Seventh-day Adventist Missionary Society · Oakland, California · Feb 24, 1881
PRAISE GLORIFIES GOD
By Mrs. E. G. White
BY MRS. E. G. WHITE.
God says by the psalmist, "Whoso offereth praise glorifieth me." The worship of God consists chiefly of praise and prayer. Every follower of Christ should engage in this worship. No one can sing by proxy, bear testimony by proxy, or pray by proxy. As a rule, too many dark testimonies are borne in social service, savoring more of murmuring than of gratitude and praise.
When the word of God was spoken to the Hebrews anciently, the Lord said to Moses, "And let all the people say, Amen." This response, in the fervor of their souls, was required as evidence that they understood the word spoken and were interested in it.
When the ark of God was brought into the city of David and a psalm of joy and triumph was chanted, all the people said, Amen. And David felt that he was fully repaid for his labor and anxiety by this cheerful, universal response from the people.
There is too much formality in the church. Souls are perishing for light and knowledge. We should be so connected with the Source of light that we can be channels of light to the world. The Lord would have his ministers who preach the word energized by his Holy Spirit. And the people who hear should not sit in drowsy indifference or stare vacantly about, making no response to what is said. The spirit of the world has paralyzed the spirituality of such, and they are not awake to the precious theme of redemption. The truth of God's word is spoken to leaden ears, and hard, unimpressible hearts. The impression given the unbeliever by these professed Christians is anything but favorable for the religion of Christ. These dull, careless ones show zeal and ambition when engaged in the business of the world, but things of eternal importance do not engross the mind and interest them as do worldly things. The voice of God through his messengers is a pleasant song; but its sacred warnings, reproofs, and encouragements are all unheeded. Eternal and sacred things are placed upon a level with common things. The Holy Spirit is grieved. Said Christ, "Take heed, therefore, how ye hear." Those are spiritually dead who profess to worship God while the heart is not in the work. There should be a hearty, wide-awake church to encourage and uphold the hands of the ministers of Jesus Christ.
Those who profess to be guided by the word of God may be familiar with the evidences of their faith, and yet be like the pretentious fig-tree, which flaunted its foliage in the face of the world, but when searched by the Master, was found destitute of fruit. Fruitful Christians are connected with Heaven, and intelligent in the things of God. The truth and the love of God is their meditation. They have feasted upon the words of life, and when they hear it spoken from the desk, they can say, as did the two disciples who were traveling to Emmaus when Christ explained to them the prophecies concerning himself, "Did not our heart burn within us while he talked with us by the way, and while he opened to us the Scriptures?"
All who are connected with the light will let their light shine to the world, and will, in their testimonies, praise God, to whom their hearts will flow forth in gratitude. Those who have a vital union with Christ will rejoice in the assurance of his love. Nothing of the world can make them sad when Jesus makes them glad by his presence. Walking in the light, they will never disgrace their profession or bring reproach upon the cause of Christ. It is the privilege of every child of God to store his mind with divine truth, and the more he does this the more vigor and clearness of mind he will have to fathom the deep things of God. He will be more and more earnest and vigorous, as the principles of the truth are carried out in his daily life.
We should all be workers together with God. No idlers are acknowledged as his servants. The members of the church should individually feel that the life and prosperity of the church is affected by their course of action. Those in the church who have sufficient talent to engage in any of the various vocations of life, such as teaching, building, manufacturing, and farming, will generally be prepared to labor for the upbuilding of the church by serving on committees or as teachers in Sabbath-schools, engaging in missionary labor, or filling the different offices connected with the church.
God requires that the first, the best, and the most useful talents shall be employed to carry forward his work upon the earth. The same zeal and energy, tact and order, which are exercised in counting-rooms, shops, and in the fine arts, should be brought into the religious life and exercised in the work of God. All are responsible for the talents given them of God to use to his glory. He calls for them to come up to the help of the Lord against the mighty.
Many will give money because it costs less self-denial and self-sacrifice than to give themselves. Some say, "My business claims all my time. So numerous are my engagements and so pressing their demands, I cannot give my time." Of what avail is means without agents to use it? Ministers cannot do a tithe of the work necessary to be done at this time to save souls and preserve the vitality of the church.
God wants, not only that his followers should give of their means, but that they should give themselves. He claims their personal interest, their talents. The very best and most vigorous thoughts should be devoted to his cause and to glorifying his name.
What revelations will be made in the day of God, when each individual will see his life as God sees it! What opportunities lost to save souls! How many precious hours wasted in following inclination instead of discharging duties! How much greater advancement might have been made in the knowledge of the truth! How much talent that was given of God for wise improvement, to be spent in his service, has been buried in the cares and allurements of this world! How much strength and courage might have been given to the individual members of the church, had they dedicated to God their talents and used them to his service and glory. And how many souls might have been saved, had they been wise and sought first the kingdom of God and his righteousness.
What can we say to arouse those who profess to be the followers of Christ, to a sense of the solemn responsibilities resting upon them? Is there no voice that shall arouse them to work while the day lasts? Our Divine Master gave his life for a ruined world. Who will deny self, and make some sacrifice to save souls for whom Christ died? He has left us an example in his life, that we might follow in his steps and secure the approval of Heaven.
Contemplating things of eternal interest will give true perception of the things of God. The respect and reverence due to God will be exhibited in the daily life and character. The soul will be brought into harmony with Heaven. The entire character will be elevated and transformed. The believer will be made Christ-like, and finally obtain an entrance into the city of God.
ANCIENT ADVENTISTS.
By Dudley Marvin Canright
By Eld. D. M. Canright.
There are two classes who hold opposite views concerning the hope of God's people; one hopes to go to Heaven at death, while the other places all its hope in the personal advent of Jesus Christ to raise the dead and translate the living saints. Which of these is right? We will let the prominent men of the Bible, some from every age, from Genesis to Revelation, testify to their hope. The advent of Christ and the resurrection of the saints are events immediately and inseparably connected, so that when one is affirmed the other is necessarily implied. For when Christ appears, the trumpet sounds, and the dead are raised. 1 Thess. 4: 13–18. With this fact before us, let us now examine the word of God upon this important subject.
The first promise of the deliverer was made to Adam immediately after his fall, Gen. 3: 15, when God said that the “seed” of the woman should bruise the serpent's head. From this time we shall find that the eyes of God's people were ever turned with eager longing to the coming of this Saviour to deliver them. Thus we read of Enoch: “And Enoch also, the seventh from Adam, prophesied of these saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all,” etc. Jude 14, 15.
This holy man was only the seventh from Adam, was the first prophet, and lived before the flood. He is a good witness from the old patriarchs of the antediluvian age. How plainly and boldly he expresses his hope in the advent of the Lord! Looking by faith through the long vista of over five thousand years, his prophetic eye sees this grand event, and in the rapture of his soul he exclaims, “Behold, the Lord cometh.” This, then, was his hope.
In Heb. 11, Paul enumerates a host of ancient worthies. Beginning with Abel, he mentions Abraham, Isaac, Jacob, Moses, Samuel, and many more “who through faith subdued kingdoms, . . and others were tortured, not accepting deliverance, that they might obtain a better resurrection.”
The resurrection, therefore, was the glorious hope for which all those old patriarchs believed and suffered and died. But not one word do we anywhere hear from them about going to Heaven at death. They had no such hope.
Let us now call up a witness from the far-off land of Uz—the patient Job. In his deep affliction, he had need of a firm hope and strong consolation to sustain him. What was this hope? We are not left to guess; for Job has recorded it in the clearest terms: “Oh, that my words were86now written! oh, that they were printed in a book! that they were graven with an iron pen and lead in the rock forever!” He has something important to tell which he wished all coming generations to know. “For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me.” Job 19: 23–37.
The most zealous modern Adventist could not express his faith and hope more clearly than this. “I know,” says Job, “that my Redeemer liveth, and that he shall stand upon the earth in the latter day.” This shows his Advent faith. He further declares that then he will see God in his flesh. That he was a firm believer in the sleep of the dead is very evident. Thus he says: “But man dieth, and wasteth away; yea, man giveth up the ghost, and where is he?” Now mark his own answer: “As the waters fail from the sea, and the flood decayeth and drieth up; so man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep.” Job 14: 10–12.
Leaving the desert of Arabia, we will now come down the stream of time about five hundred years and call up a royal witness from the land of Judea, the man after God's own heart. His testimony is clear and decisive. He had no faith in the conscious state of the dead. Thus he says: “The dead praise not the Lord, neither any that go down into silence.” Ps. 115: 17. Again: “Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Ps. 146: 3, 4. Our thoughts constitute our consciousness; when we cease to think we cease to know or to have any consciousness. David says our thoughts perish the very day we die, and that the dead do not praise the Lord. This is in perfect harmony with what the great majority of Adventists now believe.
But now listen to what David did hope and wait for: “As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness.” Ps. 17: 15. He knew that he should fall asleep, but his hope was that from this sleep he should awake in the likeness of his Lord. The apostle tells us when this will be; viz., at the advent of Christ: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3: 2. When Jesus comes, the saints will see him as he is, and will be made like him. For this glorious event, David, like all before him, earnestly hoped. This sufficiently shows his advent faith.
Our next witness shall be the wisest man who ever lived, a great king of Israel. In the most unqualified terms he states his faith in the unconscious sleep of the dead. Thus he says: “The heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.” Yes; they go to the dead, not to Heaven or hell. He continues: “For the living know that they shall die: but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love and their hatred, and their envy, is now perished.” It is not simply the body which ceases to live and act, but the mind also ceases to operate; for it neither knows, nor loves, nor hates. He further says, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest.” Eccl. 9: 3, 5, 6, 10. This is a good, decisive testimony, and shows that Solomon firmly believed in the sleep of the dead the same as his father David did before him. He shows his faith in the resurrection in the following language: “The righteous hath hope in his death.” Prov. 14: 32.
Dismissing Solomon, we will next call up one of the greatest of the old prophets, Elisha, the son of Shaphat. Like modern Adventists he believed in “going up,” and like them he “had trial of cruel mockings” (Heb. 11: 36) on account of it. As he returned from viewing the translation of Elijah, there came forth little children out of the city, and mocked him, and said unto him, “Go up, thou bald head; go up, thou bald head.” 2 Kings 2: 23. This shows that he believed and taught that doctrine, and that it was as much hated and mocked at then as now. How often we have heard the question mockingly asked, “When are you going up?” But let these modern mockers take warning from the punishment which God visited upon those mockers of old. “And there came forth two she bears out of the wood, and tear forty and two children of them.” Verse 24.
Passing down more than a century later, we find Isaiah the prophet all aglow with the grand doctrine of the second advent and the resurrection of the saints. He has said so much about these that I hardly know what to select. As his prophetic eye sweeps over the wonderful events of the last days, he breaks out thus: “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity.” Chap. 26: 19–21.
He shows that when the Lord comes the saints will be waiting and eagerly watching for him, ready to hail him when he comes. “It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.” Chap. 25: 9. The fact is made prominent and emphasized that they have waited for him.
As Isaiah foresaw the persecution which the Adventists would receive for their faith, he comforts them thus: “Hear the word of the Lord, ye that tremble at his word: Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.” Chap. 66: 5. While he thus frequently shows his faith in the advent of the Lord, not one word does he say about going to Heaven at death. He had no such hope.
From Isaiah who walked in king's palaces, we will pass down one hundred years later and listen to the voice of the weeping prophet from his dungeon prison: “Thus saith the Lord a voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not.” This refers to the destruction of the little children in Bethlehem by Herod, as we are informed in Matt. 2: 16–18. Those children were martyred and their mothers were weeping over their dead bodies. Jeremiah now comes forward with words of comfort and consolation. “Thus saith the Lord: Refrain thy voice from weeping, and thine eyes from tears.” Now carefully notice the hope which the prophet holds forth to these bereaved mothers. Contrast it with the comfort offered to mourning mothers in our days by popular ministers. As the little dead child lies before them, the minister says, “Sister, do not weep. This is not your child. He is not dead, but is now with the angels in Heaven, happy in the presence of God. Your loss is his gain. Be faithful, and you will soon go to join him.” Such words we often hear. Now listen to the hope held out to weeping mothers by this inspired seer: “Refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, saith the Lord: and they shall come again from the land of the enemy. And there is hope in thine end, saith the Lord, that thy children shall come again to their own border.” Jer. 31: 19, 17.
What was their hope? That they should come again from the land of the enemy and return to their own border. Then at death they went into the land of the enemy. Did they go to Heaven? No; for Heaven is not an enemy to children. But they did “go to the dead,” Eccl. 9: 3, there to remain till Jesus comes to awake them. John 5: 28, 29. Then death, the last enemy, shall be destroyed. 1 Cor 15: 26. If there was any other, better, or nearer hopes why did not Jeremiah think of it? Because he, too, was an Adventist, and offered to others the same hope which consoled his own sorrow.
As we pass along, we listen a moment to the captive Ezekiel, and hear him adding his testimony to the same blessed hope: “Thus saith the Lord God; behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.” Chap. 37: 12.
Daniel also, from the courts of the heathen kings, comes forward and adds his testimony to the same great truth. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life,” etc. Dan. 12: 2.
Hosea likewise comforts Israel with this promise of God: “I will ransom them from the power of the grave; I will redeem them from death.” Chap. 13: 14.
Finally, in the closing chapter of the Old Testament, we see the eyes of the last prophet, like all before him, still fixed upon that long-wished-for event, the coming of that great day and the rising of the Sun of righteousness. Mal. 4: 1–3.
Thus we have seen that in one unbroken line from Adam down through the sons of God in the antediluvian age, the old patriarchs, the pious kings, and the holy prophets—men from every age and every clime—all have cherished that one blessed hope, the resurrection of the dead and the coming of the Lord.
We now come to the New Testament. Here we find the doctrine of the reward of the righteous at the second advent and the resurrection even more frequently and more prominently taught than in the Old Testament. Let us hear Jesus himself on this subject: “But when thou makest a feast, call the poor, the maimed, the lame, the blind; and thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed [when?] at the resurrection of the just.” Luke 14: 13, 14. The time, then, for the reward of the righteous is, not at death, but at the resurrection.
So says Christ, and who could be better authority? Contrast this with the modern popular doctrine of rewards at death. Suppose a benevolent man in a community dies. He has been noted for his piety, for feeding the hungry, for clothing the naked, visiting the sick, etc. At his funeral, the minister recounts his good deeds, and says, “Our loss is his gain. He has gone to his reward. He is now in Heaven receiving the fruit of his labor.” Such language we hear at almost every funeral, though a direct contradiction of the teachings of Christ. He points to the resurrection as the time of reward.
Hear him once more: “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Matt. 16: 27. How beautifully all the witnesses agree in placing the reward of the saints, not at death, but at the second advent. Even the angels of God have come forward with their testimony to point the anxious, longing ones forward to that ancient hope of Israel—the personal return to the earth of the Son of man. “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Acts 1: 9–11.
These are good witnesses, and their testimony is plain. This same Jesus is coming back as really and as personally as he went up. Forward to this event they point the minds of the mourning disciples; but they are totally silent about going to Heaven at death. But Paul is waiting to bear his testimony on this glorious subject. His warm heart was ever full of it, and it was the theme above all others upon which he loved to dwell. To Titus his son, he writes that he is “looking for that blessed hope, and the glorious appearing of the great God and our Saviour, Jesus Christ.” Titus 2: 13. He is not ashamed to call it “that blessed hope,” though, alas! it is now everywhere spoken against and anathematized as heretical. The modern church has departed from the old land-marks, and has gone after another gospel, which neither Paul nor an angel from Heaven ever taught.
In 1 Thess. 4: 13–18, the apostle has left us a short but model funeral sermon. If he believed that the saints went immediately to Heaven at death, this was certainly an occasion which would necessarily call out a statement of it from him. Those who believe this doctrine always use it on a funeral occasion as the best consolation which they can offer to the mourning friends. Says the minister to the bereaved wife: ‘Dear sister, your husband is not dead. He has only gone before you. Be faithful, and you will shortly go to join him in the heavenly land.’” Now listen to the consolation which Paul offered to stricken friends: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.” They were sorrowing. He wished to remind them of the hope of the righteous. Now we are interested to know what it is. He continues: “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” Your husband is dead. So Jesus himself was dead once. Your husband is in the grave, so was Jesus also once just where he now is. But did not God raise him from death and the grave? Yes, you believe that he did. Just so, my sister, God will bring up your husband also. This he goes on to say will occur at the coming of the Lord. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore, comfort one another with these words.” This has the genuine second advent ring—the saints asleep, the living waiting for the Lord to appear, and comforting one another with this hope; and finally all to “go up” together. So taught Paul, and so we believe.
87Next, the apostle James shall be heard on this subject, and his testimony will be as clear and decided as the others. His brethren are in great affliction, and he is endeavoring to encourage them. Will he not present the true hope of the church, the nearest prospect of deliverance? Certainly. Is it that the soul is immortal, and that the gate of death will soon open and let them all into Heaven? Listen: “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh.” James 5: 7, 8. Ah! that is it, the same old story, the coming of the Lord. This wonderful agreement of all these witnesses shows them all to have been inspired by the “one spirit and one hope.” Eph. 4: 4.
But Peter, one of the “pillars” of the faith, must also be heard as to when the faithful are to be rewarded. To the elders he says: “Feed the flock of God which is among you. . . . And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” 1 Pet. 5: 2–4. Not a word about reward at death; but, like all others, he points them to the appearing of the great Shepherd for their crown of reward. Did witnesses ever agree better? And are we not in good company in talking so much about the coming of the Lord? in hanging all our hopes upon that event?
As we pass along, let us now listen a moment to John, the beloved disciple. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3: 2. Yes, “when he shall appear,” not when we die. So they all wrote, and so we Adventists all believe.
And now we come to the closing words of the Bible. Remarkable and impressive are they indeed. As we have seen, the Scriptures opened with the promise of the coming Redeemer. From that time on down through the long weary ages of waiting and hoping, of watching and longing, the eyes of the faithful have all and ever been turned with eager desire to that one guiding star of promise—the coming of the Lord of glory. The old patriarchs, the kings upon their thrones, the prophets moved by the Holy Ghost, the martyrs from their prisons, the Son of God while on earth, the angels from Heaven, the apostles in the gospel,—all these, though separated by centuries, and scattered in different climes, possessing every diversity of talent and temperament, still agree in expressing their hope in the one glorious event—the coming of the Lord. With a fervent prayer for the speedy coming of Jesus, closes the Bible. “He [Jesus] which testifieth these things saith, surely, I come quickly. Amen.” To which John responds, “Even so, come, Lord Jesus.” Rev. 22: 20.
Thus the sacred record concludes with this prayer for the advent of Christ, while the eyes of the prophet are upturned, watching for its dawning.
And now, dear reader, the long-looked-for time for the fulfillment of this hope draws nigh. Not much longer shall we have to wait. Have you an interest in this blessed hope? Do you love Jesus? Do you want him to come? Are you praying for his return? If not, why not? If he were your dear friend, would you not long for his return, and rejoice for any evidence that it is near? May the Lord help you to yield your heart to him before it is too late.
THE OCEAN ROCK.
By William G. Haeselbarth
In lonely grandeur, mid old ocean's wastes,
There stands a rock, against whose iron sides
The wrathful waves continuously beat.
Around its towering head the shrill winds roar,
Adown its sides the salt spray dripping falls
Amid the sea-drift cast up at its feet.
Unnumbered ages have the billows broke
In foam against the echoing bulwark strong,
And shrieking whirlwinds round it swept in wrath,
Yet still, scarred, worn, it stands as firm to-day
As when God's voice first called it from the depths,
And flings back from its base the leaping wave,
As though it laughed at its vain strength in scorn.
So, like a rock uplifted from the sea,
Shall that man be whose trust is in the Lord;
Whose faith is strongest and whose love most firm
When passions rise like surges to o'erwhelm,
And when temptations fierce his soul assail,
Like that mid-ocean rock he, too, shall stand
Unharmed, unshaken by each rude assault;
The tempter's wiles, his vengeance and his smiles,
Alike shall fret themselves beneath his feet.
His firm foundations are down deep in God,
His peace, his strength, and his reward above.
— William G. Haeselbarth.
USE GOOD LANGUAGE.
A WRITER advising youth to drop slang and acquire the habit of writing and speaking good English, says: "The longer you live the more difficult the acquisition of good language will be; and if the golden age of youth, the proper time for the acquisition of language, be passed in abuse, the unfortunate victim of neglected education is very probably doomed to talk slang for life. Money is not necessary to procure this education. Every person has it in his power. He has to use the language which he reads instead of the slang which he hears; to form taste from the best speakers and poets of the country; to treasure up choice phrases in his memory and habituate himself to their use, avoiding at the same time that pedantic precision and bombast which show rather the weakness of vain ambition than the polish of an educated mind."
THE CHANGED CROSS.
It was a time of sadness; and my heart,
Although it knew and loved the better part,
Felt wearied with the conflict and the strife,
And all the needful discipline of life.
And while I thought on these as given to me—
My trial, tests of faith and love to be—
It seemed as if I never could be sure
That faithful to the end I should endure.
And thus no longer trusting to his might,
Who says "we walk by faith and not by sight,"
Doubting, and almost yielding to despair,
The thought arose, my cross I cannot bear.
Far heavier its weight must surely be
Than those of others which I daily see;
Oh! if I might another burden choose,
Methinks I should not fear my crown to lose.
A solemn silence fell on all around—
E'en nature uttered not a sound;
The evening shadows seemed of peace to tell,
And sleep upon my wearied spirit fell.
A moment's pause, and then a heavenly light
Beamed full upon my wondering, raptured sight;
Angels on silvery wings seemed everywhere,
And angel's music thrilled the balmy air.
The One more fair than all the rest to see—
One to whom all others bowed the knee—
Came gently to me as I trembling lay,
And, "Follow me," he said; "I am the way."
Then speaking thus, he led me far above;
And there, beneath a canopy of love,
Crosses of divers shape and size were seen,
Larger and smaller than my own had been.
And one there was most beauteous to behold—
A little one, with jewels set in gold.
"Ah! this," methought, "I can with comfort wear,
For it will be an easy one to bear."
And so the little cross I quickly took,
But all at once my frame beneath it shook;
The sparkling jewels—fair were they to see,
But far too heavy was their weight for me.
"This may not be," I cried, and looked again,
To see if any here could ease my pain;
But one by one I passed them slowly by,
Till on a lovely one I cast my eye.
Fair flowers around its sculptured form entwined,
And grace and beauty seemed in it combined;
Wondering, I gazed and still I wondered more
To think so many should have passed it o'er.
But, oh! that form so beautiful to see,
Soon made its hidden sorrows known to me.
Thorns lay beneath those flowers and colors fair;
Sorrowing I said, "This cross I may not bear."
And so it was with each and all around—
Not one to suit my need there could be found;
Weeping, I laid each heavy burden down,
As my guide gently said, "No cross, no crown."
At length to him I raised my saddened heart;
He knew its sorrow, bade its doubts depart.
"Be not afraid," he said, "but trust in me;
My perfect love shall now be shown to thee."
And then, with lightening eyes and willing feet,
Again I turned, my earthly cross to meet;
With forward footsteps, turning not aside,
For fear some hidden evil might betide.
And there, in the prepared, appointed way—
Listening to hear, and ready to obey—
A cross I quickly found of plainest form,
With only words of love inscribed thereon.
With thankfulness I raised it from the rest,
And joyfully understood it the best,
The only one of the many there
That I could feel was good for me to bear.
And, while I thus my chosen one confessed,
I saw a heavenly brightness on it rest;
And as I bent, my burden to sustain,
I recognized my own old cross again.
But oh! how different it seemed to be,
Now I had learned its preciousness to see!
No longer could I unbelieving say,
"Perhaps another is a better way."
Ah, no! henceforth my own desire shall be,
That he who knows me best should choose for me,
And so, whate'er his love sees good to send,
I'll trust it's best, because he knows the end.
GET OUT OF YOUR DOUBTS.
DOUBT is not the farthest removed point from belief. The trouble is not that men will doubt—it is often as much the part of wisdom to doubt as to accept—but that doubt, long entertained, leads one out of its thin ether into the boundless vacuity of Nihilism. The first thing the scientific doubter does is to settle his doubts by investigation and the application of all the means of information at his command. The first duty of the religious doubter is to settle his doubts so far as he can, and he can do much if he will. Whether Christ was what he claimed to be—the world's Redeemer; whether the Bible is a revelation of God to the human soul; whether man is a sinner in need of forgiveness; whether on the lower plane of the simpler moralities there is any system at all comparable with the Christian system, or any life comparable with the Christ life, are matters easily to be determined by the candid seeker after truth. But if man holds to a spurious philosophy in his right hand, and expects to grasp Religion in the left, he need not be surprised if she refuse the companionship and eludes his grasp. Before the earnest, sincere soul, Religion places her truths in clear, white light, that they may be seen as they are. The man who approaches her with colored glass will find them colored to his eye, as everything else is. But still they stand forth, resplendent in whiteness. The matchless colors of a summer sunset exist not in the far-off clouds, but in a little membrane in the eye. So God appears to the spiritual eye; to an eye distorted and chromatic, the divine attributes will appear vain, confused and inchoate. The froward man esteems God froward; the cruel man talks of the cruelty of the Christian's God. To the loving and upright, God appears as he is, the Essence of Love and Righteousness.—Christian at Work.
CONTENTMENT.
WE do wrong when we despise our work on account of its lowliness. Imagine a grumbling coral insect in the far distant Pacific; if endowed with speech and discontented with his obscurity, he might complain as he toiled, "What is the good of my activity? My diminutive form is lost in the infinity of ocean; I am buried deep beneath the wave; and my work is of the feeblest character and of the smallest bulk. I will give it up." But he knows not that, in concert with millions of his species, he is erecting an impassable barrier in mid-ocean, and, by the formation of islands, is recasting the surface of the globe. Our work may be veiled by the waters of obscurity, and we may sometimes be discouraged by the little we can do; but this thought shall cheer us, that with our band of brother workers we shall, by the blessing of God, greatly improve the moral condition of those around us. Contentment with whatever position the Master gives us is not only a guarantee of effective service therein, but one of the best preparatives for the higher and broader departments of work.—Rev. W. Norris.
BRINGING THE TRUTH HOME.
Some years ago the late Horace Mann, the eminent educator, delivered an address at the opening of some reformatory institution for boys, during which he remarked, that if only one boy was saved from ruin it would pay for all the cost, and care, and labor of establishing such an institution as that.
After the exercises had closed, in private conversation a gentleman rallied Mr. Mann upon his statement, and said to him, "Did you not color that a little when you said all the expense and labor would be repaid if it saved only one boy?" "Not if it was my boy," was the solemn and convincing reply. How precious are the interests bound up in a single child! How great the value of a single life which may run on forever!