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Signs of the Times, Vol. 13, No. 12.

General Articles

Signs of the Times

Mar 24, 1887

International Tract and Missionary Society · Oakland, California · Mar 24, 1887

General Articles.

By Ellen G. White

RELIGION AND HEALTH.

BY MRS E. G. WHITE.
"Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick; and he sent messengers, and said unto them, Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this disease. But the angel of the Lord said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." 2 Kings 1:2-4.
In this narrative we have a most striking display of the divine displeasure against those who turn from God to Satanic agencies. A short time previous to the events here recorded, the kingdom of Israel had changed rulers. Ahab had fallen under the judgment of God, and had been succeeded by his son Ahaziah, a worthless character, who did only evil in the sight of the Lord, walking in the ways of his father and mother, and causing Israel to sin. He worshiped Baal, and provoked the God of Israel to anger, as his father Ahab had done. But judgments followed close upon the sins of the rebellious king. A war with Moab, and then the accident by which his own life was threatened, attested the wrath of God against Ahaziah.
In his father's time this wicked king of Israel had heard and seen much of the wondrous works of the Most High. What terrible evidence of his severity and jealousy had God given his apostate people! And yet Ahaziah acted as though these awful realities, and even the fearful end of his own father, were only an idle tale. Instead of humbling his heart before the Lord, he ventured upon the most daring act of impiety which marked his life. He commanded his servants, "Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this disease."
This idol was supposed, through the medium of its priests, to give information concerning future events. It had obtained such general credence that it was resorted to by large numbers from a considerable distance. The predictions there uttered, and the information given, proceeded directly from the prince of darkness. It is he who instituted, and still maintains, the worship of idols, as a means of diverting the minds of men from God.
The story of Ahaziah's sin and punishment contains a lesson of warning which none can disregard with impunity. The very spirit of heathen idolatry is rife to-day, though under the influence of science and education it has assumed a more refined and attractive form. Though we do not pay homage to heathen gods, yet thousands in civilized and Christian countries are worshiping at Satan's shrine as verily as did the king of Israel. Every day adds sorrowful evidence that faith in the sure word of prophecy is decreasing, and that in its stead superstition and Satanic witchery are captivating the minds of men. All who do not earnestly search the Scriptures, and submit every desire and purpose of life to that unerring test, all who do not seek God in prayer for a knowledge of his will, will surely wander from the right path, and fall under the deception of Satan.
The mystic voices that spoke at Ekron and Endor are still, by their lying words, misleading the children of men. The prince of darkness has but appeared under a new guise. The heathen oracles of ages long past have their counterpart in the spiritualistic mediums, the clairvoyants and fortune-tellers of to-day. The mysteries of heathen worship are replaced by the secret associations and seances, the obscurities and wonders, of the sorcerers of our time. And their disclosures are eagerly received by thousands who refuse to accept light from the word or the Spirit of God. They speak with scorn of the magicians of old, while the great deceiver laughs in triumph as they yield to his arts under a different form.
These Satanic agents claim to cure disease. They attribute their power to electricity, magnetism, or the so-called "sympathetic remedies," while in truth they are but channels for Satan's electric currents. By this means he casts his spell over the bodies and souls of men.
God has made it our duty to preserve our physical powers in the best possible condition, that we may render to him acceptable service. He has placed it in our power to obtain a knowledge of the laws of health. Those who refuse to make use of the knowledge that has been mercifully placed within their reach, are rejecting one of the means which God has granted them to promote spiritual as well as physical life.
Many are unwilling to put forth the effort that is necessary in order to obtain a knowledge of the laws of life, and the simple means to be used for the restoration of health. They do not place themselves in right relations to life. When sickness comes as the result of their transgressions of natural law, they do not seek to correct their errors, and then ask the blessing of God on their course.
Not a few, in this Christian age and Christian nation, resort to mediums rather than trust to the power of the living God. The mother, watching by the sick-bed of her child, exclaims, "I can do no more. Is there no physician who has power to restore my child?" She is told of the wonderful cures performed by some clairvoyant or magnetic healer, and she trusts her dear one to his charge, placing it as verily in the hands of Satan as though he were standing by her side. And in how many instances is the future life of the child controlled by a Satanic power which it seems impossible to break!
Again: I have heard a mother pleading with some infidel physician to save the life of her child; but when I entreated her to seek help from the Great Physician, who is able to save to the uttermost all who come unto him in faith, she turned away with impatience. Here we see the same spirit that was manifested by Ahaziah. The Lord our God assures us that he is waiting to be gracious; he invites us to call upon him in the day of trouble. How can we turn from him to trust in an arm of flesh?
Ahaziah sent his servants to inquire of Baal-zebub at Ekron; but instead of a message from the idol, he heard the awful denunciation from the God of Israel: "Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." The Lord had cause to be greatly displeased at Ahaziah's impiety. What had he not done to win the hearts of sinful men, and to inspire them with unwavering confidence in his care and affection? For ages he had visited his people with manifestations of the most condescending kindness and unexampled love. From the times of the patriarchs, he had shown that his "delights were with the sons of men." He had been a very present help to all whosought him in sincerity. 'In all their afflictions he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them.' Yet Israel had revolted from God, and the king turned for help to the Lord's worst enemy.
The Hebrews were the only nation favored with a knowledge of the true God. And when the king sent to inquire of a pagan oracle, he proclaimed to the heathen that he had more confidence in their idols than in the God of his people, the Creator of the heavens and the earth. In the same manner do those who profess to have a knowledge of God's word dishonor him when they turn from the Source of strength and wisdom to ask help or counsel from some agent of the power of darkness.
Why is it that men are so unwilling to trust Him who created man, who can, by a touch, a word, a look, heal all manner of disease? Who is more worthy of our confidence than the One who made so great a sacrifice for our redemption? If the professed followers of Christ would exercise an intelligent, consistent faith in the promises of God, instead of placing so much confidence in deceitful agencies, they would realize in soul and body the life-giving power of the Holy Spirit.
There is danger in departing in the least degree from the Lord's instruction. When we deviate from the plain path of duty, a train of circumstances will arise that seems irresistibly to draw us farther and farther from the right. Needless intimacies with those who have no respect for God will seduce us ere we are aware. Fear of offending worldly friends will deter us from expressing our gratitude to God or acknowledging our dependence upon him. We must keep close to the word of God. We need its warnings and encouragements, its threatenings and its promises. We need the perfect example that we find only in the life and character of our Saviour.
Angels of God will preserve his people while they walk in the path of duty; but there is no assurance of such protection for those who deliberately venture upon Satan's ground. An agent of the great deceiver will say and do anything to gain his object. These workers of iniquity are not few; and their path is marked by desolated homes, blasted reputations, and broken hearts. But of all this the world knows little; and Satan exults in the ruin that has been wrought.
Those who give themselves up to the sorcery of Satan may be able to boast of great benefit received thereby; but does this prove their course to be wise or safe? What if life should be prolonged or temporal gain secured? Will it pay in the end to disregard the will of God? Oh, no; all such apparent gain will at the last prove an irrecoverable loss.
No man can serve two masters. Light and darkness are no more opposites than are the service of God and the service of Satan. The prophet Elijah presented the matter in the true light when he appealed to apostate Israel: 'If the Lord be God, serve him; but if Baal, then serve him.'
We cannot with impunity break down a single barrier which God has erected to guard his people from Satan's power. Our only safety consists in preserving the ancient landmarks. 'To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.'

WALKING BY FAITH.

By E. Elliot

We cannot see, when in the hush of some deep sorrow, How shadows of the night, With the glad coming of a happier morrow, Grow into light.
We do not know how unseen hands are guiding In dangerous paths our feet, Nor how the shadow of the rock is hiding Us from the noontide heat.
We do not know of snares and pitfalls lying Where our short sight would lead, Nor that the bread is all unsatisfying On which our souls would feed.
But up alone, where threads of life are woven, Wisdom directs our lot; And God's own hand will guide us to the haven, By "ways which we know not." —E. Elliot.

LIBERALITY OF OPINION.

LIBERALITY of opinion is a very different thing from laxity of opinion. Indeed, no man can be liberal and catholic in his views, unless he is a man of well-defined and positive opinions. He who does not believe anything for himself, cannot have a fair estimate of the spirit of those who have opinions and convictions of their own. It is the man who is strong and clear and hearty in his personal convictions and in his personal opinions, who is in a position to exercise liberality of views toward those who are equally positive with himself in their very different beliefs.
Yet, as a rule, the men who pride themselves on their liberal views, are men who have no well-defined opinions in the field where they claim to exercise their liberality. Moreover, they are quite likely to prove their illiberality by the sharpness of their judgments against those who believe more than they do in that field of opinion. They mistake their laxity for liberality, and they confound their hostility to those who have positive opinions, with a desire to have other people liberal. In fact, the very persons whom they call bigots, are often more liberal than themselves. Men who believe earnestly are more likely to be charitable in their estimate of unbelievers, than unbelievers are to be charitable in their estimate of believers. Liberality of opinion is an admirable quality of mind and character; but a man must believe something for himself before he is on a plane where he can have or exercise this admirable quality. The man who believes nothing in particular is incapable of being liberal.—S. S. Times.

SELF-DECEPTION.

By R. F. Cottrell

IT is an easy thing to deceive ourselves. Self-esteem and self-love lead to self-deception. It is easy to persuade ourselves that we are right, and that those who do not agree with us are wrong. A person may imagine that he has attained to a state of perfect humility, when, in fact, it is only the perfection of self-complacency and pride. And he may become so extremely selfish as to think himself perfectly free from selfishness.
These conditions are hard to cure. The persons thus afflicted imagine that they are so completely given up to the will of God, and have no will of their own, that the thought of renouncing their fancies would horrify them, as it would seem to them to be a renunciation of the work that God has wrought in their soul by the Holy Spirit. They think they have yielded all to God; but what God has wrought in them they cannot yield—they cannot deny him! And so their perfect submissiveness to God results in perfect stubbornness against all attempts to correct their errors. They are ready now for martyrdom. The genuine martyrs to the truth seem stubborn, of course, to their persecutors; but it is only their fidelity and submissiveness to God.
How shall the case be reached? Humility on stilts, proud of its perfection of beauty, self-renunciation clothed in supreme selfishness, and submissiveness steel-clad in stubbornness, are hard things to meet. It was commendable for the martyrs to stand stiffly for the truth. What, then, can be done in the cases of self-deception? I can see but one chance of hope, and that is by some argument or motive to cause the subject to call in question his or her infallibility. If this can be done, we may report progress. The martyrs did right to stand for the truth at the expense of their lives; but are you absolutely certain that it is the truth that you are ready to die for? Is there not a bare possibility that what you esteem sacred truth may be the mere fancies of a disordered imagination? Let us make a distinction between clearly revealed truth and our own imaginations and feelings. Let us get a humility that is teachable, and unselfishness that prefers others' judgment to our own, and a submissiveness that yields to the instructions of others whom God has blessed with an experience, possibly, quite equal to our own.
R. F. COTTRELL.

A MISTAKEN ESTIMATE.

By Armory

MEN form their ideas of the divine Being upon the basis of their own character, experience, and observation. They think that God would do as they do, while he has plainly said, "My thoughts are not your thoughts, neither are your ways my ways." He who judges the Almighty by himself will find in the great day that he has made a terrible mistake. In that day when "our God shall come and shall not keep silence," he shall sternly rebuke the presumption of those who have thus dishonored him. "Unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? Seeing thou hatest instruction, and castest my words behind thee. When thou sawest a thief, then thou consentedest with him, and hast been partaker with adulterers. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself; but I will reprove thee, and set them in order before thine eyes." Ps. 50: 16-21.
The great mistake of the wicked has been in thinking that God was altogether such an one as they, and that they, in their wrongdoing and cowardly conniving at iniquity, incurred no responsibility or danger. "These things thou hast done, and I kept silence." And this silence of God, in the midst of abounding and prevailing iniquity, has been misinterpreted to signify acquiescence in wrong and indifference to right.
The mistake is a most fatal one. God has magnified his word; and he will have men pay attention to his commands, not with the timidity of an eye-servant, but with honest obedience and strict devotion to principles of truth and righteousness. If sentence against evil work was speedily executed; if every liar shared the fate of Ananias and Sapphira; if every imitator of Korah, Dathan, and Abiram went down like them into the depths; if every sinner like Nadab and Abihu was smitten by the fire of God; if the flames of wrath were continually blazing out against all iniquity; if the thunder-bolts were smiting on the right and the left, there would be little room for the exercise of conscience and moral principle, but simple brute fear would control the conduct of mankind. But the silence, the long-suffering, the patience, the composure of the Almighty, which endure from age to age, and allow the godless man to go on in his sins and iniquity, but assure him that for all these things God will bring him into judgment, leave room for the exercise of other motives beside fear, and foster the development and growth of character for good or for evil.
Let the guilty take warning from the word of God and the judgments of ages past, and flee from the wrath to come while time and opportunity are granted them, assured that God will bring every work into judgment; that he will not at all acquit the wicked; but that, though hand join in hand, the wicked shall not be unpunished.—Armory.

Faith and the Promises of God

Is it any wonder that when we stagger at any promise of God through unbelief, we do not receive it? Not that the faith merits the answer, or in any way earns it, or works it out; but God has made believing a condition of receiving, and the Giver has a sovereign right to choose his own terms of gift.—Selected.

CHRIST IN THE HEART.

By Theodore Ledyard Cuyler

It is a unique but glorious truth that the Lord Jesus Christ has a home in the hearts of his faithful people. No false religion hints at any such idea. A wonderful promise did our Master leave behind him that if we love him and keep his words, he will come and make his abode with us.
Now, this is either a literal fact, or it is mere pious poetry. Our Lord made a distinct and point-blank statement about his indwelling in certain hearts. Christ “dwells in our hearts through faith.” This word “dwell” must not be diluted into the metaphoric idea of a mere influence, such as John Wesley still exerts upon Methodism, or Mohammed upon the votaries of Islam. Jesus Christ veritably resides in your heart, my brother, if you are a true disciple, and that he will do so is the prayer you breathe every time you sing understandingly:—
“Not a brief glance I beg—a passing word, But as Thou dwell’st with thy disciples, Lord, Familiar, patient, condescending, free, Come, not to sojourn, but abide with me.”
How does Christ get admission into a heart? Paul answers the question—“through faith.” That is the aperture; and, however slightly the door may be opened, Christ can enter, even as an installment of rays from the noon-day sun enters through a hole in the window-shutter into an apartment. The Saviour will not enter our heart unless there first be a dissatisfaction with our evil condition, a sincere desire after him, and a yielding to his claims. These are essential to a practical faith. When we yield to Christ on a single point, when for his sake we refuse a single sin or attempt honestly a single duty, it is opening a crevice for him, or a setting of the door ajar. But we must not stop with that partial admission; we must swing wide our heart-door, and give Jesus an abundant admission; we must rise into a higher life, and begin to be “filled with all the fullness of God.” The first move toward a Christian life is the opening of the heart to the knocking Saviour; the degree of our holiness depends upon the degree “to which we give him welcome house-room.”
What will Christ bring with him? He brings a pardon for sin, in his loving hand, and the peace which belongs to a right relation with God. He brings purification; it is folly to waste a life-time in trying to cleanse our hearts, when nothing but his omnipotent grace can do it. He brings in heavenly light. He brings the power of a new affection, and a new inspiration. How warm the soul becomes when he enters it, bringing his own fire with him! What joy there is in his sweet society and fellowship! His presence gives us our only sure protection from assaulting temptations; the reason why so many church-members yield to outside temptations and collapse is that they are not re-enforced with the power of an indwelling Christ.
If Jesus actually lives with you, other people will be sure to discover the fact. Many absurd things have been written about “secret hopes,” etc.; but, my friend, if nobody suspects that you are a Christian, I do not believe that you are one. If there is any fire in a stove, a touch will show it. Here then is an infallible test. Do I feel and recognize that Christ is in my heart, controlling my conduct, quickening my conscience, and helping me every day to resist evil and do right? If no such internal evidence exists, then Christ has never been there, or has gone away. For the question whether the Master will always stay with us, depends largely upon ourselves. Self-will and pride may drive him out, for he promises to dwell only with them who are of an humble and contrite spirit. Neglect may provoke him to depart—and so may a persistent disobedience to his commandments. Free-agency does not cease after conversion; if Christ enters our hearts through faith, he must be kept there by faith. Oh, what wondrous condescension that the Lord of glory will consent to occupy such a hut as my poor heart; yet he is kindly saying to me: “Give me room in this thy heart, and I will give thee a place in my Heaven!”
A practical thought not to be lost sight of is that if Jesus dwell in our hearts we should be carrying him with us. “Let our light so shine before men” that they may recognize that Jesus is within you. Show your Christ-like kindnesses to people while they are living, and do not take it out in heaping flowers on their coffins. Carry Christ with you to your unconverted friends. If you win their respect for you and get a hold on them, you can talk to them about their souls; tell them what Christ has done for you, and, as it were, add your knock to his knock at their heart’s door. Reverently be it said, the Christ in you will appeal to them through you. Just here lies the only real power which any Christian has with the sinning and the suffering around him. As for such of my readers as have never had this glorious Son of God living in their hearts, it is because you do not want him there. He will be in the way of your favorite sins. Beware, my friend! Christ gives last knocks; and if you bolt him out of your heart, he will shut you out of his kingdom.—T. L. Cuyler, D. D.

FEELING AND PRINCIPLE.

By James White

WE frequently meet brethren professing faith in the present truth, whose views of the worship of God may be illustrated by the following conversation, supposed to have passed between Brother Feeling and Brother Principle. One worships God as he feels, the other worships from principle.
Brother Feeling—Good-morning, Brother P. I praise the Lord that there is something better for us than the formality, worldly wisdom, and cold reason, exhibited in Brother B.’s discourse last evening. I felt like death about it, till I decided to be a free man and move just as the Lord would have me, and not be bound or led by anyone. Since I came to this decision I have felt free again.
Brother Principle—The discourse of last evening, Brother F., I think was a good one. I was instructed, interested, edified, and much blest while Brother B. so clearly set forth the principles which should govern us in worshiping God in Spirit and in truth. And I think his kind, though close, remarks against extremely impulsive worship, and moving altogether from feeling, which leads to confusion and extravagances, were in place.
F.—But I cannot stand so much formality. I want to be led by the Spirit, and have the power. I must and will be a free man. Glory to God, I will be free. Paul speaks of the sins of those who have a form of godliness, and commands us to turn away from such.
P.—Hold, Brother F., you are too much excited to reason candidly and well. Now wait, and let us read from 2 Tim. 3:1–5: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away." It is not the form of godliness that the apostle holds to be objectionable. He states that those of whom he speaks have the form, simply to give the idea that they profess the principles of Christianity, while they are corrupt, and deny the power. The injunction to turn away from them is not because they have the form, but because of the eighteen sins mentioned, and their denial of the power of true godliness.
The Bible nowhere condemns form and order, but speaks of them in words of highest commendation. Paul, so far from condemning these, as you suppose, thanks God that his Roman brethren had from the heart obeyed the form of doctrine delivered to them. Rom. 6:17. To Timothy he says, "Hold fast the form of sound words which thou hast heard of me." 2 Tim. 1:13. In another place he teaches that all things should be done decently and in order.
God is not the author of confusion. He brought harmony and a world robed in beauty out of chaos six thousand years ago. What order is seen in the six days of creation! Order ruled in the salvation of Noah, his family, the beasts, birds, etc., while all was confusion and destruction outside the ark. With what order God led the Israelites from the confusion of the distracted power of Egyptian slavery. And that entire system of religious service instituted to bring the Jews nearer to himself, and make them a mighty people, and a praise in all the earth, was one grand series of form each passing year. He who departed in the least particular was worthy of blame. Has God changed?
F.—Changed! I hope, Brother P., you will not go back into the Jewish dispensation for rules of order to govern Christians! They were well enough for the Jews, but not for us.
P.—Wait, Brother F., I was about to say, God is the same in all dispensations, a God of order as well as the author of spiritual worship. Satan is the same, and fallen human nature does not improve. The confusion of the world, the flesh, and the devil, is the same in the Christian dispensation as in the Jewish. And be assured that the change of dispensations does not consist in the least degree in a change from form to confusion. God instituted form and order with the Israelites because they were indispensable to their prosperity. And they are needed none the less in the present dispensation. Why not Christians be taught by the order of the typical system as well as by any part of it? And then Christians have the double lesson in the direct language of the apostles in favor of form and order in the church of Christ.
F.—The Lord looks at the heart, and is not as particular about our words and other little matters that Brother B. is so particular about. I believe in being free and speaking right out just what one feels.
P.—True, the Lord looks at the heart. He looks mercifully upon our good desires and intentions and errors. The heart, or the condition of the mind, is shown by words and actions. A tree is known by its fruit. Unsanctified words and acts prove an unsanctified mind and spirit. You may class the use of the tongue among little things. But James makes it a matter of the greatest importance. Hear what he says, chap. 3:2–13: "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity; so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind. But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree, my brethren, bear olive-berries? either a vine, figs? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom."
The apostle teaches that he who fully controls his tongue, has the complete control of his whole body, and is a perfect man. He also teaches that this is the most difficult task performed by man. The horse may be made obedient to the bit, the ship is turned by the helm, and all kinds of beasts, birds, and even serpents, are made tame and obedient. But to control the tongue, so as not to offend in word, is a greater work, and is the best proof of Christian perfection.
Says Paul, 1 Tim. 6:3-5: "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness; from such withdraw thyself."
To Titus he says, chap. 2:8: "Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you."
My dear Brother F., the longer you are governed by impulse, the less prepared you will be to govern your tongue. And if you do not control this member, so that no guile is found in your mouth, you will be lost. I entreat of you to learn to speak and move from principle.
F.—But what shall I do with my experience?
P.—As to your experience, leave that, Brother F., till you have clearer light. You know that you have moved wrong in some things, and much of your experience you have prized so highly, is very doubtful, to say the least. Let me point out to you some of the evil tendencies of your impulsive experience.
1. It has led you to think you had much of the Spirit of God, when you have been almost destitute of it, not knowing what spirit you were of, much of the time.
2. This has made you self-righteous, independent, and rash, so that when you have been opposed, or your views have been crossed, it has stirred your spirit, and in the heat of your feelings you have despised restraint, and declared your freedom, and, being in a condition only a trifle better than one crazy, you have talked boisterously, often repeating the words, "bless God," and "glory to God," when you were destitute to a great degree of both reverence for God and respect for man.
3. At such times when you are almost void of reason, Satan takes great advantage of your heated feelings, and gives you impressions which you think are from the Lord. And if you continue to follow feelings, instead of being balanced, guarded, fortified, and directed by sound principles and good judgment, you will soon be fast in the terrible delusion that you are led by the Spirit of God in all your actions, words, and even your thoughts, while at the same time you are under the full control of the devil. I have seen persons in just this condition. Such sometimes reach that imaginary state of perfection where, as they say, they cannot sin. Terrible delusion this! I do not say that there is no help for any such persons, but my experience teaches me that it is a difficult task to rescue them.
This almost fatal position is reached by different persons in different ways. Some are led into it by the idea that they are especially endowed with certain spiritual gifts. I knew a sister, far gone on the route of this position, who, when her views and wishes were crossed, would manifest passion, then fall into a condition resembling a hysteric fit, in which she would view matters and things unfavorable to those not in harmony with her. This all passed as the work of the Spirit of God, in the estimation of many, especially herself, till she was plainly told upon good authority that her exercises were the result of anger, assisted by the spirit of Satan.
Both Scripture and reason have not had half so much weight with you as your mistaken idea of experimental religion. You have considered yourself far in advance of your brethren; hence you could not be taught by them, when they, as you viewed matters, needed instruction from you. It has been a most difficult task to approach you. Satan has had you in just the position that has pleased him. Your brethren could not unite with you in hopes that by so doing they would induce you to take a right position. Such a course on their part would have confirmed you in error. All their appeals to your reason were of no use while you were ready to denounce their efforts at the wisdom of this world, which is foolishness with God.
I am very glad, my dear Brother F., that you heard the excellent discourse of Brother B. last evening, and that you are so far convinced of your errors, and of the necessity of moving from principle, as to patiently listen to me. God bless you, and when we meet again, may you be fully converted, and stand free in sweet union with your brethren, with the blessing of Heaven upon you.—Elder James White, in Review and Herald, Dec. 10, 1867.

DISCOURAGED.

By H. N. S.

ONE of the most fatal things in the Christian life is discouragement. One of the most helpful is cheerfulness. A very wise man said that in overcoming temptation, cheerfulness was the first thing, cheerfulness the second, and cheerfulness the third. We must expect to conquer. When our hearts are faint, then temptation has power. Satan knows this well, and he always begins his assaults by discouraging us. I once heard an allegory that illustrated this to me wonderfully. Satan called together a council of his servants to consult how they might make a good man sin. One evil spirit sprang up and said:—
"I will make him sin."
"How will you do it?" asked Satan.
"I will set before him all the pleasures of sin," was the reply.
"I will tell him of its delights and the rich reward it brings."
"Ah," said Satan, "that will not do; he has tried it and knows better than that."
Then another spirit started up and said:—
"I will make him sin."
"What will you do?" asked Satan.
"I will tell him of the pains and sorrows of virtue. I will show him that virtue has no delights and brings no reward."
"Ah no!" exclaimed Satan, "that will not do at all; for he has tried it and knows that wisdom's ways are pleasantness and all her paths are peace."
"Well," said another imp starting up, "I will undertake to make him sin."
"And what will you do?" asked Satan.
"I will discourage his soul!" was the short reply.
"Ah, that will do!" cried Satan. "That will do! We shall conquer him now!" And they did.
An old writer says, "All discouragement is from the devil." I wish every Christian would take this to heart and remember it. We must fly from discouragement as we would from sin. —H. N. S., in Words of Faith.

LIVE FOR A PURPOSE.

LIVE for some purpose in the world. Act your part well. Fill up the measure of your duty to others. Conduct yourself so that you will be missed with sorrow when you are gone. Multitudes of our species are living in such a selfish manner that they are not likely to be remembered after their disappearance. They leave behind them scarcely any trace of their existence, but are forgotten almost as though they had never been. While they live, they are like one pebble lying unobserved amongst a million on the shore, and when they die, they are like that same pebble thrown into the sea, which just ruffles the surface, sinks, and is forgotten, without being missed from the beach. They are neither regretted by the rich, wanted by the poor, nor celebrated by the learned. Who has been the better for their life? Who has been the worse for their death? Whose tears have they dried up? Whose wants supplied? Whose miseries havethey healed? Who would unbar the gates of life to re-admit them to existence? or what face would greet them back again to our world with a smile? Wretched, unproductive mode of existence! Selfishness is its own curse; it is a starving vice. The man who does no good, gets none. He is like the heath in the desert, neither yielding fruit, nor seeing when good cometh; a stunted, dwarfish, miserable shrub.—Selected.

MEN FOR THE HOUR.

By Daniel March

IN all times of great public exigency, God raises up men and fits them to do his work. Sometimes the age most needs an earnest and alarming voice that shall cry day and night in the city and the wilderness, "Prepare ye the way of the Lord." Sometimes there are wanted men of action, whose silent and ceaseless energy is the voice with which they arouse and shake the nations. Sometimes there is need of men with the courage of heroes and the faith of martyrs, to hew down the thrones and temples of iniquity with the stroke of battle-axes, and to meet the armed forces of wrong on the bloody field. Sometimes the world's great want is the embodiment of active benevolence, the incarnation of pity and humanity, to carry light into the dark homes of sorrow, to speak peace and pardon in the dens and dungeons of vice and crime. Whatever the want of any age, God is sure to find men to meet its demands. It should be our great study to know what work he has for us to do, and to do it well.—Rev. Daniel March, D. D.

PRAYER.

PRAYER is one of the wonders of the universe. The idea that man's feeble breath, as prompted by a loving, trusting heart, can influence the Power that directs and controls all the forces of nature, and that shapes the course and destinies of individuals and of nations, is a conception too vast for the compass of unaided human reason. A child-like faith is essential to its grasping. Yet the potency of prayer is a verity as unmistakable as the sun in the heavens; and the true-hearted child of God is not surer of his own existence than that his Father hears and answers his prayers, according to his need and his faith.—Selected.
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