International Tract and Missionary Society · Oakland, California · Jan 7, 1886
General Articles.
By Mrs. E. G. White
Watchfulness and Prayer.
BY MRS. E. G. WHITE.
"Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Luke 21:34-36.
In the solemn language of this scripture, a duty is pointed out which lies in the daily pathway of every one, whether old or young. This is the duty of watchfulness, and upon our faithfulness here our destiny for time and for eternity depends.
We are living in an important time. When in 1844 the message was proclaimed, "Fear God and give glory to him; for the hour of his Judgment is come," that announcement stirred every soul to its very depths. A deep solemnity rested upon all who heard it. How earnest we were to show our faith by our works, and to have our words and actions make a favorable impression on the world. More than forty years have passed since that time, and we are that much nearer the close of the Judgment and the coming of the Son of man—"nearer the great white throne, nearer the crystal sea."
To-day angels are watching the development of character; and soon our lives will have to pass in review before God. Soon we shall be weighed in the balances of the sanctuary, and over against our names will be recorded the judgment rendered. And we shall receive the crowning gift of eternal life or be punished with everlasting destruction from the presence of the Lord. We may be unwilling to examine ourselves closely now to see what our spiritual condition is, and whether our hearts are being suitably impressed by the testing message of truth; but that will not make any difference with the work of the Judgment. Its decisions will be rendered just the same; and when the "Son of man shall come in the glory of his Father with his angels," "he shall reward every man according to his works."
"Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." How many there are who are bereft of their reason, as much intoxicated with the cares of this life as is the drunkard with his liquor.
How many there are whose hearts are to-day aching under their load of care, and who are thinking, "Oh, if there was only some one to help me bear my burdens!" Well, there is some one to help you bear your burden; there is rest for you who are heavy laden. Jesus, the great Burden-bearer, invites, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Here is the promise of the Master; but it is on condition. "Take my yoke upon you," he says, "and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls." "For my yoke is grievous." Is that what he says? No. "My yoke is easy, and my burden is light." The burden you are carrying which is so heavy, and which causes such weariness and perplexity, is your own burden. You desire to meet the world's standard; and in your eager efforts to gratify ambitious and worldly desires, you wound your consciences, and thus bring upon yourselves the additional burden of remorse. When you do not want to be distinct from the world, but desire to mix up with it so that no difference is seen between you and the world, then you may know that you are drunken with the cares of this life. Oh, there are so many selfish interests, so many cords to bind us to this world! But we must keep cutting these cords, and be in a condition of waiting for our Lord.
The world has forced itself in between our souls and God. But what right have we to allow our hearts to become overcharged with the cares of this life? What right have we, through our devotion to the world, to neglect the affairs of the church and the interests of our fellow-men? Why should we manufacture for ourselves burdens and cares that Christ has not laid upon us? Why should we, through distrust of his promises, suffer from wearing, anxious care? He says: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?" "for your heavenly Father knoweth that ye have need of all these things."
"Consider the lilies of the field, how they grow. They toil not neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these." The magnificence of Solomon was not to be compared to the beauty of one of these little flowers, with its delicate colors, which the God of Heaven had painted upon it by his wondrous skill. Will not He who has taken so much thought for the flowers of the field care for your mortal bodies? Will he not see that you have bread to eat and raiment to put on, O ye of little faith? And more than all this, will he not also clothe you with the garment of his own righteousness?
Our heavenly Father has a thousand ways to provide for us that we know nothing about. But we are not excused from effort. While we may trust his constant care, we must not conclude that we may be slack in that which our hands find to do. We are to be "not slothful in business, fervent in spirit, serving the Lord." "If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel."
There is one thing in which we must be deeply in earnest, and that is in the service of God. There is no danger of having too much zeal here. If we would only work with an eye single to the glory of God, the mists would roll away, and our views of right and wrong would become clear. We should consecrate our property. The language of our hearts would be, "Lord, here is the means for which thou hast made me responsible; what wilt thou have me do with it?" And we should make straight paths for our feet, lest by any false step the lame be turned out of the way. The whole effort of our lives would be to glorify the Saviour, the Man of Calvary, and to prepare for the life immortal.
"Watch ye therefore, and pray always." There is great need of watchfulness, not for our own sakes only, but also for the sake of our influence upon others. Our influence is far-reaching. We may think that it is confined to our own households; that only the members of our own families know what we are and what we are doing. In some cases this may seem to be true; but in some way the influence of the home life goes out beyond the home.
And what do we learn from this? That in our homes and in all the relations of life, we should be watchful and prayerful. Solemn, sacred duties devolve upon us. We should so speak and so walk that the Spirit of God may be in our hearts, and his blessing in our homes. If we had more of the love of God in our hearts, and his praise were oftener upon our lips, we should be better prepared to glorify him here and hereafter. But what will our words accomplish, if they are not backed up by a holy life?
"Watch ye therefore, and pray always," that "ye may stand before the Son of man." What a position to stand in before the world, to be ready and waiting for the coming of the Lord, that at his appearing we may be able to say, "Lo, this is our God; we have waited for him, and he will save us." What a triumph it will be to enter in through the gates into the city of God, bearing the palm branch of victory! what a privilege to have a right to the tree of life, and to eat of its precious fruits!
If we would share in the glorious reward promised to the overcomer, we must fight the good fight of faith. This is what the apostle Paul did, and he says: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day." Let us be of the number of those that are "rich in good works," "laying up for themselves a good foundation against the time to come, that they may lay hold on eternal life."
LIKE HIM.
By Charlotte Murray
A NEW YEAR'S WATCHWORD.
LIKE Him, our loving, living, great Example,
In all things would we strive to grow this year,
Nor rest, until in every word and action
His perfect image shall at length appear.
With earnest purpose may we each endeavor
To live our life upheld by power divine,
Our wills surrendered and ourselves forgotten,
Our one desire—that Christ in us may shine.
Like him may we, by prayer and close communion,
Walk ever in the grand eternal light,
Whose rays the meanest duty can ennoble
And make the very darkest way seem bright.
In growing purity of mind and spirit
May something heavenly in us be seen,
That thus the world shall be constrained to notice
That we have certainly with Jesus been.
Like him, our Saviour, may we do our utmost
To bring the sinner to a throne of grace,
To cheer the sorrowful, to help the weary,
That earth may be a brighter, happier place.
"Like him? Oh, how unlike!" we say in sorrow;
Yet not in weakness would we now despair,
But rather strive the more to follow fully,
And once at home, we shall be like him there.
—Charlotte Murray.
Voluntary Self-Degradation.
A recent number of the New York Herald announces, as an item of news, that "the annual session of the Grand Lodge of the Benevolent Order of Elks was attended by two hundred and fifty delegates." Soon, we suppose, in addition to "benevolent" secret associations of "elks" and "beavers" and "tigers," we shall have equally "benevolent" societies of wild-cats, monkeys, muskrats, etc.
From one point of view, it is supremely ridiculous for rational men to be taking the name of brute beasts, and making their habits, real or supposed, models for imitation. But from another point of view it is inexpressibly sad. Think of men made "in the likeness and image of God," endowed with all the high gifts of reason and will, formed, according to the divine intention, to exercise "dominion" over the entire animal creation, and "the whole earth," voluntarily placing themselves on an equality with beasts devoid of reason, placing themselves, indeed, below them, and making them leaders and patterns for them to follow.
What is this custom, so widely prevalent in our times, of persons forming societies that call themselves elks and beavers, etc., etc., but a denial that divine revelation, and their own reason, and the history of the human race, furnish them with any proper exemplars, or models, for them to follow? Therefore they resort to the brute creation, and from them select patterns for imitation.
"Benevolent! Order of Elks." So the members of this "Order" can find among all the men and women whose names are recorded in history not a single one sufficiently suggestive of "benevolence" to satisfy their high aspirations! They must go down to the brute creation, and select a wild elk as their idea of benevolence. Can unreasoning stupidity, and not only stupidity, but positive impiety, go further?
From choosing animals as ideals of human virtues there is but one step, and that, too, a very short one, to setting up their images and worshiping them. Nor should we be at all surprised if this step has been taken in the "lodges" of some of these brute-admiring secret associations. They have their rituals and their badges and symbols, all significant in one way or another of the respect and honor in which they hold the particular brute which they have exalted to the position of a patron saint or tutelary deity. From that to positive, open idolatry and beast worship, is, as we have said, a very short step. In principle there is no difference between it and the "totem" worship of our American Indians or the fetich-worship of the negroes of Africa.
The apostle Paul, in the first chapter of his epistle to the Romans, clearly explains this tendency of men to turn away from the truths of divine revelation and from the models for imitation which He proposes to them in the lives of those who faithfully serve him. St. Paul declares that God has clearly made manifest to men "that which is known of God, his eternal power and divinity." But because "they liked not to have God in their knowledge, God delivered them up to a reprobate sense." "They changed the truth of God into a lie." "They became vain in their thoughts, and their foolish heart was darkened." "For professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of four-footed beasts, and of creeping things."
Our age vaunts itself upon its superior "enlightenment," but it is becoming a serious question whether much of this so-called enlightenment is not real moral darkness which swiftly smooths the way for intellectual darkness. There has been of late years a revival or resuscitation of paganism; not under its ancient forms, it is true, yet of its inherent characteristics, its immorality, its skepticism and forgetfulness of God, its moral corruption, nevertheless. Pagan ideas deeply and widely permeate the popular literature of the day, its newspapers, its novels, its weekly and monthly periodicals, its treatises on physical science, on medicine, on political economy, and on law.
Is not this tendency of persons to associate together under the names of animals one sign, among many others, of the spread of paganism under modern forms?
—Catholic Standard.
The Confession of the Life.
By Rev. A. J. Gordon, D. D.
“THOU hast confessed a good confession before many witnesses.” This is the highest and crowning confession. If a man's life is only the blurred and unsightly perversion of his confession instead of its living fac-simile, he is the greatest reproach upon Christianity which it has to bear. Now what kind of a life and example does the ordinance of baptism call for? It calls for a life dead to the world and crucified to sin. That means a life which is insensible to the appeals of fashion and wealth and honor and self-indulgence. “All that is in the world” the apostle sums up as the “lust of the flesh, the lust of the eyes, and the pride of life.” But Paul, looking upon all these things, exclaims, “The world is crucified unto me, and I unto the world.” What impression do jewels and satins and diamonds make upon the dull eye of the corpse? What impression do gold and silver and stocks make upon the folded palms of the dead man in his coffin? What appeal can civil honor and political preference make to the citizen who was last week laid away in Mt. Auburn? And yet this condition of deadness to the world and all it contains is the high ideal which Paul sets before the Christian.
I do not say that it can be attained at once. It is the last and highest result of the discipline and trial and endeavor of an earnest life.
But I ask you, Is such a life your aim and desire? Are you, to use the apostle's words, obeying from the heart that form of doctrine to which you are committed? Ah, what reservations and withholdings there are from such a life! How we shrink from being utterly given up to God through separation from the world! In the first Christianization of Great Britain, the practice of immersion was universal. I have read that when a certain warrior-chief came to be baptized, he held up his right hand, that it might not be submerged with the rest of his body. And when asked the reason of this strange conduct, he replied, “I wish to reserve this right hand to fight my enemies with.” Alas, how many such reservations there are on the part of baptized Christians! A right hand kept back, with which to grasp covetously for wealth and honor; a right foot kept back, with which to stand in half-hearted attachment to the present evil world; a right eye kept back, with which to feast upon the glitter and glory of forbidden things.
But what is God's requirement for consecration? “I beseech you therefore, by the mercies of God, that ye present your bodies a living sacrifice,” every power and part of us devoted to God in living service and for the furtherance of his glory. Does this seem too high and lofty an ideal for us to reach? Let us, at least, from this time onward, strive for it. Forgetting the things which are behind, and reaching forth to those things which are before, never giving over till we attain unto the fullness of the measure of the stature of Christ.—Rev. A. J. Gordon, D. D., in Golden Rule.
A Shepherd's Care.
I REMEMBER watching a shepherd driving his flock from Piedmont to the plains of Italy, along a road white with pulverized limestone, and glaring beneath the beams of a southern sun. He was a tall and stately man, in the costume of the country; his large hat shadowed a grave and intelligent face; his purple jacket, slung round his neck, formed a cradle for a new-born lamb, while two others but little older were fastened in his rough mantle between his shoulders. In one hand he held the shepherd's rod, a long, light reed, by which he guided the flock, gently touching them when they wandered or were heedless of his call. He carefully led them on, occasionally pausing and leaning on his staff until some straggler joined her companions, or while carefully adjusting the helpless creature that he carried in his bosom.
The hungry sheep strove to crop the withered weeds and dusty herbage on the borders of the road; but the shepherd would neither let them eat nor rest. He urged them forward, and bleating and discontented they were obliged to leave their self-chosen food, and obey his voice and follow him.
The road here branched off in another direction; the poor sheep saw nothing before them but the dusty path and withered weeds; but the shepherd looked beyond. Sloping down from the direct road was a green nook, overhung by an acacia hedge, protected from the heat by the high bank above it, and water from an unfailing spring ran into a pool beneath. Bleating with delight, the weary sheep seemed to find life and vigor at once, and entering on their pleasant pasture, forgot the troubles of the way. The shepherd watched their enjoyment with evident satisfaction. As he walked among them, examining them individually, he counted them over—not one of them was missing. He had something better for them than they would have chosen for themselves; yet how they had murmured all the way.—Sel.
Who Is Responsible?
SCARCELY a day passes without bringing telegraphic reports of one or more runaway matches or startling elopements, and so frequent have these occurrences become that hardly any attention is given to them above the mere reading of the announcement. And yet their alarming frequency should compel thinking people to ponder on the cause, and point out a remedy for this deplorable state of affairs. The Christian Ledger partially places the responsibility when it says that the elopements are “the evidences of a defective home life. There are sons without sense and daughters without dutifulness. A combination of untoward circumstances may sometimes annul the best training. But a true home life is the defense of society and the safeguard of the young. Not contention, nor railing, nor hard and fast rules, but obedience inculcated early and becoming spontaneous at length, joined with reasonableness, with affectionate interest, and with confidence, are the conditions of such a home life. Too much absorption in business on one side, and in display on the other, have to answer for a great harvest of domestic sorrow.”—Work at Home.
Look Out for the Children.
The Catholic Examiner boastingly says: “Catholic mothers are training the future rulers of this country.” It lets the cat out of the bag by further boasting that “upwards of ten thousand Protestant children are attending Catholic educational institutions in the United States.” This is the kind of food that will choke the silly Protestants who are thus giving ground for more insolent bragging in the assertion that “it is now apparent, that, at the present rate, very few Protestant churches will be open in a decade or two.” It is time for Protestants to heed admonitions thus given, and at the opening of the school year, rescue these ten thousands of their children from such a doom.—St. Louis Evangelist.
Who Have Changed?
By Joseph Clarke
WE often hear it said that the papal authority having been taken away, it is no longer the cruel persecutor it once was, nor is it any more to be dreaded, as it has changed its tactics and modified its principles by contact with republican institutions, and free speech and a free press. To such we recommend the following item from the St. Louis Globe-Democrat:—
"The Catholic Visitor, the exponent of Catholicism in Virginia, to-day has a long editorial arraigning Rev. Dr. Jabez Lafayette Montgomery Curry, the newly appointed Minister to Spain, for a discourse delivered by him on May 12, 1876. In that year Dr. Curry went to Rome as an evangelist. He remained but a short time. Shortly after his return to this city [Richmond, Va.], he delivered this discourse. On that occasion, Dr. Curry, in giving the experience of his evangelical mission to Rome, said:—
"Talk of infidelity. There is something worse and more difficult to overcome. That is Roman Catholicism. Worse than even cannibalism. The difficulties in Italy of converting Roman Catholics to Christianity, and distinctively to the Baptist Church, are therefore even greater than were those in the South Sea islands, or in China. Romanism has been incorporated into the very life of the people of Europe, and has been a corroding canker, eating the public conscience and emasculating everything like spiritual life. The same power that converted heathen England and heathen America to Christianity can convert pagan Asia, but Rome it never will nor can convert."
"The editorial in the Catholic Visitor declares that a man who could give utterance to these denunciations is not fit to represent the United States in a Catholic country. The editor intimates that he will place all the information in connection with this affair where it should go."
None can deny that the papal opinion is, that ignorance and bigotry, such as curse what were once the papal States in Italy, is vastly preferable to the condition of the masses in Protestant Europe and America.
Again, there are many who do not believe that there is a tendency in the Protestantism of this day to go over to Romanism. To such I offer the following item, taken from a paper last spring just after the session of the Presbyterian Assembly in Cincinnati. Judge Drake had introduced before the Assembly a motion denying the validity of Roman Catholic baptism. But—
"Rev. Dr. Philip Schaff, one of the revisers of the New Testament, offered the following substitute to Judge Drake's motion, which was discussed for some time and laid over:—
"Resolved, That it is the deliberate opinion of this assembly that the Roman Catholic Church, though corrupt in many things and teaching many errors, yet retaining, as it does, belief in the Holy Scriptures, the confession of Christ, and the fundamental truths of Christianity, is still a branch of the visible church of Christ, and that the sacrament of baptism publicly administered by the authorized ministry in the name of the holy trinity, the Father, Son, and Holy Ghost, is a true and valid original baptism, which ought not and cannot be repeated."
It will be seen from the above that Judge Drake is not blind to the dangers which threaten our country from this source (that is, from Roman Catholicism); and Dr. Schaff, to oppose the motion of Judge Drake and to conciliate Rome, offers this resolution, which indorses the baptism practiced by the Mother of Harlots upon her helpless babes. Now that we may all know what this infant baptism of this apostate church of the Inquisition and the dungeon, is, I give an extract from the Interior, a paper widely known:—
"The ceremonial which alone constitutes valid papal baptism may be of interest in view of the late discussion of the subject. It will be seen that water is a small element in the ceremony. But that which is used must be taken on Holy Saturday, and blessed on that day in a consecrated font. It must also be blessed during the vigil of Pentecost. The priest makes the sign of the cross in the water, then divides it with his hand, pouring it toward the north, south, east, and west. Then he breathes into it, and dips the paschal candle into it. Then he pours the oil of catechumens and chrism into it, which elements have previously been prepared by a more imposing ceremonial, at which a bishop and his priests officiate, and in which the oils and perfumes infused into it go through separate processes. The ceremonial of baptism is as follows: The priest meets the child at the chapel door, and drives the devil away from him by the employment of mediæval Latin. The Latin is so bad that it probably offends the devil's literary taste. Then the priest breathes thrice into the child's face. As the priest is fond of his pipe and his mug, the breath is potent. He then puts salt into the child's mouth, and marks the sign of the cross on the child's forehead and breast. The child is then taken into the temple and solemnly exorcised. This seems to imply that the devil may still be hanging around. Then the priest rubs his spittle on the child's nose and ears, and anoints him with the oil on the breast and back. Then water is three times put on the head in the form of the cross, chrism is put on the top of the head, the child is clothed in a white dress and a burning candle is put into its hands—and the ceremony is complete. That barbaric ceremony, confessedly taken in large part from the old Roman pagan ritual, is called Christian baptism!"
Yes, dear reader, that is the baptism Dr. Schaff wants the Presbyterian Church to indorse. And he is not alone; he had in the assembly so strong a following that Judge Drake's motion failed. But how would it have terminated in the days of good old John Knox? And how would it have terminated with Dr. Schaff, had he offered such a resolution in an assembly of good old Scotch Covenanters?
The fact is that Roman Catholicism is unchanged and unchangeable, like the laws of the Medes and Persians. Perhaps the notion of papal infallibility is an heir-loom from the monarchy of Medo-Persia; and when Ahasuerus gave out his decree, it was only as the pope promulgates his decrees, with the same unalterable pertinacity. Infallible! infallible! there are millions in it! This gives an idea of majesty and glory like the laws of Medo-Persia, too wise to err, too stable to change.
An End of Wickedness.
By R. F. Cottrell
"Oh let the wickedness of the wicked come to an end." Ps. 7:9.
This prayer was indited by the Holy Spirit. As a consequence, the petition will surely be granted. It is a prophetic prayer; and as a prophecy it is certain to have its fulfillment. Therefore it is certain that wickedness will come to an end. The only question remaining is, How will this result be reached? There are but two ways possible for this to be accomplished.
1. The first is, by the conversion of all the wicked, including the devil and his angels as well as all the wicked of the earth. Have we any proof that all the wicked will cease their wickedness, that all will become holy and happy in immortal life? If there is no evidence to prove that all the wicked in the universe will be converted, the only alternative is—
2. That all the wicked will be destroyed—will cease to exist—and so their wickedness will come to an end. Is there any proof of this? There is. We cite another prophetic prayer as proof. Ps. 104:35: "Let the sinners be consumed out of the earth, and let the wicked be no more." This prayer will be answered; and when it is, the wicked will no longer exist; for "to be" means to exist. And in the prospect of that happy time which shall follow the destruction of all the wicked, when all in Heaven and earth shall be heard saying, "Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever" (Rev. 5:13), the inspired writer immediately exclaims, "Bless thou the Lord, O my soul! Praise ye the Lord!" R. F. COTTRELL.
A Word for the New Year.
LIKE the man on the look-out of a steamer which is passing through a thick fog, we cannot see far ahead, and yet we anxiously peer into the mist. The New Year is upon us, and we would fain look into it if we could. It will be our wisdom to exercise all our strength in the line of faith, since in the direction of sight we can do so little.
If this New Year shall be full of unbelief, it will be sure to be dark and dreary. If we believe our God as he deserves to be believed, our way will run along the still waters, and our rest will be in green pastures. Trusting in the Lord, we shall be prepared for trials, and shall even welcome them as black ships laden with bright treasures. Relying upon the faithful promise, we shall be on the watch for the expected blessing, and walk the sea-beach of confidence, casting wistful glances over the waters of time for the swift ships which bring the favors of the Eternal. Calm dependence upon our God will make us strong for labor and willing for waiting, submissive to suffering and superior to circumstances.
Our gracious Father deserves from us such boundless trust as dear children, untainted by the world's falsehood, place in a tender, loving father. We have never yet trusted him to the utmost, to the nth, as a mathematician would say; up to the hilt, as a soldier might put it. Let God be true, and every man a liar; yea, let every circumstance, reasoning, or testimony of the senses be a falsehood in comparison with him. We may be deceived by eyes and ears, by calculation and argument, but never by the Lord. Let us, then, believe without effort, as the necessary mood of a regenerate heart, believe now, believe ever, believe without question; then will our pathway be brightness itself, and our life will rise above the common weary level. Our happiness or misery for 1886 turns upon the question, Believest thou this—this present, needful truth, for the hour which is now upon thee? Shall we be as waves driven of the sea and tossed about, or will we be as rocks defying the storm, and bathing their summits in the eternal sunlight of Infinite love? Is there any necessity which binds us to be unbelieving, and therefore unhappy? Did not Enoch walk with God for centuries? Shall not we achieve this lofty deed for one single year? We think we hear our divine Lord saying, "All things are possible to him that believeth." Why should we doubt without reason? And if we never doubt our God until he gives us cause, the high, triumphant walk of faith may continue till all years have melted into eternity.
Let us take, as our example of faith this year, the man of whom it is written, "He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God."—Sel.
Gentleness and Charity
By John Hall
THERE is evil enough in man, God knows; but it is not the mission of every young man and woman to detail and report it all. Keep the atmosphere as pure as possible, and fragrant with gentleness and charity.—Dr. John Hall.