call things by their proper names. At the same time they are claiming our priestly privileges, they are imitating our ritualistic forms, and even adopting our titles.

“Let our Protestant friends take notice that all this is an acknowledgement that the work of the ‘Reformation’ was one of mad destruction, and that itself needs to be repaired.”—Boston Pilot, [Roman Catholic.]

The above is to the point, and bears excellent testimony for the truth. We cannot concede that “the work of the Reformation was one of mad destruction;” but we do admit that there is a great lack of that spirit which characterized the fathers of the Reformation, a lack of that spirit which will enable mankind to walk in the light of God’s truth. The truth of the matter is, “Babylon is fallen! is fallen!”

WM. PEPPER.

Woodburn, Ill.

THE PALM AND THE CEDAR.

The distinguishing features of the palm-tree can easily be given in a short description. It is found where moisture is present. It flourishes in proportion to the cultivation bestowed upon it. Its great characteristic is a sturdy, persistent, upward growth. It always rises higher and higher. It grows as long as it lives, and there is a singular elasticity in its fibre. Though heavy weights may be hung upon it to draw it down to earth, it has an extraordinary power of asserting its heavenward tendency. And then its form is singularly beautiful and noble,—its tall stem gracefully and continuously rising without branches, and its canopy of feathery leaves at the summit spreading in the blue sky above the orchards below. To this must be added the fact that the palm is an eminently useful tree. It bears fruit abundantly; and its fruit is highly important to man. Nor is the value of this tree confined to its fruitfulness. There is an Arab proverb which says that there are as many uses for the palm-tree as there are days in the year.

The distinctive peculiarities of the cedar may, in the same popular, unscientific way, be given in a few words. This is a tree of the mountains, as the palm is a tree of the plains. The cedar grows rapidly and lives long. Naturalists have made startling calculations regarding the age of some of the grandest specimens that remain. The cedar is singularly hardy and tenacious of life; and the determined growth of its gnarled and knotted trunks may most fitly be taken as the emblem of strength. Though the cedar is a lofty tree, it is more distinctly marked by the wide-spreading breadth of its shade. This characteristic seems to be well caught in the prayer-book version of the passage before us, which is worded thus: “The righteous shall flourish as a palm-tree, and shall spread abroad like a cedar in Libanus.” Few scenes in nature are grander than the old cedar-grove on Mount Lebanon, especially when the dusky outspreading branches and foliage are covered with masses of snow, and stand in wintry harmony with the rugged forms of the mountains around. The cedar is worthy to be called the “monarch of the forest.” It has been very truthfully said by a scientific observer of nature, that what the lion is in the animal world, that the cedar is among the trees.

We cannot wonder at the enthusiasm and pride with which the Jews regarded these famous trees. The allusions to them which occur in the sacred writings are full of poetry, of national feeling, and religious faith. Well may they be the image also of those who are strong in the blessing of God; well may it be said that “the righteous” not only shall “flourish like a palm-tree,” but shall “grow,” shall “spread abroad,” “like a cedar in Lebanon.”

Take now some of the features of these two famous trees of the Bible, as thus roughly described, and add them together, and put into them their moral and religious meanings; and the great emphasis and richness of the blessing of the righteous will be perceived. Upward growth, so as to be as near as possible to Heaven and as far as possible from earth,—perpetual freshness, perpetual fruitfulness, elasticity of hope and heart, tenacity of purpose in the habit of the life, strong endurance, wide-spreading shelter and influence, steady resistance to storm and change,—where could we find a larger aggregate of religious characteristics for the servants of God? He has put all these qualities in the cedar and the palm; and using these trees as the vehicle of his promise, he assures the possession of these qualities to the righteous.—Sunday Magazine.

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