Seventh-day Adventist Missionary Society · Oakland, Cal. · Feb 17, 1881
General Articles.
By Mrs. E. G. White
TRUE STANDARD OF MANHOOD.
BY MRS. E. G. WHITE.
God designs that improvement shall be the life-work of all his followers, and that it shall be guided and controlled by correct experience. The true man is one who is willing to sacrifice his own interest for the good of others, and who forgets himself in binding up the broken-hearted. Many fail to understand the true object of life; and under the influence of cherished errors, they sacrifice all there is of life that is really valuable.
Nero and Cæsar were acknowledged by the world as great men; but did God regard them as such? No! they were not connected by living faith to the great heart of humanity. They were in the world, and ate, and drank, and slept, as men of the world; but they were Satanic in their cruelty. Wherever went these monsters in human form, bloodshed and destruction marked their pathway. They were lauded while living; but when they were buried, the world rejoiced. In contrast with the lives of these men, is that of Martin Luther. He was not born a prince. He wore no royal crown. From a cloistered cell his voice was heard, and his influence felt. He had a noble, generous heart, as well as a vigorous intellect, and all his powers were exercised for the good of humanity. He stood bravely for truth and right, and breasted the world's opposition to benefit his fellow-men.
Intellect is a mightier force than wealth or physical power. If sanctified and controlled by the Spirit of God, it can exert a powerful influence for good. Yet intellect alone does not make the man, according to the divine standard. One's claim to a true manhood must be determined by his use of the powers which God has given him. Lord Byron had rare intellectual gifts; but he was not a man, according to God's standard. He was an agent of Satan. His passions were fierce and uncontrollable. He was sowing seed through his life which ripened into a harvest of corruption. His life-work lowered the standard of virtue. This man was one of the world's distinguished men; still the Lord acknowledged him only as one who had abused his God-given talents. Gibbon, the skeptic, and many others whom God endowed with giant minds, and whom the world called great men, rallied under the banner of Satan, and used the gifts of God for the perversion of truth and the destruction of the souls of men. When made a minister of vice, great intellect is a curse to the possessor and to all within its influence.
That which will bless humanity is spiritual life. If the man is in harmony with God, he will depend continually upon him for strength. "Be ye therefore perfect, even as your Father which is in Heaven is perfect." It should be our life-work to press forward continually toward the perfection of Christian character, ever striving for conformity to the will of God. The efforts begun upon earth will continue throughout eternity. God has set before the human family an elevated standard, and he who is true to his God-given manhood, will not only promote the happiness of his fellow-creatures in this life, but will aid them to secure an eternal reward in the life to come.
The members of the human family are entitled to the name of men and women only when they employ their talents, in every possible way, for the good of others. The life of Christ is before us as a pattern, and it is when ministering, like angels of mercy, to the wants of others that man is closely allied to God. It is the nature of Christianity to make happy families and happy members of society. Discord, selfishness, and strife will be put away from every one who possesses the spirit of Christ.
Those who are partakers of Christ's love have no right to think that there is a limit to their influence and work in trying to benefit humanity. Christ did not become weary in his efforts to save fallen man. Our work is to be continuous and the persevering. We shall find work to do until the Master shall bid us lay our armor at his feet. We must wait and watch, submissive to God's will, ready and willing to spring to our duty at every call.
Angels are engaged night and day in the service of God, for the uplifting of man in accordance with the plan of salvation. Man is required to love God supremely, that is, with all his might, mind, and strength, and his neighbor as himself. This he cannot possibly do unless he shall deny himself. Said Christ, "If any man will be my disciple, let him deny himself, and take up his cross, and follow me."
To deny self means to rule the spirit when passion is seeking for the mastery; to resist the temptation to censure and to speak fault-finding words; to have patience with the child that is dull, and whose conduct is grievous and trying; to stand at the post of duty when others may fail; to lift responsibilities wherever and whenever duty requires it, not for the purpose of applause, not for policy, but for the sake of the Master, who has given each of his followers a work to be done with unwavering fidelity; when one might praise himself, to keep silent and let other lips praise him. Self-denial is to do good to others when inclination would lead us to serve ourselves. Although our fellow-men may never appreciate our efforts we are to work on.
Fellow-Christians, search carefully, and see whether the word of God is indeed the rule of your life. Do you take Christ with you when you leave the closet of prayer? Does your religion stand guard at the door of your lips? Is your heart drawn out in sympathy and love for others outside of your own family? Are you diligently seeking a clearer understanding of scripture truth, that you may let your light shine forth to others? These questions you may answer to your own souls. Let your speech be seasoned with grace, and your demeanor show Christian elevation. "Blessed is the man that endureth temptation; for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him." Ever remember that the moral nature needs to be braced with constant watchfulness and prayer. As long as you look to Christ, you are safe; but the moment you trust to yourself, you lose your hold upon God, and are in great peril.
Many limit the divine Providence, and divorce mercy and love from his character. They urge that the greatness and majesty of God would forbid him to interest himself in the concerns of the weakest of his creatures. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows."
It is difficult for human beings to give attention to the lesser matters of life while the mind is engaged in business of greater importance. But should not this union exist? Man formed in the image of his Maker should unite the larger responsibilities with the smaller. He may be engrossed with occupations of overwhelming importance, and neglect the instruction which his children need. These duties may be looked upon as the lesser duties of life, when they in reality lie at the very foundation of society. Happiness of families and churches depends upon home influences. Eternal interests depend upon the proper discharge of the duties of this life. The world is not so much in need of great minds, as of good men who will be a blessing in their homes.
THE MESSIAH.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
Soon after man had become a sinner, the plan of redemption was laid. More of this plan was revealed to Adam and his family than is recorded in the Bible history of those early times. This is necessarily inferred from what is written. That Cain and Abel brought offerings to the Lord; that Abel's was accepted, while Cain's was rejected; that God "had respect to Abel and to his offering," while "to Cain and to his offering he had not respect,"—and the fact that it was "by faith" that Abel presented an acceptable sacrifice, are revelations that prove to the reflecting mind that God had revealed the plan of salvation through the blood of the Messiah, which was typified by the blood of Abel's lamb, and that he had instructed them in their duty to approach him by faith and repentance in order to pardon and acceptance. This inference is as good as positive proof, when we consider that God accepts that only, in his worship, which he has commanded.
The earliest recorded intimation of a promised Saviour, is found in the language of Jehovah to the serpent: "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Gen. 3:15. Subsequent prophecies of the birth of the Messiah, and their fulfillment (Isa. 7:14; Matt. 1:21-25), together with certain expressions of the New Testament,74such as the declarations that Christ was "made of a woman" (Gal. 4:4), and that "the God of peace shall bruise Satan under your feet" (Rom. 16:20), confirm the idea commonly received among Christians, that the seed of the woman referred to in the promise, is the Messiah; and that the serpent whose head was to be crushed, is "that old serpent called the devil and Satan, which deceiveth the whole world" (Rev. 12:9; 20:2), the being who, in the guise of a serpent, beguiled Eve, and led our first parents into sin.
Cain, the first-born of the woman, would naturally have enjoyed the excellency, or the privilege of the first-born, and would have been the honored progenitor of the Messiah, but that he forfeited his birthright by his wicked disobedience. Said God to him, "If thou doest well, shalt thou not have the excellency?" (Margin.) "And unto thee shall be his desire, and thou shalt rule over him." Abel gained acceptance with God, and was justly entitled to that which Cain had forfeited by his disobedience; but he was slain, and therefore it became necessary to appoint another in his place, through whom the promised seed should be given. Accordingly the third son of our first parents was named Seth, i. e., appointed, or put; "For God, said she, hath appointed me another seed instead of Abel, whom Cain slew." Hence the genealogical ancestors of our Lord and Saviour Jesus Christ, are reckoned through the successive first-born sons, from Seth to Noah. Of three sons of Noah, though Japheth was the elder (Gen. 10:21), Shem was chosen, probably on account of his being the most eminent in his piety and devotion to the true God. This is inferred from the blessing pronounced upon him: "Blessed be the Lord God of Shem." From Shem to Abraham, or at least, to Terah, the father of Abraham, the first-born, in each instance, retained the honor of being the progenitors of the promised seed of the woman; and to Abraham the promise was renewed: "In thee shall all the families of the earth be blessed." "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."
A SOUL'S CRY.
By Christian Union
Ah, gracious Father, in the wide expanse
Of thy great love, forgive that on the air
I chanced to breathe forth bitter thoughts in prayer!
Forged though my fetters by rude circumstance,
Ne'er bride more gaily will her jewels wear
Than I my bonds, if thou hast set them there;
And all is of thy will and naught of chance.
If I have lightly held thy least command,
Thou know'st who hear'st my foes, with one accord,
"Sin is abomination to the Lord,
And ill and error journey hand in hand."
Their barbed arrows pierce my sick soul through,
"Forgive them, for they know not what they do,"
Dies on my lips. Fain would I understand—
If I have grieved thee, Lord—my grave offense,
That life from my parched lips withholds her wine
To fill o'erbrimming other cups than mine.
Thy feet these tears shall bathe in penitence.
But show me, Father, why thou dost contend;
No breath will I in weak complaining spend;
But thrust mine error with a strong hand hence.
Child of my love, these plaintive accents cease.
I know how truly thou hast loved my law,
The Image of Mine Own long since I saw
Close treasured in thy breast. Thou seek'st release
From the dull woe that cumbereth thy prayer;
Wouldst thou resign what whom I honor wear—
The badge of suffering, my pledge of peace?
Thee I have given mine angels charge concerning;
Thou dost not tread thine upland way alone,
Nor shalt thou dash thy foot against a stone;
They bear thee up, faint one, no step discerning;
Though sense grow dim the spirit's vision clears;
None ever missed his Father's house through tears,
For its calm shelter still supremely yearning.
Up rugged steeps thou followest thy Chief
And sufferest stripes another's fault hath earned:
Hast thou forgot how once thy spirit burned
To press the footsteps of this Man of Grief?
Companion-chosen of the Sorrow-learned.
Endure, thine eyes upon the hilltops turned;
Joy cometh with the morning past belief.
—Christian Union.
WHAT WAS SHOWN BY THE BAPTISM OF JOHN?
By Obadiah Davis
BY OBADIAH DAVIS.
The angel said to Joseph, “Thou shalt call his name Jesus [Saviour]; for he shall save his people from their sins.” Matt. 1:21. If he was to save his people from their sins, the previous sanctuary service had not done this work, but had only remitted the sins under or through the figure of the death which Jesus was to die, when as the “Lamb of God” he became the atoning sacrifice. Let us watch the unfolding of the plan in which Jesus becomes the Saviour of his people as it is connected with the mission of John the Baptist. Luke 3:4: John the Baptist was “the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” Luke 1:76, 77: “For thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins.” He was to give the knowledge of salvation by the remission of sins in preparing the way for the great sacrificial act of Jesus the “Lamb of God,” who was to give his life for the sins of the world. How did he do this work? He preached (Luke 3:3) “the baptism of repentance for the remission of sins.”
Let us look carefully at this work which was to prepare the way for Christ,—to give the knowledge of salvation to his people. In Mark 1:5 we are told that the people were “all baptized of him in the river of Jordan, confessing their sins.” The first act in this work was the repenting and confessing of sins. In this part of the work there was no making known any particular plan or work of remission; but John was to give the knowledge of salvation by Jesus and to make his paths straight. This knowledge, then, must be found in the ordinance of baptism, as the sins were remitted through this ordinance and the knowledge of salvation was to be given through the remission of sins. This salvation, then, must be prefigured by this ordinance, the ordinance which the Lord had sent him to prepare his way with. (John 1:33: “But he that sent me to baptize with water,” etc). As the sins were remitted by this baptism, as the wages of sin is death, and as without the sacrifice of life there is no remission, it could only be done through this ordinance as a figure of the death of the Lamb of God who was to take away the sin of the world. Baptism, then, must have been an acknowledgement of the penalty of sin, and if it was to prepare the way for Christ, it could only, and must, prefigure that great sacrificial act.
And further, John was to make his paths straight. The great act of Christ in becoming the saviour of his people must be shown entire. The former sacrifices, which had prefigured the death of Christ, and through which sins had been remitted, had shown only his death; they did not show his resurrection from the dead. But John was to make his paths straight; and as his resurrection from death was a part of the act by which he becomes the saviour of his people, this figure which John was sent with must show that also.
Does baptism, then, contain these essential figures? First, as to its being a figure of death. Is it not a positive necessity that it should be such a figure, as sins were remitted through it? As it was given by Heaven, by one who saw the end from the beginning and knew the fitness of things, by one who had for four thousand years taught the remission of sins through the figure of death, and as it was now to specially prepare the way for the work of Jesus, it would not be strange if this crowning work in the preparation for Christ should not contain this previously essential figure? And was not Cain's offering rejected because there was no figure of death in it, and it did not therefore recognize the necessary work of an atoning Saviour?
We will try this figure by which the way of salvation was made known by John. We take the candidate for baptism out into the water, we baptize or immerse him beneath its surface, we hold him there a short time and he will die. There is nothing but death there. (Ah, how true that the wages of sin is death!) Here, then, we truly find the figure of death, and by accepting of the death of Christ through this figure, our sins can be remitted. (Paul says, in Rom. 6:5, “Planted together in the likeness of his death.”) And we can be raised out of this state of death, thus showing the resurrection from the dead also. Here we accept in figure that which Christ accomplishes in fact; and thus John's baptism showed the way of salvation, and made Christ's paths straight.
As the time draws near for the atoning sacrifice of Christ, how much more significant the figure! The sinner himself must now pass under a state of death; he must show more directly than by the death of an animal that condemnation rests upon him; and thus the penalty is brought nearer home, and he is better prepared to accept his Saviour's death. Significant, truly, and given at the right time, was this institution of God. How well adapted, not only to recognize death as the wages of sin, but the resurrection from the dead also.
Is it not consistent to suppose that John understood the meaning of this institution, to some extent at least, if not fully? He says, John 3:36, “He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” And although he preached remission of sins by his baptism, he could point to Jesus as the Lamb of God that takes away the sin of the world. What a spirit of inquiry must have been awakened in the minds of those who had had their sins remitted only through the blood of an animal, as John constantly affirmed that this work was but to prepare the way for Christ! Must they not have understood it as a figure of Christ's work? And when he actually died on the cross and was raised from the dead, and when Peter and the rest of the apostles preached repentance and remission of sins in the name of a crucified and risen Christ, memorializing as a fact that which had been prefigured, is it a wonder that the people were brought under conviction to the wonderful work of God, accompanied as it was by the manifestation of the Holy Spirit, and that three thousand souls were converted? Can we not profitably pause here and contemplate this wonderful unfolding to man of God's great act of love in his plan for man's redemption? And can we not unite with the angels in the anthem, “Glory to God in the highest”?
MODERN INFIDELITY.
By C. W. Thornton
BY REV. C. W. THORNTON, A. M.
EVER since the contradiction of the word of God, as reported by Eve, when Satan said, "Ye shall not surely die," there has been more or less infidelity in the world. This infidelity has assumed different forms, and prevailed in different degrees throughout the centuries. At the present time it has assumed a milder form than that which prevailed a century or two ago. It is no less dangerous, however, than formerly. Its mild features make it all the more deceptive. The mind that is inclined towards skepticism, is deceived by its semi-orthodox, and its so-called scientific basis. The church has but little to fear to-day from asserted atheism. While there is a good deal of practical atheism extant, there is but comparatively little that is theoretical and avowed. The present is too intelligent an age for that. As men become acquainted with science, history, and their own natures, there are but few who openly and professedly stand up as the advocates of this aspect of infidelity.
[Here the writer goes on to notice at some length a few of the various phases of infidelity, such as Pantheism, and Naturalism or Rationalism, etc., and concludes as follows:—]
A more common phase of modern infidelity is that of Indifferentism. It denies man's responsibility. It acknowledges "the Divine existence, personality, providential government, and the redemption of the Bible, but there is a general lack of fidelity to these doctrines." They are but loosely interpreted, and but formally received. Whatever may be the dispositions of men, this phase of infidelity would represent them as in no sense responsible. It thinks so little of Revelation that it never bothers itself about a careful and studied interpretation of the same. It stops not to consider that responsibility is a matter of consciousness. It dare not consult man's feelings upon the subject. While the advocates of this doctrine may be advocates of morality, they really remove all restraints to vice. Whenever man gets the idea that he is not responsible for his dispositions, and therefore his actions, he is prepared to do anything. It is a surprising, and no less a sad fact, to find a man of Mr. Emerson's intelligence advocating such principles. While speaking of Napoleon, giving a statement of his egotism, vices, and excesses, he concludes by saying, "It was not his fault," implying that he was not to blame for the tendencies in his disposition which led to such results. Such a doctrine removes the idea of moral government. Wherever it touches it leaves a moral taint, and finally results in fatalism.
Formalism is a phase of infidelity that has prevailed more or less in all ages, and is a common one of the present time. It is not essentially opposed to Christianity in theory, but is decidedly so in practice. It has "the form of godliness, but denies the power thereof." It takes the mere externalities of religion, and rests upon them. It is a mean between two extremes. Man's spiritual nature prompts him to a worship of some kind. His carnal nature rebels against a genuine spiritual religion. The two combined lead to a religion of forms. The Jews rejected Christ, partially at least, for these reasons. Roman Catholicism is well adapted to this class of religionists. Formalism utterly disparages anything like religious experience. It could not stand that test. The devil is cunning, and never allows this precious vessel of his to touch the delightful shores of a genuine Christian experience, lest he should lose his passengers. Yet it sails close enough to give the appearance of safety. It does not and can not satisfy the deep wants of our natures. It is superficial, deceptive, and opposed to our highest spiritual interests.75
Another dangerous phase of infidelity is found in modern Liberalism. It has many of the bad features of the phases already mentioned, besides many peculiar to itself. There is room enough in the liberalistic creed for almost anything except real genuine heart-purity and spiritual power. It does away with, or at least so disparages the fact of divine interposition as to exclude the sustaining power of divine grace and the regenerating power of the Holy Ghost. It is here we find not only theoretical but practical Unitarianism. While Christ is reverenced and admired, he is stripped of his glory and undeified. It has but a narrow and superficial appreciation of the atonement. Failing to see God with all his attributes in Christ, it fails to see the enormity of sin, and the greatness of the price paid for man's redemption. It is in this liberalistic school that we find Mr. Fox-ton, late of Oxford, who ventures to say, "In the teachings of Christ himself there is not the slightest allusion to the modern evangelical notion of an atonement;" also a Mr. Newman, who claims that "the atonement may be dropped out of Pauline religion without affecting its quality." Seeing the self-denial requisite for real godliness, it stigmatizes it as narrow and opposed to the highest interests of human liberty. Looking at its own excesses and empty pleasures, it represents orthodoxy as gloomy and unreasonable. It is loud in its praises of the "dignity of man," and bold in its assertions of the "fatherhood of God," while it fails to accept the Bible statements that "the carnal mind is enmity against God," and that God is not only a Father, but also a righteous Judge. It does not recognize the Bible as strictly a God-given book, but merely as a collection of interesting and profitable statements concerning God and the Christian religion. Of all the phases of modern infidelity, this is perhaps the most dangerous, since it is the most prevalent. It takes away the substance and leaves but the shadow. It is the world's chaff without a kernel of Heaven's blessing. Such a belief cannot do otherwise than result in the overthrow of vital piety, and that "holiness, without which no man shall see the Lord."—Golden Censer.
Old Testament Types Point to Christ
The types and truths of the Old Testament point forward to the coming Lamb of God. They are the finger-boards that guide us to the cross, as the guide-boards at the corners in the old time directed the slayer to the city of refuge. "My Father, thou art the guide of my life."
RELIGIOUS GRUMBLERS.
By Spurgeon
EVERY one thinks himself a judge of a sermon, but nine out of ten might as well pretend to weigh the moon. I believe that most people think it an uncommon easy thing to preach, and that they could do it amazingly well themselves.
Every donkey thinks itself worthy to stand with the king's horses; every girl thinks she could keep house better than her mother; but thoughts are not facts, for the sprat thought itself a herring, but the fisherman knew better. I try my hand at preaching myself, and in my poor way I find it no easy thing to give the folks something worth hearing; and if the fine critics, who reckon us off on their thumbs, would but try their own hands at it, they might be a little more quiet.
Dogs, however, always will bark, and what is worse, some of them will bite, too; but let decent people do all they can, if not to muzzle them, yet to prevent their doing any great mischief.
It is a dreadful thing to see a happy family of Christians broken up by a talkative fault-finder, and all about nothing, or less than nothing. Small is the edge of the wedge, but when the devil handles the beetle, churches are soon split to pieces, and men wonder why.
The fact is, the worst wheel of the cart creaks most, and one fool makes many; and thus many a congregation is set at ears with a good and faithful minister who would have been a lasting blessing to them if they had not chased away their best friend.
Those who are at the bottom of the mischief have generally, no part or lot in the matter of true godliness, but, like sparrows, fight over corn which is not their own; and, like jackdaws, pull to pieces what they never helped to build.
From mad dogs and grumbling professors may we all be delivered, and may we never take the complaint from either of them.—Spurgeon.
BURIED IN WEALTH.
A MAN employed in a Spanish bank once stole the key to the strong room, and visited it at night intending to carry off a large sum of money. But while intent on his booty he forgot the great door, which swung together by its own weight. There was a spring lock to the door which fastened him beyond all chance of escape. And now the poor prisoner could only sit down in his despair, and wait and listen for help to come. It might be days before any one came. Meanwhile he should die of thirst and hunger. The hours sped on, and the gloom grew deeper. A raging thirst consumed him. He would have given all the gold about him for one draught of water. What would the riches of the world be compared with his freedom? How anxiously he listened for some sound without! But those deep walls shut out alike all sound from without or within. It was of no avail that he beat the massive door, and cried and shrieked for help. As well might those buried deep in the sea call upon those above to rescue them. How vaguely he sought in his despair for some weak point through which he might, with superhuman effort, dig out a passage-way to the outer world. So near to him it seemed, and yet so far away! He would have welcomed detection and exposure, yea, and punishment, if he could only have been delivered from that living tomb. His covetousness had been his ruin. He had pressed his way into the treasure-house, only to find how vain is gold and treasure if a man has nothing else.
There are other unsatisfied and discontented men who are preparing for a terrible doom. After years of toil, and sin, and folly, the hour of retribution comes. The miser who has gained money, finds how little it is worth, and dies amid his rusting hoards. The business man having amassed wealth, with broken constitution, drags out his weary existence, envying the sturdy beggar at his door, and leaving his wealth to be squandered by those who count his death a favor to them, and a blessing to the world.
The lover of sinful pleasure glories in his shame, and runs to all excess of riot, till at last, with broken health and shattered nerves, he lies lonely and accursed, and finds that his pleasures were his pain, and the things he longed for have proved his ruin.
O child of Adam, learn the lesson of content. Sin brings sorrow. Nothing which God forbids can give permanent peace or pleasure. Push on if you will, but you will find yourself at last in a prison from which there is no escape. Your possessions, appetites, associations, and sins, will wall you in on every hand, and there will be no way to flee. For "what shall it profit a man if he gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?"—The Safeguard.
DEVIL OR PRIEST?
The following is an extract from a letter by the Rev. T. L. Gulick, of Zaragoza, Spain, dated Dec. 31, 1879:—
The following incident which occurred a few days ago in the town of Cervera not far from Zaragoza up the river Ebro, vividly illustrates one phase of the present religious condition of Spain. We know the story to be true by letters received from those in the village who are personally acquainted with the facts.
A rich man, well known in the Province of Aragon for his advanced opinions, on his death-bed refused to accept any priestly aid, notwithstanding the entreaties of his family and the advice of his friends. There was a moment, however, when it was thought the patient had modified his determination. The priest of the parish presented himself by the side of the dying man, but finding that he persisted in his refusal, he retired, saying aloud to those who were present, that after the death of the reprobate, the devil would come in person to take charge of his body and conduct him to hell.
Two days after, the family were watching by the corpse, when the door of the room was suddenly opened, and a monster, clothed in scarlet, smelling of sulphur and dragging a hairy tail, presented himself before the mourners who fled in dismay. Hearing their screams, a man-servant who was in the next room seized a revolver and ran to the rescue. It is reported that for a moment he stood terrified at the sight of his Majesty, but, like Death at Hell-gate, thinking it better to kill than to be killed, he fired three shots at the flaming terror. Thereupon the friends of the deceased found themselves face to face with the Sacristan of the parish church with three wounds in his body and the foam of death on his lips. The next day he died. The authorities took four priests into custody, but it is not likely that they will suffer any serious penalty. Whatever his crime it is very seldom that a priest is brought to punishment like other criminals. About eight years ago a very similar tragedy with a like ending took place in another part of this Province.
What is to be thought of the character of men who can, on occasion, resort to such means to gain their ends.
ONE LOVE EXPELS ANOTHER.
By A. J. Gordon
THE amusements that minister only to the senses, giving no nurture to the moral or intellectual life, are to the Christian but the dead leaves of that old life with which he professes to have done. Beat them off by violence, by harsh denunciations, by vehement denunciations, we can not. But, O Christian! if there be one here that has gone back to these rudiments of the world, would that the spring-time of a new love and of a quickened conscience might come to you; then how quickly these pleasures would drop from you!
Therefore, I pray you, get more divine love in your souls; come into fuller and warmer communion with Christ. It will be hard to enforce the negative, "Love not the world," except through the action of the positive and powerful impulse of personal affection to Christ. "One love expels another," wrote St. Jerome. Hence, God has given us the most powerful incitement of which we can conceive, for kindling and nourishing a divine affection in our hearts. In Christ crucified, we see love conquering love—the love of God, which gives his only begotten for the world—conquering the love of the sinner, and making him willing to give up the world for that only begotten Son of God. Hence, the cross has taken a holy revenge on the world. The world crucified Christ; but Paul, looking up to that cross, exclaims: "By which the world is crucified unto me." So it is, that inveterate appetites for sin, and unconquerable affections for pleasure, are found to disappear, as by magic, when we become absorbed and possessed by the love of Christ. "Where is my old passion for gay amusements—my old-time love for sinful indulgences?" asks one who is all taken up in adoring and praising the Lord who hath redeemed him. "What held me like a fetter, seems to have vanished like a snowflake, in the warmth of this new life." So have I heard many say, as they have told the experience of their new life. But their old evil love will come back to them, unless the soul be kept full of the heavenly affection.
—Rev. A. J. Gordon, D. D.
The Importance of Trifles
A SINGLE grain of sand recently caused the death of two men and the destruction of a considerable amount of property near Patterson, N. J. On the side of a hill in Passaic county are erected the extensive powder-mills of Messrs. Laflin & Rand. This dangerous manufacture is surrounded by precautions of all kinds for minimizing the risks necessarily run by the operatives. There is, however, one danger against which the proprietors cannot provide a preventive, and that is the accidental introduction of minute grains of sand among the combustibles. One of these little rough particles found its way into the granulating department, and during the progress of the work it produced friction, which caused the ignition of the powder and an explosion in which the walls of the mill were overturned and two workmen killed. This deplorable calamity was brought about by a cause many people would call trivial; but there is no department in life where it is safe to underestimate the importance of trifles. Especially ought the Christian to take care that he never, by a harsh word or inconsistent act, however insignificant it may appear to him, cause those who watch him to lose their reverence for the holy name he bears.—Christian Herald.
The Retired Christian
The terms, “retired merchant,” “banker,” or “farmer,” have about them something that is pleasant to contemplate. We say, the people have worked hard, they have been frugal, and now, in their old age, they can retire from active life, and enjoy what they have labored for. But it is not so with all classes of retired people. The “retired Christian” is not generally a pleasant subject to contemplate. To see a man in health, and who has been a beneficiary of the gospel for years, away from the Sabbath-school, absent from the prayer-meeting, with but little interest in the preaching, doing but little, if anything, for the support of the gospel, spending his money for everything else, but never a cent for religious reading for his family,—in a word, a man retired from Christian life and labor, is a sad and sorry sight. We would not like to preach the funeral sermon of such a man.—Exchange.
Go Straight to the Point
By Christian Press
In writing, speaking or acting, it is best to secure at once the end proposed. There is no use when writing an article for a newspaper, to make long apologies—that is like building a porch before the house is built; far better plunge at once into the subject and make the most of it. In making an address the same principle is true—discuss the question on hand, if you wish to make a good impression. And it is just as true in any other action. If you wish to reach any particular place, go straight to it; it does not pay to go around five miles, when by walking two miles you can reach your destination.—Christian Press