Review and Herald, Vol. 42, No. 16. (9/30/1873)

Review and Herald

Sep 30, 1873

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 30, 1873

SIGNS AND WONDERS IN ISRAEL.

By D. T. Bourdeau

BY ELD. D. T. BOURDEAU.

TEXT:—“Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in Mount Zion.” Isa. 8:18.

In order to arrive at the true import of this text, it will be necessary to ascertain first who is the speaker in the text, and who are his children; and, secondly, how they are for signs and wonders in Israel.

I. Who is the speaker? and who are his children? We regard this as one of the many instances in the Scriptures in which the sacred writers either speak of themselves, or are spoken of by others, in a manner to represent the future experience of other individuals. David very often refers to Christ in this way. Jeremiah, by putting yokes upon his neck in the presence of the children of Israel, typifies the captivity of the Jews in Babylon. Jer. 27:28. Ezekiel typifies the awful judgments that awaited the Jews by lying a number of days on his left side, and then by lying another number of days on his right side, and by eating bread by weight, and drinking water by measure, and by eating defiled bread, to represent the food that the children of Israel would eat in their captivity among the Gentiles. Eze. 4. John, in vision, has a view of the power and glory that was to attend those who were to lead out in receiving and proclaiming the doctrine of the second advent; and to represent the experience of Adventists as well as the interest that he had in their work, he is made to figure in the scene by eating a little book and realizing sweetness and bitterness from so doing, thereby prefiguring the joy that would be experienced by God’s people in the last days upon receiving the advent doctrine, and the bitter sorrow that would follow their disappointment. In further shadowing forth the experience of the church, and to show that their work was not finished, John is told that he must prophesy again before many peoples, and nations, and tongues, and kings, etc. Rev. 10:11. In like manner, we understand that Christ and Christians are typified in our text. Christ is “the everlasting Father” of his people, Isa. 9:6, and it is very proper to call Christians his children.

But a New-Testament commentary should be considered sufficient to settle this question. The following is the only instance in the whole Bible in which our text is quoted, and in this instance, the persons mentioned in our text are shown to be Christ and his children: “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me.” Heb. 2:10–13.

II. How are Christ and Christians for signs and wonders in Israel, or among those who profess to be God’s people? Christ became a sign and wonder to the professed people of God by his humble birth, and humble, self-denying life, and especially by his suffering the cruel death of the cross rather than sacrifice the truth to which he had been a faithful and bold witness. Christ came outside of the popular channel, and he remained outside throughout his life of usefulness. He spent most of his life in the unpopular town of Nazareth, of which it was said, “Can any good thing come out of Nazareth?” He entered upon the duties of his ministry having been known as the carpenter, having often been seen passing through the streets of Nazareth with his carpenter’s tools in his hands or on his shoulders, going to or returning from his work, as a faithful son, to help in supporting himself and his father’s family. In contrast with the teachers of his day, his dress was plain and his features were not delicate and effeminate, but were well developed, and by physical exercise, indicated strength and robustness of constitution, which were so necessary in the performance of his arduous duties, but which were doubtless looked upon as coarseness by the popular class, who said, “Is not this the carpenter, the son of Mary? . . . And they were offended at him.” Mark 6:3.

As the work of Christ’s ministry was increasing on his hands, he did not select as helpers men of learning, fresh from the schools, but men of good minds and humble occupation, who, like himself, had been inured to hardships. How strange and mortifying this must have been to the learned scribes and lawyers, who felt above the work of Jesus and his disciples. They did not study to use the high-sounding words of the schools, but aimed to clothe rich and exalted truths with simple language that all could comprehend. And what must have added to the surprise of popular religionists was the fact that Christ preached to the poor, and to sinners who were looked upon as past all hope of being saved, and that he even condescended to bear the diseases of this despised class of people, who appeared to supplant religionists in their progress in the new doctrine. How strange it must have seemed to the priests and doctors of the Jews, who rolled in wealth and luxury, and preached to please the people, to hear Christ, who was dependent, and had not where to lay his head, plainly yet affectionately denounce the sins of the high and the low, of the rich and the poor. And how surpassingly surprising it must have been to those who were governed by selfish and worldly principles to see him who claimed to be the Saviour of the world die as a malefactor at the close of so humble a career. How clearly and forcibly is the unpopularity of Christ’s appearance and place of residence described in the following prophecy of Isaiah:—

“Who hath believed our report? and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.” Isa. 53:1–3.

And why should the Lord of glory appear in so unpopular and unpretending a manner? To accomplish a two-fold purpose: first, to bring to light the pride and wickedness of the wicked, and to prove a stone of stumbling to them, if they harden their hearts in sin; and, secondly, to develop and cultivate the meekness of the meek, and to cure men of selfishness by drawing them out in a path of self-denial, where their service to God will not be to please men and get their applause, but to manifest pure and disinterested love to the Author of all their blessings.

And all true Christians have traced the footsteps of their Master in the path of self-denial, and have suffered persecution from those who were reproved by their course. It was a tremendous cross for early Christians to preach faith in one who had been crucified. Paul, the most learned and eloquent of the apostles, was very careful not to build himself up and make the way of truth popular by his learning. 1 Cor. 1:2. He says, “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle (Gr. theater) unto the world, and to angels, and to men. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you.” 1 Cor. 4:9–14.

It is the suffering and self-denying part of Christianity that has made Christians signs and wonders to formal, ease-loving professors of religion. This part of religion has been shunned by the masses of professors; but, thank God that the Bible and history show that millions of Christians have cheerfully drank the cup of suffering for Christ’s sake and for the sake of unpopular truth. They were crucified, they were stoned, they were beheaded, they were thrown into boiling oil, they were drowned, they were hanged, they were burned at the stake and made torches to illuminate kings, emperors, and crowds of cruel spectators in their hellish exultations; they were burned slowly on heated griddles of iron; they were pricked with pins and needles from head to foot; they were pounded to death on racks to which they were tied; they were dragged in the streets by horses by the hair of their head; in some instances, their fingers and their hands and feet were cut off; their tongues, which had been used in praising God and defending his truth, were cut out; their eyes were bored out with augers; their hands and feet were tied, and in their helpless condition they were thrown to hogs or other voracious beasts; their limbs were torn from their bodies by four horses, or by a slower and more painful process; they were compelled to fall from eminences on to sharp spikes; they died by being deprived of sleep, or by being stung by wasps; they were made marks to shoot at; virgins were torn from their parents and maltreated by their persecutors; many, in fleeing from their enemies died by fatigue, hunger, and exposure, having left pleasant homes and home comforts behind, while myriads were enduring the cruel tortures of the inquisition, away from sympathizing friends. Wicked men tormented Christians by marring their household stuff, by lashing them, by pinching and tearing off their flesh with pinchers, by causing aquafortis to drop on them gradually and eat out their flesh, by putting over their heads kettledrums turned upside down, and beating on the drums until the sufferers lost their senses. They bound mothers, that gave suck, to posts, and let their sucking infants lie languishing in their sight for several days and nights, crying and gasping for life. Some they bound before a great fire, and being half roasted, let them go. Amidst a thousand hideous cries, they hung up men and women by the hair, and some by their feet, on hooks in chimneys, and smoked them till they were suffocated. They tied some under the arms with ropes and plunged them again and again into wells; they bound others, and with a funnel filled them with wine till the fumes of it took away their reason. They blew up men and women with bellows till they burst them.

Christians were butchered in such numbers that sacred blood would flow in torrents and touch the hardest hearts. And can we, while gazing at this painful picture, complain in view of our trials, hardships, and self-denial, for the sake of unpopular truth? Though we may not now be tested as these worthy Christians were, yet we may know how far our lives are sanctified by our willingness to suffer in the cause of truth. If we are unwilling to deny ourselves and suffer for God now, we certainly would be unwilling to lay down our lives for his sake.

One interesting feature of our text is that it has a special application to the time in which we live. The two verses preceding it bring us to a time when the law of God is to be bound up, or brought together, and sealed among the disciples, and when the church looks for Christ; and the verse following brings to view the work of modern spiritualism, and shows how its evil tendency may be detected. It is taking a stand on the coming of the Lord near when the church have been disappointed with regard to it, and for keeping all of God’s commandments (the Sabbath included), and the faith of Jesus, that the remnant people of God will be regarded as signs and wonders in Israel. But the fact that they are made so for the sake of truth and “from the Lord of hosts which dwelleth in Mount Zion” above, is enough to encourage them to persevere in the way of truth and duty. The approbation of God is worth more than the applause of men, and more than makes up for our self-denial here. And what satisfaction we shall experience when all who have suffered with Christ here shall receive their rich reward and reign with Christ in his kingdom!

Dear brethren and sisters, let us not become weary in walking in the way our Leader has trod. Let us ever cherish gratitude to God because he has connected crosses with present truth. While these may be darkness to those who love ease, they are light to those who desire to overcome their sins, that they may be blameless at Christ’s coming. While God is giving power and influence to the truth, adding to our numbers, and connecting intelligence and sanctified learning with the message, may we not get above our primitive simplicity, but ever pray that we may be kept in the narrow way.

COMFORT BY THE WAY.

I journey through a desert drear and wild, Yet is my heart by such sweet thoughts beguiled, Of Him on whom I lean—my strength and stay— I can forget the sorrows of the way.

Thoughts of his love! the root of every grace Which finds in this poor heart a dwelling place; The sunshine of my soul, than day more bright, And my calm pillow of repose by night.

Thoughts of his sojourn in this vale of tears! The tale of love unfolded in those years Of sinless suffering and patient grace I love again and yet again to trace.

Thoughts of his glory! on the cross I gaze, And there behold its sad, yet healing rays; Beacon of hope! which, lifted up on high, Illumes with heavenly light the tear-dimmed eye.

Thoughts of his coming! For that joyful day, In patient hope I wait and watch and pray. The dawn draws nigh, the midnight shadows flee, And what a sunrise will that advent be.

Thus while I journey on my Lord to meet, My thoughts and meditations are so sweet Of Him on whom I lean—my strength and stay— I can forget the sorrows of the way.

I Am Nothing: Christ Is All

I AM NOTHING.—Christ is all; I disclaim as well as disdain any righteousness but his. I not only rejoice that there is no wisdom for his people but that from above, but reject every pretension to any but what comes from himself. I want no holiness he does not give me; I could not accept a Heaven he did not prepare for me, I can wish for no liberty but what he likes for me, and I am satisfied with every misery that he does not redeem me from; that in all things I can do nothing.—Lady Huntington.

It is a great thing for a young man to find out early that he is of the minimum of importance in the world; that while it demands of him everything that he can do, it can get on admirably without him.

WHEN you are thoroughly humbled the rod shall be laid aside.

Anti-Masonic Remarks on the Masonic Temple Dedication

By J. Blanchard

Anti-Secrecy.

[Remarks of President J. Blanchard of Wheaton College, Illinois, at a meeting in the 1st Reformed Presbyterian Church, Philadelphia, Rev. T. P. Stevenson pastor: on Monday evening, September 1, on the Mammoth Masonic Temple, to be dedicated Friday, September 26, 1873.]

The Masonic fraternity have announced the dedication of their Temple to take place on Friday, the 26th inst. And as I consider the event a grave and important epoch in the history of this city, State, and nation, I respectfully submit some facts and reasonings concerning it.

The corner-stone of this building, its friends tell us, was laid June 25, 1868, in the presence of ten thousand free-masons, with the gavel used by Washington in laying the corner-stone of the National Capitol.

As the records of your State Legislature, during the administration of Governor Ritner, contain a report showing that Washington had visited a lodge but once or twice in the last thirty years preceding his letter affirming the fact, and as he steadfastly refused to be met and recognized as a free-mason when requested by lodges to be so recognized, in his journeys through the country, and as free-masons have never printed, or shown any record or proof of the fact of Washington’s officiating as a lodge-master in laying the corner-stone of our Capitol, and as it is very obvious they would print such proof if they had any; this story, trifling in itself, must be set down along with similar stories of relics to deceive the multitude, as invented for effect, and resting on mere Masonic assertion. But the building itself is a serious affair.

Its height of tower is two hundred and fifty feet, and the dimensions one hundred and fifty by two hundred and fifty feet on the ground. This vast pile has been erected at a cost, they tell us, of one million, four hundred and seventy-three thousand dollars. To enable free-masons to raise this vast sum, they inform us that your Legislature, April 3, 1869, authorized them to issue and sell bonds bearing interest at eight per cent, which was two per cent above the legal rate. These bonds have been sold to local lodges, to charity funds, and to the people direct, for money to build the Temple, and are now in the hands of the purchasers, claims against the Temple and its managers.

Of course, every bond-holder has thus a personal interest in the life and success of the Lodge; that he may get his interest, and finally, the principal, of these bonds. A considerable amount of these bonds is taken up by persons who are not free-masons. One such man has taken forty thousand dollars’ worth of them, and many other men, and eighty-eight women, have been induced to pay their money for these bonds.

The effect of this is to give citizens who are not free-masons, and especially the wealthy women of Philadelphia, a money interest in the life of the Lodge, as betting on an election brings those who will lose by the failure of a candidate, to wish and work for his election. This is the more noticeable, as the same parties tell us in the Ledger of last week, that “all the workmen upon the building have been free-masons.”

Thus, though none but the initiated were allowed to labor and receive pay, the money was drawn, as far as possible, from persons outside of the order. This is to operate in the coming struggle; as the Cotton Loan so called, which depended on the success of the rebellion, influenced Great Britain to recognize the attempt of rebels to destroy popular government as lawful warfare. The British people had a money interest in the destruction of the United States Republic, the saving of slavery, and the establishment of an empire on its ruins.

A similar interest is created among the capitalists of Philadelphia, in the life and success of the Pennsylvania Lodges, by these bonds, which are to be paid, if at all, by the working-people of the State, in fees for initiating them into the local Lodges. This is explicitly stated by the writer describing the Temple in the Ledger. He says:— “The subordinate bodies are perfectly able and willing to pay; they having raised their dues to meet the increased expenditure. From nine to twelve dollars are now the annual dues in the Philadelphia Lodges, with life membership in proportion. The lowest figure for an initiation is seventy-five dollars.” Thus this great Temple has been built by money borrowed from the people, and in part from outsiders, thus bribing the cap italists by a money interest in the Lodge, and the chief reliance to pay them is on initiations—FUTURE initiations of mechanics, merchants, and other industrious persons, at seventy-five dollars apiece! For a Lodge orator said only last week, “Our chief reliance is on the working-people. For the rich have the means of instruction and amusement in other ways;” but the Lodge, he said, was the place for the instruction and elevation of the industrious classes.

The same Masonic writer in the Ledger states the number of Pennsylvania Lodges at three hundred and forty-five, and the free-masons in the State at thirty-six thousand one hundred and eighty-five. And Samuel C. Perkins of Philadelphia, chairman of the Temple Building Committee, is, at the same time, master of the Grand Lodge, which Grand Lodge can confiscate and seize all the property of every local Lodge in the State, if they refuse to pay any taxes imposed on them.—See Chase Dig. Mas. Law, pp. 28, 448.

The initiation of these thirty-six thousand one hundred and eighty-five free-masons of Pennsylvania, at fifty dollars each, before initiations were raised to seventy-five dollars, has cost the laboring people of this State already, $1,809,250. And now a like sum is to be drawn from their industry, and that of their wives and children, by future dues and initiations. And for what?

The description of the temple is gorgeous, and its finishing and furniture, magnificent. But the splendor of his divan does not save the sultan from contempt, or prove that there is either intelligence in the Turkish people, or wisdom, or goodness, or strength in their empire.

We are told by the describer of the Temple in the Ledger, that

“The building contains, altogether, one Grand, and six subordinate Lodge rooms, one Grand, and one subordinate, Chapter room; an asylum; council chamber, and attendant apartments for Knights Templar; two banquet halls; a library, and a multitude of smaller apartments.” For whom and for what purpose are this “multitude of smaller apartments”?

And this “Temple” is to be “dedicated.” A Temple we are told by Webster, is “An edifice erected to the honor of some deity.” And the same authority tells us that to dedicate is to “consecrate,” “devote,” or set “apart.”

To what God is this Temple to be dedicated by a series of banquets, processions and carousals running through several days? Surely not to the God of the Bible. This is not pretended, even by Masons themselves.

But let us draw near, and examine the religion in whose interest this Temple is built, and which is to be practiced within its walled recesses. I will take my authority from the standard books of the order—Mackey’s Lexicon, Mackey’s Cyclopedia, Chase’s Digest of Masonic Law; and from these, and from facts familiar to the world outside the Lodge, as well as from the records of Courts and Legislatures, we all know, or may know, the following things concerning this religion:—

It is a religion in which heathen, Jew, and Christian, meet on a common level.

It swears its members to lifelong concealment of something, they neither know nor can know what.

It packs its members in layers of degrees, each upper degree being sworn to concealment from all below.

It drops Jesus Christ as a Saviour from its published creed and prayers in the first three degrees, or from Masonry proper.

It substitutes another date for “Anno Domini,” putting “Anno Lucis” in its place, thus striking out the Christian era.

It is a religion which excludes woman. Its published laws also exclude the old and the young, the married and unfortunate, and indeed all but robust men who have the known means of paying their dues.

And from history and the records of Courts and Legislatures, we know, or may know, that it is a secret voluntary society in our midst, claiming the right to inflict death by horrible mutilation, and in many cases inflicting death for disobedience to its laws. And we know, or may know, that it drops justice from its theory of human society and substitutes the favoritism of a class.

Now the building of this Temple in this city, by the operation of causes seen on the bare mention of them, will multiply the power of the Lodge over Society in this city, and State, an hundred-fold if not a thousand-fold, in the family, in the court-room, in the jury room, in the church, slowly absorbing all power into itself, as soon as it is found that civil and municipal laws are no protection for person and property from civil and municipal institutions, will surely, if slowly, sink into popular contempt, and the fear and dread of the Lodge, as once the tramp of the inquisition, will produce the universal silence of despair. My respected friends and brethren, I most devoutly believe that if you should characterize that dedication day according to the greatness of the calamity it portends, you would designate it as black Friday in the calendar of the city, that your churches would be draped in mourning, and the national colors hung at half mast.

Do you ask, what then shall we do? I answer: Speak, WRITE, READ, PRINT, AND PRAY! Now! before our sons, blinded by its sorceries, have become the mind-slaves of the Lodge! Now! before our daughters dance with the Knights Templar, priests, and grand high priests and kings of this Republic, in the late hours of night until weary of the revel! Now! in God’s name and in truth; while yet there is time and hope! Before this dark system has turned and transformed men into the fiends it is sure to make them in the end! Let us do our whole duty to God and to man. Darkness cannot stand before light. The Lodge gasps at discussion. Have we forgotten that when this question was once taken to the people, fifteen hundred Lodges answered by giving up their charters? Have we forgotten that nothing but American slavery then kept the Lodge from utter demolition? Thanks be to Almighty God, we have no slavery to shelter free-masonry now. And if we are but true to God and our Republic; our children and our children’s children, instead of being prisoners in that Bastile of souls, called a Masonic Temple, will see that vast pile, like the old Masonic Temple of Boston, converted into a building for United States Courts; or, haply, into a Temple of the true God, where Christ shall be honored as the Saviour of men.—Christian Statesman.

Worldly Amusements.

In my early Christian life, says President Finney, I heard a Methodist Bishop from the South report a case that made a deep impression on my mind. He said there was, in his neighborhood, a gentleman of fortune, who was a gay, agreeable man, and gave himself much to various field-sports, and other amusements. He used to associate much with his pastor, and often invite him to dinner and to accompany him in his sport and pleasure-seeking excursions of various kinds. The minister cheerfully complied with these requests, and a friendship grew up between the pastor and his parishioner that grew into an intimacy which continued till the last sickness of this gay and wealthy man.

When the wife of this worldling was apprized that her husband could live but a short time, she was much alarmed for his salvation, and tenderly inquired if she should not call in their minister to converse and pray with him. He feelingly replied, “No, my dear; he is not the man for me to see now. He was my companion, as you know, in worldly sports and pleasure-seeking; he loved good dinners and a jolly time. I then enjoyed his society, and found him a pleasant companion. But I see now that I never had any real confidence in his piety, and have now no confidence in the efficacy of his prayers. I am now a dying man, and need the instruction and prayers of somebody that can prevail with God. We have been much together; but our pastor has never been in serious earnest with me about the salvation of my soul, and he is not the man to help me now.” The wife was greatly affected, and said, “What shall I do, then?” He replied, “My coachman, Tom, is a pious man. I have often overheard him pray when about the barn or stables, and his prayers have always struck me as being sincere and earnest. I never heard any foolishness from him. He has always been honest and earnest as a Christian man. Call him.” Tom was called, and came within the door, dropping his hat, and looking tenderly and compassionately at his dying master. The dying man put forth his hand, saying, “Come here, Tom. Take my hand. Tom, can you pray for your dying master?” Tom poured out his soul in earnest prayer.

I cannot remember the name of this bishop, it was so long ago; but the story I well remember as an illustration of the mistake into which many professors and some ministers fall, supposing that we recommend religion to the unconverted by mingling with them in their pleasures and their running after amusements. I have seen many illustrations of this mistake.

Stewardship: Treasures Laid Up in Heaven

Stewardship.

Treasures laid up on earth bring along with them many cares; treasures laid up in Heaven never give care. Treasures laid up on earth never can afford spiritual joy; treasures laid up in Heaven bring along with them peace and joy in the Holy Ghost even now. Treasures laid up on earth in a dying hour cannot afford peace and comfort, and when life is over they are taken from us; treasures laid up in Heaven draw forth thanksgiving that we were permitted and counted worthy to serve the Lord with the means with which he was pleased to intrust us as stewards, and when this life is over we are not deprived of what was laid up there, but when we go to Heaven we go to the place where our treasures are, and we shall find them there.

Often we hear it said, when a person has died, he died worth so much. But whatever be the phrases common in the world, it is certain that a person may die worth fifty thousand pounds sterling, as the world reckons, and yet that individual may not possess, in the sight of God, one thousand pounds sterling, because he was not rich toward God, he did not lay up treasure in Heaven. And so, on the other hand, we can suppose a man of God falling asleep in Jesus, and his surviving widow finding scarcely enough left behind him to suffice for the funeral, who was, nevertheless, rich toward God; in the sight of God he may possess five thousand pounds sterling, he may have laid up that sum in Heaven. Dear reader, does your soul long to be rich toward God, to lay up treasures in Heaven? The world passes away, and the lust thereof. Yet a little while and our stewardship will be taken from us. At present we have the opportunity of serving the Lord with our time, our talents, our bodily strength, our gifts, and also with our property; but shortly this opportunity may cease. Oh, how shortly may it cease! Before ever this is read by any one, I may have fallen asleep; and the very next day after you have read this, dear reader, you may fall asleep; and, therefore, whilst we have the opportunity, let us serve the Lord.

The Lord adds: “For where your treasure is, there will your heart be also.” Where should the heart of the disciple of the Lord Jesus be, but in Heaven? Our calling is a Heavenly calling, our inheritance is a Heavenly inheritance, and reserved for us in Heaven; our citizenship is in Heaven; but if we believers in the Lord Jesus lay up treasures on earth, the necessary result of it is, that our hearts will be upon earth; nay, the very fact of our doing so proves that they are there! Nor will it be otherwise, till there be a ceasing to lay up treasures upon earth. The believer who lays up treasure upon earth may, at first, not live openly in sin, he in a measure may yet bring some honor to the Lord in certain things; but the injurious tendencies of this habit will show themselves more and more, whilst the habit of laying up treasures in Heaven would draw the heart more and more Heavenward; would be continually strengthening his new, his divine nature, his spiritual faculties, because it would call his spiritual faculties into use, and thus they would be strengthened; and he would more and more, whilst yet in the body, have his heart in Heaven, and set upon Heavenly things; and thus the laying up treasures in Heaven would bring along with it, even in this life, precious spiritual blessings as a reward of obedience to the commandment of our Lord.

The next passage, on which I desire to make a few remarks, is Matt. 6:33: “But seek ye first the kingdom of God and his righteousness; and all these things shall be added unto you.” After our Lord, in the previous verses, had been pointing his disciples “to the fowls of the air,” and “the lilies of the field,” in order that they should be without carefulness about the necessaries of life, he adds: “Therefore take no thought (literally, be not anxious), saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (for after all these things do the Gentiles seek); for your Heavenly Father knoweth that ye have need of all these things.” Observe here particularly that we, the children

of God, should be different from the nations of the earth, from those who have no Father in Heaven, and who, therefore, make it their great business, their first anxious concern, what they shall eat, and what they shall drink, and wherewithal they shall be clothed. We, the children of God, should, as in every other respect, so in this particular also, be different from the world, and prove to the world that we believe that we have a Father in Heaven who knoweth that we have need of all these things. The fact that our Almighty Father, who is full of infinite love to us his children, and who has proved to us his love in the gift of his only begotten Son, and his almighty power in raising him from the dead, knows that we have need of these things, should remove all anxiety from our minds.

There is, however, one thing that we have to attend to, and which we ought to attend to, with reference to our temporal necessities; it is mentioned in our verse: “But seek ye first the kingdom of God and his righteousness.” The great business which the disciple of the Lord Jesus has to be concerned about (for this word was spoken to disciples, to professed believers) is, to seek the kingdom of God, i. e., to seek, as I view it, after the external and internal prosperity of the church of Christ. If, according to our ability, and according to the opportunity which the Lord gives us, we seek to win souls for the Lord Jesus, that appears to me to be seeking the external prosperity of the kingdom of God; and if we, as members of the body of Christ, seek to benefit our fellow-members in the body, helping them on in grace and truth, or caring for them in any way to their edification, that would be seeking the internal prosperity of the kingdom of God. But in connection with this, we have, also, “to seek his righteousness,” which means (as it was spoken to disciples, to those who have a Father in Heaven, and not to those who were without), to seek to be more and more like God, to seek to be inwardly conformed to the mind of God. If these two things are attended to (and they imply also that we are not slothful in business), then do we come under that precious promise: “And all these things [that is, food, raiment, or anything else that is needful for this present life] shall be added unto you.” It is not for attending to these two things that we obtain the blessing, but in attending to them.

I now ask you, my dear reader, a few questions in all love, because I do seek your welfare, and I do not wish to put these questions to you without putting them first to my own heart. Do you make it your primary business, your first great concern, to seek the kingdom of God and his righteousness? Are the things of God, the honor of his name, the welfare of his church, the conversion of sinners, and the profit of your own soul, your chief aim? Or does your business, or your family, or your own temporal concerns, in some shape or other, primarily occupy your attention? If the latter be the case, then, though you may have all the necessaries of life, yet could you be surprised if you had them not? Remember that the world passeth away, but that the things of God endure forever.

I never knew a child of God, who acted according to the above passage, in whose experience the Lord did not fulfill his word of promise, “All these things shall be added unto you.”—From Müller’s Life of Trust.

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