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Signs of the Times, Vol. 5, No. 41.

General Articles

Signs of the Times

Oct 30, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Oct 30, 1879

General Articles.

By Ellen G. White

CHRISTIAN COURTESY.

BY MRS. E. G. WHITE.
Whatever may be the surroundings of the Christian, whatever may be his temptations, he should not be uncourteous. Affection, kindness, and forbearance were designed of God as a preparation for the society of heavenly angels.
Very many who are seeking for happiness will be disappointed in their hopes, because they seek it amiss. True happiness is not to be found in selfish gratification, but in the path of duty. God desires man to be happy, and for this reason he gave him the precepts of his law, that in obeying these he might have joy at home and joy abroad. While he stands in his moral integrity, true to principle, having the control of all his powers, he cannot be miserable. With its tendrils entwined about God, the soul will flourish amid unbelief and depravity. But many who are constantly looking forward for happiness fail to receive it, because, by neglecting to discharge the little duties and observe the little courtesies of life, they violate the principles upon which happiness depends.
Bible rules must be written on the heart, Bible rules be carried into the every-day life. The Christian may lift up his soul to God for strength and grace amid every discouragement. Kind words, pleasant looks, a cheerful countenance, throw a charm around the Christian that make his influence almost irresistible. This is a way to gain respect, and extend the sphere of usefulness, which costs but little. It is the religion of Christ in the heart that causes the words issuing therefrom to be gentle, and the demeanor condescending, even to those in the humblest walks of life. A blustering, fault-finding, over-bearing man is not a Christian; for to be a Christian is to be Christ-like. It is no mark of a Christian to be continually jealous of one's dignity. In forgetfulness of self, in the light and peace and comfort he is constantly bestowing on others, is seen the true dignity of the man. The one who pursues this course will not complain that he does not obtain the respect due him.
He who drinks in the spirit of Christ will let it flow forth in kind words, and be expressed in courteous deportment. The plan of salvation is to soften whatever is harsh and rough in the temper, and to smooth off whatever is rugged or sharp in the manners. External change will testify of an internal change. The truth is the sanctifier, the refiner. Received into the heart, it works with hidden power, transforming the receiver. But those who profess the truth and at the same time are rough, and sour, and unkind in words and deportment, have not learned of Jesus; all these manifestations show that they are yet servants of the wicked one. No man can be a Christian without having the spirit of Christ, manifesting meekness and gentleness, and refinement of manners.
Enoch was a marked character. Many look upon his life as something above what the generality of mortals can ever reach. But Enoch's life and character, which were so holy that he was translated to Heaven without seeing death, represent what the lives and characters of all must be, if like Enoch, they are subjects to be translated when Christ shall come. His life was what the life of every individual may be if he closely connects with God. We should remember that Enoch was surrounded with influences so depraved that God brought a flood of waters on the world to destroy its inhabitants for their corruption. Were Enoch upon the earth to-day, his heart would be in harmony with all God's requirements; he would walk with God, although surrounded with influences which are the most wicked and debasing. The palm-tree well represents the life of a Christian. It stands upright amid the burning desert sand, and dies not; for it draws its sustenance from the springs of life beneath the surface.
When Christ shall come, our vile bodies are to be changed, and made like his glorious body; but the vile character will not be made holy then. The transformation of character must take place before his coming. Our natures must be pure and holy; we must have the mind of Christ, that he may behold with pleasure his image reflected upon our souls. We are, none of us, what God would have us, and what we may be, and what his word requires us to be. It is our unbelief that shuts us away from God. Joseph preserved his integrity when surrounded by idolaters in Egypt, in the midst of sin and blasphemy and corrupting influences. When tempted to turn from the path of virtue, his answer was, "Shall I do this great wickedness, and sin against God?" Enoch, Joseph, and Daniel depended upon a strength that was infinite. This is the only course of safety for Christians to pursue in our day. Those who profess Christ are too indolent in their religious life to surmount obstacles, and be patient, kind, and forbearing.
The lives of these marked men were hid with Christ in God. They were loyal to God amidst infidelity, pure amidst depravity, devout and fervent when brought in contact with atheism, and idolatry. By faith they gathered to themselves only those properties which are favorable to the development of pure and holy characters. Thus may it be with us; whatever our position, however repulsive or fascinating our surroundings, faith can reach above it all, and find the Holy Spirit.
The spirit which Enoch, Joseph, and Daniel possessed, we may have. We may draw from the same source of strength, and realize the same power of self-control; and the same graces may shine out in our lives. By reflecting the light of Christ to all around us, we shall become the light of the world. Said Christ, "A city that is set on a hill cannot be hid." "Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven." A surly, fault-finding, selfish, uncourteous person cannot have this sacred influence.
Pleasant, kind, and well-bred Christians will have an influence for God and his truth; it cannot be otherwise. The light borrowed from Heaven, will shed its brightening rays through them to the pathway of others, leading them to exclaim, "O Lord of hosts, blessed is the man whose strength is in thee."
The words we speak, our daily deportment, are the fruit growing upon the tree. If the fruit is sour and unpalatable, the rootlets of that tree are not drawing nourishment from a pure source. If our affections are brought into harmony with our Saviour, if our characters are meek and lowly, we evidence that our life is hid with Christ in God; and we shall leave behind us a bright track. The Christian life will be in such marked contrast to that of unbelievers and children of darkness, that beholders will discern that we have been with Jesus and learned of him.
The Christian need not become a recluse; but while necessarily associating with the world, he will not be of the world. Christian politeness should be cultivated by daily practice. That unkind word should be left unspoken, that selfish disregard for the happiness of others should give place to sympathy and thoughtfulness. True courtesy, blended with truth and justice, will make the life not only useful, but fragrant. It is no evidence that the Christian has lost his religion, because he has a good report from those who are without. Virtue, honesty, kindness, and faithful integrity make noble characters; they will win esteem even of unbelievers, and their influence in the church will be very precious. God requires us to be right in important matters, while he tells us that faithfulness in little things will fit us for higher positions of trust. There is a very great neglect of true courtesy at the present time. Much is said concerning the improvements which have been made since the days of the patriarchs. But those living in that age could boast of a higher state of refinement and true courtesy of manners than the people in this age of boasted enlightenment.
Integrity, justice, and Christian kindness, blended, make a beautiful combination. Courtesy is one of the graces of the Spirit. It is an attribute of Heaven. The angels never fly into a passion, never are envious, selfish, and jealous. No harsh or unkind words escape their lips. And if we are to be the companions of angels, we, too, must be refined and courteous. And we have none too much time to change our wrong habits, reform our defective characters, and obtain a fitness for the society of those with whom we expect to associate not long hence. All harshness and severity, coarseness and unkindness, must be overcome in this life; for they are Satanic. Now is the very time for us to do the work. We can have no second probation. If we do not improve these hours of privilege, we would not improve a second probation should it be granted to us. It is now, while it is called to-day, that we are not to burden our hearts and continue to make Christ ashamed of the unsanctified words and deportment of us who bear his name.
(To be Continued.)

A Negative Creed Unsatisfactory.

THE instinct of skepticism is a little like the instinct of hunting, there is more or less of it in every human being. Many a man enters upon the pursuit, not that he cares for the game—not that he wishes to prove that there is no God; not that he would satisfy himself that he is nothing; going nowhere, but for the enjoyment, the zest of the pursuit. To a brave man the keenest intellectual pleasure comes from what he calls the pursuit of truth—the hunting of truth to its lair; the attempt to measure the ways, and perhaps the thoughts of the first cause. But, “My thoughts are not your thoughts, neither are your ways my ways, saith the Lord;” and if the man gets bewildered and lost, and at last seems to himself to be nothing, gone nowhere, he has arrived at a conclusion or a destination that he did not seek to arrive at in the beginning—a conclusion and a destination that is far from being satisfactory. Lives there a skeptic who deep down in his own heart would not believe in the simplest forms of Christianity if he could? The saddest, the most pathetic utterances, are the utterances of men who, with the farthest and subtlest reach of thought, grasp only negatives. A man can no more live on negatives than he can live on stones; a negative creed is the creed of death.

A Touching Incident.

THERE is one touching incident of the life of William Wirt. In his younger days he was a victim to that passion for intoxicating drinks which seems to be the bane of the legal profession. Affianced to a beautiful and accomplished young woman, he had broken repeated pledges and amendments, and she, after patiently and kindly enduring his disgraceful habit, at length dismissed him, deeming him incorrigible. Their next meeting after the dismissal was in the public street in the city of Richmond. William Wirt lay drunk and asleep on the sidewalk, on a hot summer day, the rays of the sun pouring down on his uncovered head, and the flies crawling over his swollen features. As the young lady approached him in her walk, her attention was attracted by the spectacle, strange to her eyes, but alas! so common to others who knew the victim, as to excite little remark. She did not at first recognize the sleeper, and was about to hasten on, when she was led by one of those impulses which form the turning points in human lives, to scrutinize his features. What was her emotion when she recognized in him her discarded lover! She drew forth her handkerchief and carefully spread it over his face and hurried away. When Wirt came to himself, he found the handkerchief, and on one corner the initials of the beloved name. With a heart almost breaking with grief and remorse, he made a new vow of reformation. He kept that vow, and married the owner of the handkerchief. Well might he preserve the handkerchief as he did, all his life, guarding it with the jealous care with which Othello kept the Egyptian charmer's gift, and "making it a darling like his precious one."

The Effect of Crime Upon Conscience

THE effect of crime upon the conscience has just been awfully illustrated in England by the experiences of Jonathan Geydon. Twenty years ago, when a young man of twenty-two, he murdered an old lady named Mary White, and robbed the house in which she lived. From that time until last month he was never heard of, but now he has given himself up and confessed the crime. For twenty years he has wandered about England a fugitive—the curse of Cain upon him, never able to settle to any steady work, ever haunted with the terrible remembrance of his fearful sin. On being locked up he inquired whether his parents were still living, and on learning that both were dead—they had died of grief—he burst into tears.

Reform Movement in French Catholicism

The Reformed Roman Catholic Party in France is encountering much opposition from the priests of the Romish Church. One of the reformers, M. John Lemoine, having been charged with seeking to introduce a new religion, says he is well content with the old faith of France, but that Rome has introduced a new religion—"A mere tissue of mythology and polytheism. It is impossible to recognize the Christian religion in this old curiosity-shop of idols and miracles, and disguises in which the old faith is dressed up; and were any Epimenides to rise up from a sleep of half a century, he would fail to recognize the Roman Catholic religion in that heap of idolatries, superstitions, and polytheism under which it lies buried."

Standing in Our Own Light

Most of the shadows that cross our path through life are caused by our standing in our own light.
The very essence of truth is plainness and brightness; the darkness and crookedness is our own.

LOST AND FOUND.

By Golden Hours

I LOST the brook as it wound its way Like a thread of silver hue, Through greenwood and valley, thro' meadows gay, 'Twas hidden away from view; But I found it again a noble river, Sparkling and broad and free; Wider and fairer growing ever, Till it reached the boundless sea.
I lost the tiny seed that I sowed With many a sigh and tear, And vainly waited through sunshine and cold For the young green to appear; But surely after many long days The blossom and fruit will come, And the reapers on high the sheaves will raise For a joyful harvest home.
I lost the life that grew by my own For one short summer day; And then it left me to wander alone, And silently passed away; But I know I shall find it further on, Though not as it left me here; For the shadows and mists will have passed and gone; I shall see it fair and clear.
I lost the notes of the heavenly chime That once came floating by; I have listened and waited many a time For the echo, though distantly; But I know in the halls of glory it thrills, Ever by day and night; I shall hear it complete when its harmony fills My soul with great delight.
I lost the love that made my life, A love that was all for me; Oh! vainly I sought it amid the strife Of the stormy, raging sea; But deeper and purer I know it waits Beyond my wistful eyes; I shall find it again within the gates Of the garden of paradise.
I shall lose this life! it will disappear, With its wonderful mystery; Some day it will move no longer here, But will vanish silently; But I know I shall find it again once more, In a beauty no song hath told; It will meet with me at the golden door, And round me forever fold.
—Golden Hours.

The Immortality of the Soul—History of the Doctrine.

By Dudley Marvin Canright

(Continued.)

HISTORY OF THE PLATONIC SCHOOL.

WE will now briefly notice the history and influence of Plato's teachings and followers. After finishing his travels, Plato returned to Greece, where he established a philosophical school, in which he taught his theory of the human soul, etc. This school was largely attended, and became very famous and influential. Cotemporary with the sect which Plato established, there were several other schools of philosophy, as the Stoics, Epicureans, Peripatetics, etc.; but as none of them taught the immortality of the soul, we are not now interested in them.
It was through Plato and his disciples that this doctrine came into the church; hence we are interested in their history. Enfield says: "The school of Plato long continued famous, but passed through several changes, on account of which it was successively distinguished into the Old, the Middle, and the New Academy. The Old Academy consisted of those followers of Plato who taught the doctrine of their master without mixture or corruption." (Hist. of Phil., p. 137.)
The Old Academy continued till about three hundred years before Christ. Then, under the teaching of ARCESILAUS, it passed into the Middle Academy. It differed from the Old in asserting that "everything is uncertain to human understanding, and, consequently, that all confident assertions are unreasonable." This school tended strongly to skepticism. It continued less than one hundred years, and met with much opposition. The New Academy succeeded it.
Carneades, born B. C. 214, was the first teacher of the New Academy. Its doctrines came back nearer to those of Plato. It allowed that a strong probability of truth might be attained by sufficient evidence. This school continued about one hundred years. "The last preceptor of the Platonic school in Greece was Antiochus of Ascalon. He resigned the academic chair B. C. 80. After his time, the professors of the academic philosophy were dispersed by the tumults of war, and the school itself was transferred to Rome." (Ibid., pp. 142-146.)
Platonism, having found its way to Rome, soon made its way into the Roman Church, as may be easily shown.

PLATONISM INTRODUCED AMONG THE ROMANS.

Rome was founded about seven hundred years before Christ; but for centuries the Romans were a barbarous, warlike people, taking little interest in theology or speculative philosophy. Enfield says it was not till the year 156 B. C. that philosophy began to be studied at Rome. It was then introduced by Grecian philosophers. At first it met with strong opposition from the leading men of the nation; but when Rome conquered Greece, and the two nations began to mingle, it was a short time before the Grecian religion and philosophy were transplanted to Rome. Here they began to flourish with new life. "Hence," says the historian, "Greece, which had submitted to the arms, in her turn subdued the understandings of the Romans; and, contrary to that which in these cases commonly happens, the conquerors adopted the opinions and manners of the conquered." (Enfield's Hist. of Phil., p. 296.)
That the Romans received their religion mostly from Greece, is attested by all writers who treat of the subject. "The religion of the Romans," says a learned author, "appears to have been that of Greece—a mixture of Syrian and Egyptian fables. The principal gods of both people were the same." (Elements of Mythology, p. 244.) "The religious system of the Romans," says Mr. Fisk, "gives clear evidence of its Grecian descent, being in scarcely any part of it a native growth, but borrowed chiefly from the Greek colonies in Italy." (Class. Antiq., p. 86.) Dr. Good says, "The philosophers of Rome present us with nothing new, for they merely followed the dogmas of those of Greece." (Book of Nature, p. 380.)
Very soon every Grecian sect of philosophy had its patrons among the Romans. The Epicurean, the Stoic, the Pyrrhonic, and other schools, which openly denied the soul's immortality, had numerous followers. But Platonism also was embraced by others. Among the most noted of these was Cicero, who was born B. C. 106. He was a great admirer of Plato, and said and wrote much to prove the immortality of the soul. He did for that doctrine among the Romans what Plato had done for it among the Greeks. Yet even he confessed that he felt sure of the soul's immortality only while he was arguing for it; in his hours of sober reflection he doubted it. Nevertheless, a goodly number adopted this view, at least in theory.

THE ALEXANDRIAN SCHOOL.

About this time a singular school was started at Alexandria in Egypt, then a part of the Roman empire. It was called the Eclectic or New Platonic School. The origin of it was this: Certain philosophers, seeing the endless disputes and contradictions among the many different sects of philosophy and religion, formed the plan of gleaning from all whatever was good and consonant to reason, and rejecting the rest. Platonism was the basis of this school, and the doctrine of the immortality of the soul held a conspicuous place in it. It was through this school, further improved in the second century by Ammonius Saccas, a Platonic Christian, that this doctrine came into the church; hence we are interested in its history. It is not certain just when it started; but probably not far from the time of the birth of Christ. So say Dr. Mosheim, Enfield, and the Encyclopedia of Religious Knowledge. (Mosheim's Commentaries, vol. i. p. 38; Enfield's Hist. of Phil., p. 343; Enc. Rel. Knowl., art. Eclectics.)
Referring the reader to the above authors for a full history of this school, I will only select a few facts bearing directly on my subject. "Upon the foundation of the Platonic philosophy," says Enfield, "with an abundance of heterogeneous materials collected from every other sect, was erected an irregular, cumbrous, and useless fabric, called the ECLECTIC SCHOOL." One Potamon, a Platonist, is supposed to have been its founder. (Mosheim's Com., vol. i. p. 38.) Says the Encyclopedia of Religious Knowledge, "They held Plato in the highest esteem, but did not scruple to join with his doctrine whatever they thought conformable to reason in the tenets of other philosophers." (Art. Eclectics.) "Potamon endeavored to reconcile the precepts of Plato with those of other masters." (Enfield's Hist. of Phil., p. 327.)
"The Christian religion, too, which had now found its way to Alexandria, became incidentally the occasion of encouraging and promoting this coalition of opinions; for when the heathen philosophers perceived that this new establishment, supported by the splendor of its miracles, and the purity of its doctrines, was daily gaining credit even in the schools of Alexandria; and saw that, like the rising sun, it was likely soon to eclipse every inferior light; despairing of being able either to refute its claims by argument, or to stem its progress by authority, they determined to oppose it by every effort of ingenuity and artifice. In order to support the declining credit of their own schools, they incorporated Christian ideas and principles into their new system. Several fathers of the Christian church themselves, such as Pantaenus, Clemens Alexandrinus, and the author of the work called the Shepherd of Hermas, by studying philosophy in the Alexandrian school, injudiciously favored the views of their opponents, and from their sacred magazine contributed their share toward that confused mass of opinions, Egyptian, Oriental, Pythagoric, Platonic, and Christian, which, about the close of the second century, rose up into the ECLECTIC SYSTEM." (Enfield's Hist. of Phil., p. 326.)
Alas that the church of Christ should have left the simple truth of the Holy Bible to learn wisdom and doctrine from the "vain philosophy" of heathenism! But such was the sad fact. From this time we find innumerable errors mixing in with the pure truth of the Bible. This Eclectic school was started about one hundred years after the death of the last apostle, toward the close of the second century.
That the main object of this school was to reconcile and unite Christianity and heathen philosophy, particularly Platonic philosophy, is abundantly proved by the historians treating upon the subject. The learned Dr. Mosheim thus speaks of this school: "This [Eclectic] mode of philosophizing was changed near the close of the [second] century, when Ammonius Saccas, with great applause, opened a school at Alexandria, and laid the foundation for that sect which is called the New Platonic. This man was born and educated a Christian, and perhaps made pretensions to Christianity all his life. Being possessed of great fecundity of genius, as well as eloquence, he undertook to have all systems of philosophy and religion into harmony; or, in other words, to teach a philosophy by which all philosophers, and the men of all religions, the Christian not excepted, might unite together and have fellowship." "The grand object of Ammonius, to bring all sects and religions into harmony, required him to do much violence to the sentiments and opinions of all parties,—philosophers, priests, and Christians; and particularly, by means of allegorical interpretations, to remove very many impediments out of his way." (Eccl. Hist., vol. i. pp. 111-113.)
Of this scheme Enfield says: "By combining into one system all the important tenets, both theological and philosophical, which were at that time received, either in the pagan or the Christian school, they hoped to confirm the heathen in their attachment to their old superstitions, and to reconcile the Christians to paganism."
"In the infancy of the Alexandrian school, not a few among the professors of Christianity suffered themselves to be so far deluded by the pretensions of this sect as to imagine that a coalition might, with great advantage, be formed between its system and that of Christianity; and this union seemed the more desirable as several philosophers of this sect became converts to the Christian faith. But the consequence was, that pagan ideas and opinions were by degrees mixed with the pure and simple doctrine of the gospel; the fanatical philosophy of Ammonius corrupted the pure religion of Christ; and his church became a field of contention, and a nursery of error." (Hist. of Phil., p. 344.)
The object they had in view is thus stated by Mosheim:—
"The Christian teachers were well aware of what essential benefit it would be in promoting their cause, not only with the multitude, but also amongst men of the higher orders, could the philosophers, whose authority and estimation with the world was unbounded, be brought to embrace Christianity. With a view, therefore, of accomplishing this desirable object, they not only adopted the study of philosophy themselves, but became loud in their recommendation of it to others, declaring that the difference between Christianity and philosophy was but trifling, and consisted merely in the former being of a nature somewhat more perfect than the latter. And it is most certain that this kind of conduct was so far productive of the desired effect as to cause not a few of the philosophers to enroll themselves under the Christian banner. Those who have perused the various works written by such of the ancient philosophers as had been induced to embrace Christianity, cannot have failed to remark that the Christian discipline was regarded by all of them in no other light than a certain mode of philosophizing." (Commentaries, vol. i. cent. ii. sec. 26, pp. 346, 347.)
The effect of this was soon manifest. The above-quoted author says: "Hence it came to pass that the greater part of these Platonists, upon comparing the Christian religion with the system of Ammonius, were led to imagine that nothing could be more easy than a transition from the one to the other, and were induced to embrace Christianity without feeling it necessary to abandon scarcely any of their former principles." (Ibid., sec. 32, p. 366.)
To us at this day it seems incredible that such a scheme should ever have been formed or that any Christians would have listened to it a moment. But when we remember that the apostles had been dead one hundred years, that the church had already degenerated to an alarming degree, that nearly all the Christian converts had themselves been pagans, that they brought into the church with them more or less attachment for their former pagan notions, and that their nearest friends and relatives were still pagans, it is not so remarkable that they were induced to look favorably upon such an effort. But it was the most fatal step the church ever took; it opened the doors for a flood of error to pour into the pure stream of gospel truth, and, alas! they have never been wholly separated since.
D. M. C.

Peter's Vacation and What Came of It.

By E. S. Todd

"THERE is no new thing under the sun" wrote the wise man. Human nature remaining ever the same and the conditions of life being in all ages essentially alike, the statement must ever be true. Perhaps for this reason it came about that Peter like many of his modern followers had a vacation. Whether Joppa was a fashionable watering place or not it was a most ancient city and sea-port. Thither Peter went at first to be instrumental in a notable miracle, and afterward to tarry many days with Simon a tanner whose house was "by the sea." It was a delightful place both for rest and instruction. The modern Jaffa is described as built on a promontory jutting out into the sea, rising to the height of one hundred and fifty feet, crowned with a fortress and offering on all sides picturesque and varied prospects. To the traveler approaching from the sea the town looks like a heap of buildings crowded so closely as to be in danger of pushing one another off the precipice, and from the steepness of the site they appear in some places to stand one on another. The whole place is crowded with historic associations, reaching back to the occupancy of that territory by the tribe of Dan.
Here the materials for building both the first and second temples sent from Lebanon and Tyre were landed. Here Jonah embarked in the foolish attempt to run away from the Lord. The shoal and unprotected harbor was a vast cemetery of the Tyrian, Roman and Alexandrian galleys, concerning many of which there was still extant a story. We can imagine the interest which one who came of a race which gloried in its past history would take in all this. The Orientals at that time were ignorant of the modern style of building, so as to shut out all the outside world for the better effect of the artificial adornments within, but regarded the best room as the house-top, which they thought no furniture could improve. Here they spent their evenings, and here often brought their couches and slept. Simon's house-top was Peter's place for rest, meditation and prayer. The scene spread out before him must have been inspiring, whether he looked westward beyond the ships of the harbor to the open sea, southward over the plains of Philistia, northward toward Carmel Sharon, eastward to the hills of Ephraim and Judah, or as he lifted his eyes aloft to the same heavens which had so touched the heart and harp of David. Here during the "many days" of his stay with Simon he gained that strength and inspiration which were expended in heroic conflict all along the skirmish line of the rising Church.
The law of rest is a universal one. Inorganic matter may be exempt, but every organization requires periodic rest. Plants have their time for rest when growth ceases, the leaves drop and the vital forces retire into the root or seed. Animals whose every motion is at the expense of vital energy, are led by unerring nature to seek rest and recuperation. Man though he aspires to rule nature is not above her laws.
"He goeth forth unto his work and to his labor until evening." But this is not enough. From the beginning the extraordinary rest of the Sabbath day was thought necessary and enjoined. If they needed it who lived in Oriental lands where life crawls its slow length along, how much more do we in this lightening age? Our modern life is unquestionably too intense. Its results are seen in scores of men prematurely broken down or gone hence before their time, and in asylums full of men whose mental machinery has given away under the strain of excitement. The physicians finds the most powerful inducement to the consumption of ardent spirits is the need of rest, which men seek in toxication to supply; and the moralist finds in the over tension of business an explanation of the excuse of the ungodly, "no time for religion." Who will start a movement in favor of a Sabbatic year? He shall have our voice and vote.
"Over the study of the minister as over the fall of a sparrow or the conflagration of a world there bends the arch of natural law." So in due time and through due process of law there is sickness and a location all of which is piously ascribed to providence. There are other results not so tragic but equally disastrous. The minister becomes dull, lifeless, and pointless. Sometimes it is suspected that he is backsliding. The truth is he has sinned against nature, himself, and his congregation, in not seeking the rest he needed. While it is bad for a minister to be absent, especially on the Sabbath, (the congregation may not think so) it is better than for him to be present with a demeanor as worn and weary as his sermon is stale and threadbare.
But as to Peter's vacation, it was the most eventful period of his life. Up to this time his preaching and thought had run in a Jewish mould. He had only preached to Jews. The gentiles must first become Jews if they would be saved. Had there been no break in his labors he might have continued to preach his partial gospel. It has always been God's way when He would instruct men in the deep things of the spirit, to take them "apart into a desert place to rest awhile" where they might better hear the still small voice. Thus Moses gained his "meekness," and David his "songs," Elijah his unction, and the disciples their sweetest lessons. So God chose this resting time of Peter as an occasion to instruct him in larger things. The house-top vision, of the sheet let down from heaven, wherein "unclean beasts" that were to be "eaten," was the symbol of gentile dogs, that were to share the fatness of the gospel, made a revolution in Peter's theology and practice. He had new truth now to break forth unto the people, which like fire shut up in his bones. His old sermons if he had any were now out of date. Immediately he retraced his steps to Jerusalem to declare to the brethren what the Lord had shown unto him.
E. S. Todd, in Cal. Chris. Advo.
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