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Signs of the Times, Vol. 29, No. 17.

THANK GOD AND TAKE COURAGE

Signs of the Times

Apr 29, 1903

Pacific Press Publishing Company · Oakland, California · Apr 29, 1903

THANK GOD AND TAKE COURAGE.

There is little in this picture of itself to interest. The broad, ancient highway stretches to the southeast. The old piles of moss and tree covered ruins stand by its side, and the westering sun casts shadows across the old road. One solitary tourist, or curiosity seeker, and a distant carriage relieve the monotony of the somber loneliness of the scene. All about speaks of desolation. Yet this is a picture of to-day.
LET us go back nearly nineteen hundred and fifty years. The highway was still old at that time and well traveled by military and civilian, by plebeian and men of noble blood. A little to the southwest rolls the blue Mediterranean; for this broad road is the highway, built probably by Appius Claudius, connecting Rome and Naples. A stout ship, buffeted by wave, wind, and current, lands its passengers near to our scene at Puteoli. Principal among these are several prisoners bound to Cæsar's court, well guarded by Roman soldiers. Heavy with chains, they pursue their journey toward the great city of the world. Of all the prisoners one stands out conspicuous and alone, charged as a criminal, yet guilty of no crime; associated with sinners, yet hating sin. His weary, eventful, solitary journey, with only two companions in heart, is nearly over. The city to which he is bound with his companions—he a prisoner, his comrades free—is forty-three miles distant, and the long journey nearly done. But the journey had told somewhat on the indomitable spirit of the prisoner-in-chief, and even he, who had said of earth's severest trials, “None of these things move me,” had almost lost heart.
It is not the great trials of life generally that discourage the soul of the Christian. This man had met, since the beginning of the shaping of events which led to this journey, mad mobs hungering for his life; he had borne testimony before kings and courts; he had escaped conspiracies of banded assassins who plotted to destroy; he had suffered shipwreck; been bitten by a poisonous viper; his life had trembled in the balance of the decision of a fearful military tribunal; but in all these trials his sublime faith and courage had risen superior to all ills, and cheered the hearts of discouraged companions. But the long, wearying journey, and the heavy chains, had at last told on the brave soul, and courage had waned. It was a weakness of the flesh, not of the spirit.
WHEN the ship lands at Puteoli the aged prisoner finds brethren, with whom he is permitted to tarry over Sabbath. He then takes up his weary tramp to his destination. Over the very road of our picture he travels. News of his coming had been hurried on before to those of like precious faith, and they start down the Appian Way to meet him. Forty-three miles from Rome, at the Appi Forum (the Market of Appius), ruins of which are shown in our picture, came the brethren to meet the aged prisoner. The busy market was filled with the hum and jar and bustle of sailors and fishermen, but they found the faithful heart, and made themselves known. And when Paul, the “ambassador in chains” (for he it was), saw them, “he thanked God, and took courage.” He was glad that some heart remembered him in his trials, that faithful souls were willing to come so far to meet him and greet him, tho a prisoner in chains; that they were willing to identify themselves with him in his open shame and reproach, knowing that he was blameless. He “thanked God and took courage.”
SO GOD constantly sends encouragement to every soul in life's weary way. He knows the unseen struggle, the unremunerated toil, the invisible pain of body and heart, the secret conflicts with the enemy, ending sometimes in defeat, the reproach for His name's sake—He knows it all, and the little tokens of light and goodness and cheer along the way are the smiles of God to cheer the heart of the pilgrim. These blessings may not come in persons, but they will come, and that from the Father's hand and heart. Keep open eyes to see, open ears to hear, open hearts to receive His blessings, and tho the world's mart may be as crowded as the old Roman market, we may there find the messengers of cheer and help, and thank God, and take courage. “Be of good courage, all ye that hope in the Lord.”

OUR ELDER BROTHER.

By Ellen G. White

BY MRS. E. G. WHITE.
CHRIST came to this world as the unwearied servant of man's necessity. He clothed His divinity with humanity that He might stand among men as one of them, a sharer in their poverty and their grief. Love for the lost race was manifested in all that He said and did.
What a busy life He led! Day by day He might have been seen entering the humble abodes of want and sorrow, speaking hope to the downcast and peace to the distressed. Humble, gracious, tenderhearted, pitiful, He went about doing good, lifting up the bowed-down and comforting the sorrowing. None who came to Him went away unhelped. To all He brought hope and gladness. Wherever He went He carried blessing.
During His childhood and youth, the Saviour lived with His parents at Nazareth, willingly acting His part in bearing the burdens of the household. He had been commander of heaven's hosts, and angels had delighted to fulfil His word; now He was a willing servant, a loving, obedient son. He learned a trade, and with His own hands worked in the carpenter's shop with Joseph. In the simple garb of a common laborer He walked the streets of the little town, going to and returning from His work. When the time came for His public work to begin, He went forth proclaiming the Gospel of the kingdom.
Christ brought His wishes into strict obedience to His mission. He glorified His life by making everything in it subordinate to the will of His Father. When in His youth His mother, finding Him in the school of the rabbis, said, “Son, why hast Thou thus dealt with us? behold, Thy father and I have sought Thee sorrowing.” He answered—and His answer is the key-note of His life-work—“How is it that ye sought Me? wist ye not that I must be about My Father's business?”
His life was one of constant self-sacrifice. He came to this world to live in our behalf the life of the poorest, to walk and work among the needy and the suffering. Unrecognized and unhonored, He walked in and out among the people for whom He had done so much. The Owner of the world, He had no home in it. “Foxes have holes,” He said, “and the birds of the air have nests; but the Son of Man hath not where to lay His head.” “Surely He hath borne our griefs, and carried our sorrows.” “He is despised and rejected of men, a man of sorrows, and acquainted with grief.”
Christ's work was not confined to any time or place. It was bounded only by His love and sympathy for those for whom He was soon to give His life. His compassion knew no limit. On so large a scale did he conduct His work of healing and teaching that there was no building in Palestine large enough to hold the multitudes that thronged to Him. In every town and village through which He passed was to be found His hospital. On the hillsides of Galilee, in the great thoroughfares of travel, by the seashore, in every place where there were hearts ready to hear His message, Jesus healed the people and pointed them to their heavenly Father. His life laid the foundation for a religion in which there is no caste, where Jew and Gentile, free and bond, are linked in a common brotherhood, equal before God.
Christ lived a life of prayer. Daily beset by temptation, constantly opposed by the leaders of the people, He knew that He must strengthen His humanity by prayer. In order to be a blessing to men, He must commune with God, from Him obtaining energy, perseverance, steadfastness.
Christ is our Burden-bearer. He came to bear the trials that we must bear, to resist the temptations that we must resist. He came to show that by receiving power from on high man can live an unsullied life. With sympathetic love and tender compassion, without a trace of harshness, He meets us in our necessities. He works with gracious helpfulness and unwearying patience. By the gentle touch of love He drives from the soul unrest and doubt, changing enmity and unbelief to confidence and faith. “In the beginning was the Word, and the Word was with God, and the Word was God.” “And the Word was made flesh, and dwelt among us . . . full of grace and truth.” “We have not an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” “In all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.”

The Sixth Day—Animals

By W. A. Sweany

THE GOSPEL IN CREATION. NO. 8.

The Sixth Day—Animals.

A PART of the work of the sixth day is thus brought before us: “And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind; and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind; and God saw that it was good.” Gen. 1:24, 25.
Manifold, important, and valuable are the lessons which may be learned from the products of the skill, wisdom, and power of the Creator, as manifested in the work of the sixth day of creation week. “Ask now the beasts, and they shall teach thee” of Him “in whose hand is the soul of every living thing, and the breath of all mankind.” Job 12:7–10. Like the inhabitants of sea and air (Gen. 1:20–22, margin; Rev. 16:3), they are in common with man (Gen. 2:7–17; Job 27:1–4, margin; Ps. 146:1–4; James 2:26, margin), each one animated by a “living soul” or “spirit” (Gen. 6:5–7; 7:13–15, 21, 22); which, however, in neither case is immortal or deathless, but entirely dependent for continuity of existence upon the breath of life which God gives to all (Eccl. 3:18–21; Ps. 49:6–20; 104:20–30).
A candid, unbiased study of the facts here cited will reveal the fact that the words “soul,” “spirit,” “breath,” and “life” are synonymous terms, and are used interchangeably to denote the animating life-principle, or element in all living creatures. It is true that other objects are sometimes denoted by these terms which occur more than seventeen hundred times in the Scriptures, but their meaning is always discernible in the context, connection, and subject of the passage in which they occur. It is especially worthy of note that the idea of immortality is never connected with these terms in Scripture. But equally as important and valuable as these doctrinal truths, discernible in the nature and creation of the animals, are the practical, helpful lessons that may be learned from observation and study of their lives and habits.
Just as sheep need the care of a shepherd, so we need the care and oversight of “the Good Shepherd;” just as the faithful earthly shepherd cares for and watches over his flock, feeding, protecting, and defending them, seeking and bringing back the wandering, wounded, and lost ones, so “the great Shepherd of the sheep” cares for His flock, even laying down His life for them. Just as the wolf, the lion, and the bear seek to devour the weak and helpless lambs of the flock, “so your adversary, the devil, as a roaring lion walketh about, seeking whom he may devour.” Just as the sheep hear and know the shepherd’s voice, and trust and follow him, so, says “the chief Shepherd,” “My sheep hear My voice and follow Me.” Just as sheep fear and flee from a stranger, so God’s flock fear and distrust false shepherds. John 10:1–16; Ps. 23:1–6; Isa. 40:11; Luke 15:4–7; 1 Sam. 17:34–37; 1 Peter 5:8; Isa. 53:6, 7.
Well may the sluggard, starving in winter through neglect of sowing and reaping in proper seasons, be admonished to “go to the ant, . . . consider her ways, and be wise,” for altho not strong, and having no guide, overseer, or ruler, yet they provide and prepare their meat in summer, and gather their food in harvest. Prov. 6:6–11; 30:24, 25. “The conies are but a feeble folk, yet make they their houses in the rocks.” Prov. 30:26. Just so may feeble, helpless mortals make the Rock of Ages their hiding-place, refuge, and strong tower of defense. Ps. 46:1, 7, 11; 62:5–7; 91:1, 2; 142:4, 5. The unison, co-operation, harmony, and oneness of purpose that should prevail among God’s people (1 Cor. 1:10; Phil. 1:27) is strikingly illustrated among the locusts which “have no king, yet go they forth all of them by bands.” Prov. 30:27. “The spider taketh hold with her hands and is in kings’ palaces.” Prov. 30:28. Just so, the man who takes hold with his hands (1 Thess. 4:11, 12), and does with his might what his hands find to do (Eccl. 9:10), being “not slothful” (Rom. 12:11), but “diligent in his business,” “shall stand before kings; he shall not stand before mean men” (Prov. 22:29). The sow wallowing in the mire, and the dog devouring his own vomit (2 Peter 2:20–22), may not be the most pleasing objects for contemplation, but they forcibly illustrate the experience of those who, having known God, turn “again to the weak and beggarly elements of the world.” Gal. 4:9. The spectacle of a man holding a savage dog by the ears, and not daring to release him, for fear of feeling his ferocious fangs, is a striking and startling illustration of the “meddler” and “busybody in other men’s matters” (Prov. 26:17; 2 Thess. 3:11; 1 Peter 4:15), who invariably becomes entangled in the matter which he professes to be straightening out (1 Tim. 5:13). The sly, cunning foxes of the desert stealing stealthily unawares upon their unsuspecting victim, or dodging from one covert to another when pursued by the hunter, illustrate the crafty tactics and deceitful methods of false prophets and teachers in their efforts to ensnare souls and escape the missiles from the catapult of truth in the hands of the faithful and vigilant watchman. Eze. 13:1–10; Isa. 30:8–14; 2 Tim. 4:1–5. Again “the little foxes that spoil the vines” illustrate the ravages of badhabits among the “tender vines” of the Lord’s planting. Cant. 2:15. The wisdom of the serpent combined with the harmlessness of the dove is the qualification requisite for success in the work of soul-saving. Matt. 10:16. Paul found it necessary to catch with craft and guile some who, blinded by Satan to their own interests, were suspicious, fearful, and doubtful concerning the claims of God. 2 Cor. 12:15, 16.
The attitude of dumb animals toward the one who feeds and cares for them illustrates the proper attitude of God’s people toward Him “who giveth us richly all things to enjoy.” 1 Tim. 6:17. How sad that the forgetfulness, carelessness, and ingratitude of those whom “He daily loadeth with benefits” compels Him to say that while the “ox knoweth his owner, and the ass his master’s crib; . . . Israel doth not know, My people doth not consider.” Isa. 1:3. The animals are fulfilling the purpose of the Creator as fully as the curse imposed upon them by man’s sinful course will allow, and when man through Christ regains control of himself, the animals will again be lovingly submissive to him as they were in Eden. “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” Isa. 11:6–9.
W. A. SWEANY.

XXI. THE CHURCH AND HER DELIVERER.

Chapter 12: 1, 2.
ONE of the most wonderful chapters of all the prophetic Word is the one before us in this study. It is like a key, in that it opens to us the great storehouse of prophetic knowledge. It is like a watchtower on the mountain top; for it presents in comprehensive view the great field of prophecy. It sweeps backward to that time when man was not, and forward to that eternity when sin shall be no more. This prophecy is like a giant door, which, opened, reveals to us God’s temple of historic knowledge for His children, marshalling in panoramic scenes the great controversy of the ages, the prizes sought and lost and won, the actors in the great drama, and the glorious end. These things will be developed as we pursue our study. We will find the symbolism bold and startling, but by comparing scripture with scripture, we shall find clear and consistent Biblical interpretation. With these preliminary thoughts let us proceed to

Question the Text.

With what statement does this vision open?
“And a great sign was seen in heaven.” Verse 1.
What was this sign?
“A woman.”²
What was her appearance?
“Arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.”³
What was her condition?
“And she was with child; and she crieth out, travailing in birth, and in pain to be delivered.”⁴ Verse 2.

Explanation and Comment.

1. “A Great Sign.”—The word “sign” in the original means that which signifies, a mark or symbol. So God “signified” the Revelation, by these visions to the Church. Ch. 1:11. These signs can not, therefore, mean the objects used in the symbol, but must signify something else. For instance, the woman does not signify a literal woman nor the dragon a literal sea or land reptile. “In heaven,” as tho appearing on the clouds or in the sky, placed high in its revealing, where all could see it, above earthly things in nature and importance. It is in the spiritual realms that the things symbolized occur; and they can be truly seen only in the light of God’s Word by the eye of faith.
2. “A Woman.”—A pure woman in prophecy symbolizes the true church, or body, of God’s people; says the prophet: “I have likened the daughter of Zion to a comely and delicate woman.” Jer. 6:2. “I have espoused you to one husband,” says an apostle, “that I may present you as a chaste virgin to Christ.” 2 Cor. 11:2. The woman seen “in heaven,” upheld by the power of God, is, it is clearly evident, the symbol of the people, or church, of God.
3. “The Appearance of the Woman.”—The “sun,” the physical source of light, well symbolizes the glorious “Sun of Righteousness,” Christ Jesus, and the fuller revelation of the Gospel at His first advent. The moon, the lesser luminary, shining with a borrowed light, is a fitting symbol of ages previous under the types and shadows pointing to the Light of the world. The moon underfoot would indicate a cast-off garment. Previous to our Lord’s first coming, the light of truth shone more dimly, represented by the light of the moon. The shadows were deeper and darker. Truth was revealed in symbolic sacrifices, offerings, and ceremonies, which in themselves had no virtue, but whose virtue lay in the One typified, Jesus Christ, even as the moon shines by light which it receives from the sun. The increased spiritual light which came at Christ’s first coming as compared with the dimmer light before existing, is clearly set forth in the scriptures following. Said Zacharias of John the Baptist:—
“And thou, child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord to prepare His ways; to give knowledge of salvation unto His people by the remission of their sins, through the tender mercy of our God; whereby the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.” Luke 1:76–79.
“The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.” Matt. 4:16.
“For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” Matt. 13:16.
“How that by revelation was made known unto me the mystery [the Gospel]; . . . which in other generations was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets in the Spirit; . . . unto me . . . was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; and to make all men see what is the stewardship of the mystery, which from all ages hath been hid in God, who created all things; to the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of God, according to the purpose of the ages which he purposed in Christ Jesus our Lord.” Eph. 3:3–11, R. V., margin.
The same increase of light is shown in Rev. 5:1–9, where the opening of the book of the Gospel, the revealing of the saving truth of God, was accomplished by the overcoming and death of Christ. There is another significance to the expression “arrayed with the sun.” Jesus Christ is called “the Sun of righteousness.” Mal. 4:2. When transfigured, “His raiment became shining, exceeding white.” Mark 9:2. The church is espoused to Him. Rom. 7:4; 2 Cor. 11:2. He clothes her in His own royal robes, invests her in His own apparel; bestows upon her His own name. See Isa. 61:10; Rev. 19:8; Ps. 42:13. The glorious dress of the church eighteen centuries ago was but the outshining of the glory within—Christ’s righteousness.
The Crown of Twelve Stars.—The crown shows that the church had conquered in some great struggle. The twelve stars represent both the twelve tribes and the twelve apostles. In the glorious restitution the apostles will rule over the tribes, the names of whom are in the foundations of the eternal city. Matt. 19:28; Rev. 21:12, 14. This first verse also reveals to us the view-point of the prophet in time, namely of the first advent of Christ, with its retrospect and prospect. It can not be confined to an exact moment. Of necessity it fluctuates according to the nature of the event under particular consideration.
4. The Woman’s Condition.—“And she was with child; and she crieth out, travailing in birth, and in pain to be delivered.” This represents a condition previous to her victory, to her crowning and being clothed with the sun. She was with child, and during this time she was in pain to be delivered. The figure is a forcible one and known to all. Some minds may be shocked with the simile which the prophet uses, but it will be only those wrongly educated or whose minds have become basely corrupt, who look upon marriage as a license to gratify lust, and the begetting and bringing forth of children as libidinous and shameful, instead of the important and blessed and holy thing which God designed it should be. “Unto the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” In early times it was considered by holy women a disgrace to be without offspring,—offspring legitimate, begotten of their own lawful husbands, developing unselfishness in their own lives, strengthening love for each other, and enlarging the heart with almost infinitely tender and strong outreaching for blessing and power to bestow upon the lives of their lives. The figure is too serious and too sacred to every one born of woman for low jest or vile thought. Thus all have come into the world, and the burden has beenthe mother’s. There are no longings so great as those in the heart of the true mother before her child is born. Her pain, her anguish at the time of its birth is not alone for herself, but for him in whom she is to be glorified.
So the church, with a hundredfold intensity, is represented as longing with pain and anguish for her Child. Not only is He to be her glory, but her Deliverer.

When Did the Travailing Begin?

The church of God as an organized body came into existence when God delivered His people out of Egypt and adopted them for His own, in order that they might serve Him by revealing Him to the world and so save others. For that purpose He bestowed upon them “the adoption, and the glory, and the covenants [old and new], and the giving of the law, and the service of God, and the promises.” But He did it all that His people might reveal His glory, His law, His covenants, His service, to others, that others also might receive His adoption. And so the Lord said: “I was an husband unto them.”
As long as God’s people were faithful to Him they prospered; this prosperity reached its earthly climax under the reigns of David and Solomon, each of whom were types of Christ. From that time the glory began to decline. The ten-tribe kingdom was subverted; only the tribe of Judah, to whom the promise of the Shiloh was made, remaining independent, having her own king, and preserving the true worship of God. In her backsliding the Lord chastened her, and in returning to Him He prospered her, till at last her wickedness grew so great that the Lord removed from her His protecting arm, and the daughter of Zion was carried to Babylon. See 2 Chron. 36:14–21.
In the Babylonian humiliation began the travailing of the church, the anguish, the crying, the longing for the Deliverer. Her condition in captivity is thus set forth:—
“By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song, and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord’s song in a strange land?” Ps. 137:1–4.
In Jerusalem, obedient to God, she could sing His praise in the joy and prosperity of His presence. In captivity she mourned for the things she had lost, and longed for the Deliverer: “O that the Salvation of Israel were come out of Zion!” Ps. 14:7. She waited with anxiety for the coming of the “Desire of all nations.”
The prophet Micah, contemporary with Isaiah, after referring to the wickedness in Judah among priest and prophet, as it existed in the time just preceding her captivity, as shown by Jeremiah, predicts the destruction of Jerusalem and the captivity of the people, as well as the restoration. Thus He speaks of the church as she was going into the captivity, and was surrounded by her foes:—
“Now why dost thou cry out aloud? is there no king in thee? is thy counsellor perished that pangs have taken hold of thee as of a woman in travail? Be in pain, and labor to bring forth, O daughter of Zion, like a woman in travail; for now shalt thou go forth out of the city, and shalt dwell in the field, and shalt come even unto Babylon.” Micah 4:9, 10.
A little farther along in this prophecy, after referring to the birth of Jesus in Bethlehem (Micah 5:2), the prophet again refers to the time this anguish, pain, longing, and travailing are to continue, in these words:— “Therefore will He give them up, until the time that she who travaileth hath brought forth; then the residue of His brethren shall return unto the children of Israel.” Verse 3.
The anguish and travail began, therefore, at the time the people of God—the daughter of Zion—went into captivity, about six hundred years before Christ, and terminated when Jesus was born in Bethlehem. Then was manifest the Shiloh of the tribe of Judah, to whom the gathering of the nations should be, and not to a literal king at Jerusalem on earth.
We have learned thus far that the woman of Rev. 12:1, 2, symbolizes the church of God in her triumph after having passed through her anguish, pain, and longing of six centuries of captivity. In our next we will trace other predictions of the prophecy.

AUGUSTA C. BAINBRIDGE

By Augusta C. Bainbridge

GOD'S PREPARATION FOR SERVICE. NO. 4.

Weakness.

WHILE we have learned that there is no good thing in self, we have yet to learn that we are powerless in the conflict with self. Rom. 7:18, 19. The ever-present will could not perform the good that it would. Those who, having learned this, go no farther, sink in despair, float indifferently with the current, or unite with Satan in open rebellion. Why is this?
The mistake comes from thinking that all depends on our efforts instead of accepting the truth that we are without strength, and all our dependence is upon God. Rom. 5:6, 21. The sinner learns the lesson when he first casts himself upon God's mercy, but he soon forgets it, and God tries again and again to bring it before him by a series of lessons in which he finds himself repeatedly suffering defeat, even continual captivity, as expressed in Rom. 7:23.
How would an army general view the situation?—He would say at once, “The enemy is too strong for me.” “But,” you say, “may I not grow stronger? Am I not commanded to grow in grace (2 Peter 3:18)? When I know the enemy more fully, will I not succeed in routing him?” We answer without a moment's hesitation, No! never, on your present line of effort. Your case is, and always will be, as far as your own strength counts, helpless.
If, tho, you receive God's Word in the place of your own impotence, and forever end this looking to your inherited or acquired tendencies for strength, it will bring rest and power to your soul. Together with that, you will recognize the strength of Christ, the indwelling Christ, who, to them that have no might, He increaseth strength. First, He gives it to them, and then keeps it increasing. Isa. 40:29.
Ceasing to struggle, you will know what it means to rest in Him, and this will be your song, “The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?” Ps. 27:1. Your life and your testimony will not lack power. Knowing you are without strength, you will rejoice in perfect strength. 2 Cor. 12:9. Every breath, every heart-beat will tell you that the strength is His in you. “That He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith.” Eph. 3:16, 17.

AUGUSTA C. BAINBRIDGE

KEEP OUT OF SIGHT.

By J. S. Washburn

One summer evening I stood in the topmost gallery of Royal Albert Hall, the finest concert hall in England, and looked down upon the many thousands that filled every seat in the vast auditorium. What rare attraction had so filled the great hall that late comers found only standing room? I will tell you.
Madame Adalina Patti, the most noted living singer, and in many respects the most wonderful singer of modern times, is singing here to-night. She has sung before all the royal families of Europe, and, after nearly half a century of public singing, still draws as no other singer in the world. What can be the secret of her marvelous success in her chosen life work—it is a simple yet wonderful secret.
The singers are so far from me I can not, without a glass, distinguish the features of Madame Patti from the other singers in her concert company. Now she sings difficult Italian music, and her voice is wonderfully flexible and birdlike, clear and marvelously penetrating. But this is not the secret. I have heard other voices greater and equally good in many respects—but wait a minute.
I hear the opening bars of “Home, Sweet Home”—the piano is faint, so far is it away; but a death-like silence has fallen upon the vast throng. I fear I shall not hear the singer; I strain my ears, intently listening. Ah yes, I can hear, so slow and soft, like a spirit voice—
“Mid pleasures and palaces, tho’ we may roam, Be it ever so humble—”
The hall fades from sight, the brilliant lights have vanished. I see no more, the great, fashionable crowd. I have forgotten that I am listening to the greatest singer in the world. Only a dream whisper, silver clear, yet faint and sweet and far away: “Home, home, sweet home.” I am borne swiftly across the wide sea. The years have vanished. I see my old home again—the old brown farm house in Iowa. The old orchard is here. I am swinging careless and free with my dear little brother under the old oak tree. I hear the sweet voices of my sisters; I see my father so true and good, and O, I see my mother’s dear face full of tenderest, sweetest love. She is singing, and her voice comes to me as an angel’s voice. Scarce had I dared hope to see my home again. Yet now truly I see it all so clear and bright; the blessed innocence of childhood, the sweet, free country air—ah, I hear the sweet music of gentle breezes whispering through the trees and o’er the waving grain—the dreamy hum of nature. Ah! too sweet to last. Almost with a shock I awake. I hear the last echoes of the piano notes; the singer is retiring, and the crowd is beginning to applaud. The vision was mine, yet not mine alone. There are tears in the eyes of many whose faces were weary and hardened. They, too, have seen the dear old home, and lived over again the dear, dead days of childhood, and tomany has come a longing for the heavenly Father’s home.
Truly, Madame Patti is a great singer. I have the secret of her magic power. What is it?—She went out of sight and hearing, behind her great art, her subject. Not the singer, but the song. Not Madame Patti, but home, dear, sweet HOME. This is true art, this is inspiration. Keep self out of sight. Let your glorious work, your calling, however humble, appear. Be unconscious of self and selfish desire to be seen, to be applauded, to grasp, to seize for self, and you will succeed. Die to self. Let God be seen in you. Live to love, for the good you may do, the blessing you may be, and you shall have a home, a “sweet” and everlasting home in the Father’s house of many mansions. J. S. WASHBURN.

I WANDERED ON.

By BENJ. PHILLIPS

I WANDERED on my lonely way, And 'twas in Autumn cold and bare; The winds were mad and sky was gray, No birds were hopping here and there.
I looked to Him and oft did pray— I longed for sunshine sweet and fair; I wandered on my lonely way, And 'twas in Autumn cold and bare.
Tho much the rain did downward pour, Of frightful storms I thought no more; I thought of but another day When He would free me from all care— I wandered on my lonely way, And 'twas in Autumn cold and bare.
Seiad, Cal. BENJ. PHILLIPS.

LET HIM TAKE IT AWAY.

ALL extreme sensitiveness, fastidiousness, suspicion, readiness to take offense, and tenacity of what we think our due, come from self-love, as does the unworthy secret gratification we sometimes feel when another is humbled or mortified, the cold indifference, the harshness of our criticism, the unfairness and hastiness of our judgments, our bitterness towards those we dislike, and many other faults which must more or less rise up before most men's conscience when they question it sincerely as to how far they do indeed love their neighbors as Christ has loved them. He will root out all dislike and aversions, all readiness to take offense, all resentments, all bitterness, from the heart which is given up to His guidance. He will infuse His own tender love for man into His servant's mind, and teach him to love his brother as Christ has loved him.—Jean Nicholas Grou.
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