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Review and Herald, Vol. 39, No. 7.

Special Providence

Review and Herald

Jan 30, 1872

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 30, 1872

Special Providence.

By Dudley Marvin Canright

Does the great Jehovah, the omnipotent Creator, who sits in the Heavens and rules the universe, does he have a particular care and special providence over his cause and his humble people in this dark world? We are not inquiring whether he has a care for them in a general manner, but does he take notice of them particularly? Does his special providence direct in the affairs of individual persons?
If special calamity, or adversity, if rich blessing, or good fortune, comes upon us, are we justified in recognizing God's special hand in it? Does God interfere in the ordinary affairs of life, in bestowing blessings, or bringing calamities, &c., upon us?
I most firmly believe that he does; and it has been one of the strongest consolations of my life. Do I have to suffer great misfortune and sorrow, how greatly it relieves it to believe that God's hand brought it about, or at least that he suffered it for a purpose and will bring good out of it. But is it reasonable that God should thus interfere in human affairs and change the ordinary course of things? We see nothing unreasonable in it. Indeed it seems very consistent.
The omnipotent Creator, who guides nature, and who is the author of all its laws, can certainly control and change these fixed laws at his will, or he can employ special agents and special forces to bring about any desired result at his will. How reasonable it is that he should do this, to assist, to deliver, and save, a humble soul who confides in him, and earnestly calls upon him in time of need. But does the Bible teach this? Most emphatically it does in every conceivable way, and, as it were, on every page. Otherwise there would be no meaning to all the exhortations to trust in God, to call upon him in trouble. If this were not so, then one of two things must follow—everything, even to the minutest affair of life, is decreed by God to come to pass, and they will take place just the same, notwithstanding all our desires and efforts to the contrary; or else God has simply established general laws which are inexorable, leaving the smaller affairs of life to be wrought out by every individual the best he can. Then God does not interfere at all by a special interposition under any circumstance. Both these positions would verily shut God away from earth, and cut off man from all intercourse with his Creator. This is both unreasonable and unscriptural.
Let us for a moment consider the teaching of the Bible on this subject. The repeated and continual fulfillments of prophecy, indicate God's providence, as constantly directing more or less in human affairs. To illustrate: It was predicted that certain kingdoms should rise and fall in a certain order, that they should continue for a certain time, that they should perform certain acts, all of which duly came to pass. Now these kingdoms are simply made up of individual persons, and all their actions are performed by individuals. They seem to occur in the natural order of things, and we know that God's providence superintends it all.
Again, it was prophesied that Christ should come at a certain time, at a certain place, in a certain manner; and that certain things should be done to him. He came in exact accomplishment of it. An individual man arises, and, as it would appear, in the natural course of things performs the very acts predicted. At different times God has found it necessary to bring about great reformations and revolutions in the church. To perform this, men of marked character were necessary; and these men have always been brought out at just the right moment; as for example, John the Baptist, Paul, Luther, and Wesley. The history of each of these men most plainly shows that they were raised up especially for the work which they did. It was not a mere chance, but God's especial providence in all the circumstances on which the course of their lives turned.
Who can doubt that God's special providence directed in the case of Martin Luther, in the time and place of his appearance, in the organization of his mind, in the experience of his soul, in his surrounding circumstances and the work which he accomplished. God's cause demanded just such a man, and at just that time, in that very place; and God's providence raised him up for it. His case stands out so bold that all can see these facts. If God's special providence guides in such marked cases, are not much humbler ones guided the same. Why may not their lives, more or less, be directed by the same providence? Who can doubt it?
But now let us come a little closer, even to individual cases. God has declared, “A man's heart deviseth his way; but the Lord directeth his steps.” Prov. 16:9. This of course is a good man, one that fears God, whose steps are thus directed by the Lord; as we read in Ps. 37:23: “The steps of a good man are ordered by the Lord, and he delighteth in his way.” Again, the psalmist says: “The meek will he guide in judgment; and the meek will he teach his way.” Ps. 25:9. These scriptures most clearly teach that a good man's ways are controlled, are ordered, and are guided, by the Lord. Does God see him laying plans which are not good, then the Lord interferes, and in mercy and love breaks up his plans and leads him in a way he knew not of.
Let us take a few illustrations of God's dealings with his people. When Abraham's servant went to secure a wife for Isaac, he asked a sign of the Lord, viz.: That the woman who should be Isaac's wife might offer him water to drink, &c. While he was yet speaking, Rebekah came to the well, and did the very things he had asked. This was a very ordinary affair. Did Rebekah have any idea that God was providentially leading her to the well, just at that time, and to do just what she did? It would almost seem beneath the great God to interfere in so small an affair. It all appeared to occur in the natural course of events, yet the Lord directed in the whole of it.
Take the case of Joseph, his being sold into Egypt, &c. When Jacob was mourning for him as dead, and while his brethren were enduring the remorse of a guilty conscience, did there appear to be any especial providence in it? Certainly not, but the reverse; yet when it is all written out, we can plainly see the hand of God in it, and that, as Joseph himself declared, God meant it for good. This, however, did not justify his brethren in their wrong, yet God overruled it for good.
A very striking illustration of God's special providence is seen in the case of the babe Moses. In her last extremity, his pious mother committed him to a little ark, made of bulrushes, and placed it in the flags by the river's brink. Just then Pharaoh's daughter came. Her heart was touched, and she saved him, adopted him, and gave him that education, without which he never could have led God's people. At the time, it must have seemed to be a small affair, an accidental occurrence; yet now we know that it was all providential. Though that mother's heart was wrung with anguish by the necessity she was under of leaving her babe where she did, yet God was in it. Are we not justified in believing that when we shall see all things as they are, we shall recognize God's hand in occurrences which we now pass over without thinking of it? He that keepeth Israel never slumbers or sleeps; his watchcare is never withdrawn. No good thing will he withhold from them that walk uprightly. How consoling to believe.
The case of David—his being delivered from the hand of Saul, is a striking illustration of the special interposition of the Lord. In 1 Sam. 23:26, it will be seen that Saul had encompassed David about and was on the point of taking him.
There seemed to be no escape for David. Then the next verse says: “But there came a messenger unto Saul, saying, Haste thee and come; for the Philistines have invaded the land.” So Saul had to leave pursuing David, and David escaped. Certainly, this was not a happen so; but the providence of God arranged this in order to save his faithful servant. At another time when Saul was pursuing David, David went down one night into Saul's camp and took his spear and a cruse of water from Saul's bolster, and went away undiscovered, because a deep sleep from the Lord was fallen upon them. 1 Sam. 26:12. The Lord did this probably to test David's integrity, to show to Saul that God was fighting against him and for David.
The history of Mordecai and Esther, from beginning to end, most forcibly shows God's especial providence in human affairs. Take one point in it: When the Jews were about to be slaughtered, and the set day had nearly come, there seemed to be no hope for them. It did not appear that any human power could save them.
Mordecai fasted and prayed, and so did Esther. Then we read, “On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king.” Esther 6:1. In these records was found what Mordecai had done for the king. The next day he was exalted, and he finally saved his people. Why could not the king sleep that night? Manifestly because God sent an angel and troubled him.
John 9:1–3, furnishes an example in point. “And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.” Here was apparently a poor, unfortunate man. From his birth he never enjoyed the pleasure of sight. How sad he must have felt. It was nothing that he could help. It certainly had not come from any sin of his. Why, then, should he thus suffer? Probably he often grieved over it, and perhaps was inclined to murmur at the providence of God. Why should this be so? What good could it possibly accomplish? Why could he not be like other men? But wait awhile and all this shall be explained. At length the Son of God comes, and he declares that this was not brought upon him for his sins, nor for the sins of his parents, but that the works of God should be made manifest in him; then he opened his eyes. Such a thing had never been heard of before, that one born blind should receive his sight. This showed the power of God, and that Jesus was his Son.
What a joyful day to that poor, unfortunate man. It would seem to atone for all he had suffered. This very calamity that he had deplored, was, in the order of the Lord, to glorify God and his Son. Who would not be willing to suffer for a like purpose, could he only understand it? Will not the day of Judgment reveal the fact that very many of our sorrows, trials, and adversities, were ordered in the providence of the Lord, the same as this. A few of these cases, now and then, God has seen fit to explain to us. Before they were explained, they looked as dark as many things that we see occurring around us; but when a prophet of God lifts the veil, then we see the hand of God in it.
When we look at the lives of God's people, as recorded in the Bible, it is easy to believe in, and see, the providence of God in their individual cases. We do not, we cannot, doubt it. Nay, further, we can often recognize the hand of God in the cases of our brethren; but when we come to apply it to our own cases—to ourselves—how different we feel! How much faith it requires to really believe that the mighty God is leading us and shaping events for our good, that the things we suffer are sent in mercy to refine and purify us, and that God's hand is behind the curtain, ordering all things. May we not believe this? Is it not our privilege? Is it not true? Has not Jesus declared that even the hairs of our heads are all numbered, and that not one falls to the earth without God's notice? Is that true, and do we believe it? If so, how much more events of much greater moment must have his attention.
Oh! for a more living, active faith in a mighty God, to trust him and believe him at all times. For this, I earnestly long, and my soul cries out for it. Have I a living God whose hand has made the worlds? Have I an almighty Father who is both able and willing to help me at all times, and do for me all that is for my good? Can my prayers move his arm? Can I really go to him with my daily cares and trials, and cast them upon him? I believe it, but oh, how hard to realize it, and act upon it! But this is just what God wants of his people. Then he can work for them, and be glorified in them. When we refuse to recognize the providence of God in our lives, how can he continue to work for us? Oh, that I had trusted God more in all my ways, then peace and joy had been mine where it must now be regret and sorrow. It is good to trust in the Lord.
D. M. Canright.

Reflections.

By C. Lawton

ANOTHER year has taken its leave, and with it, all the good and evil. Broken vows, neglected duties, ill and vain conversation, harsh, unkind words and feelings, have all been faithfully recorded in the books above. Could I look back upon the past year without feelings of regret, it would be a satisfaction which I never yet have realized. But while I feel dissatisfied with the advancement I have made, and that I have accomplished so little good, yet my faith never was stronger in the great work in which we are engaged, and hope never was more buoyant. I commence the year by consecrating myself more fully to God and his cause. The past year has been one of great events, a precursor of what is yet to come, before our divine Lord and King will be ushered in with great power and glory to take his ransomed and redeemed people home. The glorious day is hastening on. A little space intervenes from the present to their deliverance, and during this time Satan will work with great power. The power of Satan is to increase greatly,near the close of time. He sees the church rallying around the standard of truth, that mighty efforts are being made to get the light before the people, that the interest is rising and honest souls are embracing the truth, and he is aroused, and his ire will be stirred against the people of God. I think I never realized more than in the past year that he is at war with the remnant.
At times I have felt so oppressed with discouragement that it seemed almost impossible to rise above it; and again, thick darkness would settle upon me. Then I would thank God for the Testimonies, which are a great help and comfort to the church. Had it not been shown that Satan would throw darkness to perplex and discourage the saints of God, I should not have understood my experience. But through faith in Christ, the darkness was made to recede, and I could discern that the cloud of his presence still went before me.
But how vain to think of contending with the power of the enemy without having on the whole armor. We may not be called to lay down our lives for Christ, but if we go through the closing scenes of time, we shall find, I think, that
“There is suffering ere the glory, There’s a cross before the crown.”
But what is suffering here, even should we have to suffer unto death, when compared with the glory that shall be revealed at the revelation of Christ? It would, in comparison, be nothing to the consecrated child of God. Oh! that the commencement of this year might be the beginning of a new era with every unconsecrated heart among Seventh-day Adventists, that submission and obedience might be the motto of all. Let us make thorough work, that we may not finally be weighed in the balance and found wanting. C. LAWTON.

WORK WHILE THE DAY LASTS.

By Roswell F. Cottrell

The day is gliding fast away, The night comes on apace, Soon ends the time in which we may Work for our fallen race.
The work is great still to be done, Wide fields, already white; And loudly the declining sun Says, Work, with all your might.
Say not ye, There are months to come, We need not be in haste; The harvest must be gathered home— There is no time to waste.
The reaper wages rich receives, A glorious reward; He enters, with his gathered sheaves, Joint heirship with his Lord!
The joy that fills the Saviour's heart, When his redeemed he sees; In this the reaper has a part, In measure it is his.
Then up, and toil with sacrifice, It will not be in vain; Suffer with Christ, you soon shall rise, And ever with him reign.
R. F. COTTRELL.

Catholicism and Protestantism—Will they Unite?

By F. A. Buzzell

For more than two score years, Seventh-day Adventists have been proclaiming that the United States government was prominently noticed in Revelation; and that, according to that revelation, this government would, contrary to the declaration of its independence and its constitution, unite church and State.
Other voices than those of Seventh-day Adventists have been, and are, warning the people of this government that evidences, plain and conclusive, are tending toward such a result. Although they did not apparently base their faith upon the infallible word of God, but merely upon the prominent evidences before the eyes of all.
“Saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.” Rev. 13: 14. We understand that the expression, “Make an image to the beast,” implies an action on the part of the two-horned beast that will be pleasing—satisfactory to “the beast.” (Rev. 13: 2). An author dedicates a book to some particular friend, or noted person, whom he wishes to please or honor. That the beast of Rev. 13: 2, is the papacy, is the view taken by most Protestant commentators. That the beast of Rev. 13: 11, is the United States, two facts connected therewith sufficiently prove. 1. There has been, and is, no other government to which all the specifications in reference to the two-horned beast can apply. 2. All these specifications do harmoniously apply to the United States.
That a national religion is signified by the language of this chapter, can be conclusively shown; but of the many proofs we will advance but few, and those founded on the premise that “the beast” is the papacy, and the two-horned beast, the United States. Papacy was, in its palmiest days, a power combining religious and civil authority. The pope, the head of the church, could enthrone and dethrone; none could resist his mandates with impunity. Indeed the pope has commanded his feet to be placed in stirrups by the hand of a king, and the command was obeyed through fear. Again, by order of the pope, a king was compelled to stand exposed to a piercing wintry blast until nearly frozen. History mentions these incidents as facts. And what of this? Merely the evidence that in one man, and he the head of “the beast” (papacy), was vested sovereign rule. In him was acknowledged to be concentrated the power to depose a king from his throne or consign a soul to the pains of “purgatory.” This, then, was church and State”—a government religion—a national religion. As the “head of the church” defined religion, so it existed among his supporters.
Now an image is very like the object it represents. The beast that arose from the earth (Rev. 13: 11) does make an image to “the beast” (papacy). What else? And exerciseth all the power of the first beast before him. . . . Rev. 13: 12. Now if this two-horned beast (the United States) exerciseth all the power of the first beast before him, will he hold ecclesiastical and civil control over his subjects? How can we avoid this conclusion? We take it for granted that the “image” made by the United States government, will not be a small affair or power, set up aside from, but is a part and parcel of, the government itself, so much like the old papal power as to be a very true likeness of it—the very image of it in power. And what are the tendencies now before us? Will Catholicism be converted to Protestantism, or vice versa? We think neither, wholly. From the movements of both sects we think there will be a gradual blending—a sliding into each other, and out of these two elements will arise the image.
Do we see any symptoms of this coalition? We think we do. There has been a gradual softening down of the enmity existing between Catholic and Protestant. The respect for each other has of late rapidly increased, especially since the pope has lost his horns—those horns of infallibility with which so many Protestants have been theoretically tossed into the imaginary heretic’s hell. We say the respect for each other is rapidly increasing. We venture to present some of the proofs.
The Roman Catholic church has split—become twain; and under the stress of the great cry of “liberality” now raised by all who wish to throw off sectarian restraint, it is easy to predict which will become the major party, the Jesuit, or the Dollinger and Hyacinthe.
We quote from the American Messenger and Christian Union; the italics are ours:

MOVEMENTS OF OLD CATHOLICS.

“Detailed reports have been received of the proceedings of the great Congress at Munich of those who are opposed to the supremacy of the Jesuit faction of the Roman Catholic church, and to their adoption of the unscriptural dogmas they have introduced. . . The leading measures of their proposed programme, which we have already published, were adopted with almost entire unanimity. The cautious Dr. Dollinger, however, was unable to restrain the movement he originated to merely speculative opposition to the papal dogmas. The Congress aimed at practical results; and, though declaring their attachment to the old catholic faith, and holding fast to its old constitution, they demanded radical reforms, denounced the Jesuits as the authors of the derangements in the church, called for their suppression by the civil power, and took measures for the establishment of a national church that could include advanced Catholics, Protestants, Greeks, and other sects.”
This is across the water to be sure, yet there are Catholics in this country, and this great union scheme will be hailed with delight by many of the enlightened Catholics of the United States, and, doubtless, by as many of those Protestants who are so anxious to unite all denominations in one great body.
The Christian Union finds that, “While uniformity among Christians was never farther off than now, unity is betokened by many signs. The prime condition of such unity—religious freedom—is fast becoming universal throughout Christendom. The best way to secure unanimity is to allow men the privilege of differing if they choose. With the removal of external restraint, comes this freedom, and with this freedom, comes love, hand in hand. As concerns the Protestant and Catholic churches, there are those in both who, looking across the chasm that separates them, discern the faces on the other side as those of brethren. Among the sects of Protestantism is visible a growing disposition to respect and honor one another. From within the church of England there is a movement toward intercommunion with the Greek church. Among the different churches of Scotland there are movements toward organic union. Among ourselves, we have the example of the two great Presbyterian bodies reunited. The alienation between the Methodist churches, North and South, it is felt will be of only short duration. In the West, the Baptists and the Disciples, offsprings of a common stock, are seeking for common ground upon which they can unite. There are not wanting other like indications. Throughout the church now the centripetal force prevails, and this wide seeking after a closer fellowship is a very great and cheering fact.”
And thus it goes. The great struggle for a national religion has commenced. The dailies, weeklies, and monthlies, teem with the cry of union of the different sects. Already thousands are interested in the subject of amending the Constitution so that the “Christian religion” can be recognized. Already the chains are being forged that are to bind the consciences of United States citizens. Already laws are upon the statute books of several States, contradicting the Constitution, contradicting the declaration that all men are created “free and equal,” and that they can “worship God according to the dictates of their own conscience.” “The seventh day is the Sabbath of the Lord thy God.” If several of the States should put their Sunday laws into effect, how could people worship God according to the dictates of their own consciences who believe that the seventh day and not the first is holy time? Soon Protestant and Catholic will join hand in hand, and walk to the ballot, and there help make the “image to the beast.” F. A. BUZZELL.

Dallying with Temptation.

By Wm. Gatchell

THERE are many persons who have the light of truth made clear to them, and whose minds have become greatly exercised about the Sabbath. Many are persuaded that the seventh day is the only day binding upon them. Others have about made up their minds to embrace the truth, and keep that day. At this point, people will bring forward all the arguments they are capable of in favor of the first day and against the seventh, to perplex the mind and to dissuade them from obeying the truth and keeping the Sabbath. They will tell you, if you are a mechanic or merchant, that it will injure your business; or if you have a family to support by your daily labor, that nobody will employ you without you work on that day, and your family will come to want. They will tell you also that almost everybody has kept the first day, and been blessed and prospered by so doing.
Don't stop to listen or pay attention to anything they may say contrary to the divine command; but dare to do right, and move forward in the path of duty regardless of the consequences, and leave the event with Him who has commanded us to remember the Sabbath day to keep it holy. For, after we have received the light, and the truth has been made plain to us, and we are fully persuaded that the Sabbath of the fourth commandment is the day that God has enjoined upon us to keep, if we reject the light, and disobey his commands by listening to the voice of the enemy, we shall be brought into a dangerous place. Gross darkness will cover our minds, and, without the interposition of God's mercy through Jesus Christ, we shall be left to ourselves, and at last be found among those who shall drink the wine of the wrath of God, poured out without mixture, &c. The Lord pity such!
God's people are to be a tried people; and if we are striving to do his will, we may expect to be reviled and have our names cast out as evil, and suffer reproach for Christ's sake; but if we suffer with him for the sake of the truth, we also have the promise that we shall reign with him. And it is written that it is better, if the will of God be so, that we suffer for well-doing than for evil-doing. 1 Pet. 1:17.
We have but a short time allotted us in which to form characters that will stand the test, and be acceptable to God, and will give us a passport to that better country where Jesus has gone to prepare mansions for those who endure unto the end. We have no time to listen to anything but the truth. Oh! then let us cling fast to the truth, that we may be sanctified thereby, and be made meet for an immortal crown. Then if we suffer for righteousness' sake, we can with full confidence of faith exclaim in the language of the apostle, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” Rom. 8:18.
Wm. GATCHELL.
Cumberland Co., Me.

What Has Become of all the Little Girls?

We look in vain into many pleasant homes, or into the streets, cars, or steamers, for what was once a common sight—and was then, and ever must be, the sweetest object in nature—a simple, artless little girl, with all the pretty, unaffected ways and manners of unsophisticated childhood, fresh and beautiful, about her. There is no lack of small beings, dressed in such a marvelous style that Darwin himself would be puzzled to make out the class to which they belong; but we find nothing to remind us of the little girls we used to know, either in dress or manners.
In former times a pretty muslin bonnet, or a simple close-fitting cottage straw, we thought the most appropriate covering for a little head—protecting the bright eyes from too intense light, and shielding the rosy cheeks from the sun’s too fervid kisses. But now we see something placed on the sunny curls—leaving eyes and cheeks entirely unprotected—which is elaborately trimmed with bows, feathers, a flower-garden, or perhaps a mingling of both; for, although it is too small for even a good-sized doll, the milliner, with an ingenuity which would have been praiseworthy if exercised in a more sensible manner, has contrived to pile up trimming enough to hide even the faintest suspicion of a bonnet. But, what is sadder than the lack of true taste and good common sense in this stylish affair, we see no semblance of childlike simplicity in the wearer. And the bonnet is but the beginning of this unfortunate change which we mourn. The pretty “baby waist,” the plain white dress, the neat muslin or merino, so appropriate, which little girls used to wear, are supplanted by incomprehensible garments—the fac-simile of the grand dame’s attire—flounces, fringes, bows, and double-skirts looped and festooned in an astounding manner, the child’s—no, we mean the young lady’s hight, there are no children in these days—is less than her circumference. This dress is put on over a hoop, and the “mite” who is made to carry such an incongruous burden, totters about on high-heeled boots. This tiny specimen of womanhood, hardly weaned from her mother’s breast—or, more probably, a wet nurse’s—shakes out her redundant robes, bending and twisting her small body in grotesque imitation of the women spoken of by the prophet Isaiah, “with haughty mien; walking and mincing as they go.” See how the little ape looks over her shoulder, as she toddles about, to be sure that her hoops give her dress and figure the correct wiggle her sharp eyes have observed in the stylish mother and her fashionable friends. It is lamentable that all the simplicity and beauty of babyhood and childhood should be destroyed by fashion.
Added to the absurdity of the dress, these little women attempt to discourse on the “latest style.” With their companions or dolls you will hear them imitating the discussions on this subject that they daily hear in the parlor or nursery, from their mother; or, still imitating, with a contemptuous toss of their little heads, they will inform their listeners that they couldn’t think of associating with those girls, because they are not stylish.
A few days since as we passed out of a store on Broadway our attention was arrested by the conversation of two little figures seated in a fine carriage, waiting, doubtless, for mamma to finish her shopping. They were dressed in a style positively overwhelming. Their hats were wonders of skill, their gloves had the orthodox number of buttons with bracelets over them, a dainty handkerchief suspended from a ring attached by a chain to another ring on the little doll-like fingers. The dress was simply indescribable. The elder was speaking to the younger, who, scarcely more than a baby, sat demurely by her side. “Oh, mercy! just look at that horrid little girl who is crossing the street! She has no hoops on, and not a single flounce—no trimming at all on her dress! And, oh! see her gloves! why she has only one button! Pshaw! she’s nobody, not a bit of style!”
The youngest lisped a reply, which we lost as we passed on; but it was painful to think of the training they must have received which enabled them at that early age to judge a child of their own years so quickly by the rules of fashionable dress, and because her attire was not in exact accordance with that week’s style, turn from her with contempt as something too low for their notice.
Then, again, how soon a child taught by daily precept and example learns to watch her little companions with envious or exultant feeling, as the case may be. How quickly she begins to grow hollow-hearted and deceitful; receiving, as she sees her elders do, a companion with open arms, or a welcoming smile; expressing the greatest affection, but the moment she leaves begin to criticise or make unkind remarks.
“I don’t like Nellie one bit, mamma; she’s such a proud, stuck-up thing! I suppose she thought I should feel bad cause her dress had more trimming and was a little newer style than mine. I didn’t let her know that I noticed it. But I do think it real mean, mamma, that she should have nicer things than mine. Papa is twice as rich as her father. It made me mad to see her show off her dress; and she kept looking at mine and sister’s in such a way.”
“I hope, my dear, you were polite to Nellie.”
“Oh, yes! But, mamma, I was awful glad when she left—though I was just as smiling and pleasant as could be to her face.”
“That’s a good girl. You must always be very polite and cordial to your companions, you know. But I must say I think Nellie was quite vain; and you must never show that you are proud of your clothes. I shall go out to-morrow and get you that pretty dress you teased so for, I think!”
“Oh, mamma! I am so glad! And as soon as it is made I’ll go right over and call on Nellie. Won’t she feel bad when she sees my new dress! It will be ever so much prettier than hers.”
And the mother smiled complacently, with never a thought of the improper and wicked feelings she was cultivating. Oh, mothers! how can you be so blind! Both by precept and example you are teaching your children to make dress their idol; and to know very little of anything but that which pertains to fashion; to be envious or contemptuous of their little friends and companions according as they are dressed better or worse than themselves. Can you ever reflect that God did not commit such treasures to your keeping without meaning some day to call upon you to render up the account of your stewardship? What can you say, when asked how you have trained the young souls given to your care? Can you reply, We have been instant in season and out of season in teaching them—what? To work for the good of others, to learn to do right, in all simplicity to love and obey the Saviour, who, taking a little child in his arms, said, “Of such is the kingdom of Heaven.” Of such! Ah, no! Not of those children that you are training to avoid—not evil communications—but unfashionable companions, to look on the outward adorning, and not on the heart.
But it is not alone the worldly-minded, who make no pretense to any higher law than their own selfish gratification, who bow the knee to fashion. Christian mothers, are you guiltless? Think of the time, the health and strength, given to dress, the bondage which compels you to pervert all real taste, to do violence to your own natural instincts of neatness and true elegance, and accept the absurdities of fashion, simply because the ruling style requires it. If you are thus influenced and beguiled, do you flatter yourselves that your children will not, from their earliest years, regard such bondage as important? We do not think it wrong to dress neatly and in as good taste as possible. We blame none for giving so much thought to their own dress and their children’s as to provide those articles that are appropriate and becoming to the different styles of face, figure, and complexion. It is natural, and we think right, for a mother to dress her darlings as neatly and prettily as she can without unnecessary waste of time and strength; but we do think it sin to spend money and time lavishly in following the dictates of fashion, and not of good taste and common sense; No one pretends to believe that there is either of these in the present style of dressing. It is utterly destitute of grace—is ridiculous to the last degree, but fashion compels, and women—Christian women—obey, and teach their little daughters like obedience! Oh, the money, time, and strength, given to destroy, by the absurdities of fashionable dress, every vestige of beauty and grace which God gave you in your little ones! Take the week through, hour by hour, do you not give more time and thought to your own and your children’s dress than you can spare for your Master’s service? Do not your children gather from your daily walk and conversation that to be fashionably dressed is of more importance than loving and serving the Saviour who died for them and you? Judging by your daily conversation, which will they think of the greatest importance, the service of God, or devotion to fashion? To which do they see you giving the largest part of your time—the adorning of their little bodies, “the plaiting the hair, the wearing of gold, and putting on of apparel”—or in teaching them that which is not changeable, “not corruptible, even the ornament of a meek and quiet spirit, which is, in the sight of God, of great price”? What can you say, fashionable Christian mother, when He calls you to give an account of your stewardship?—The Christian Union.

DIVINE THREATENINGS.

What are the threatenings of the law, but the warnings of Divine love? They are a fence thrown round the pit of perdition to prevent rash men from running into ruin.—Waugh.
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