Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 23, 1874
A TRUE PICTURE.
We give below a startling description of the state of the churches and of the world, extracted from a discourse by Robert Atkins, preached in London, more than thirty years since.
It is generally admitted by the religious and secular press, that the last thirty years have been a period of unparalleled apostasy and of crime. If Mr. Atkins truly represents the churches and the world of thirty years ago, frightful indeed is the photograph of our times, and very appropriate the words of the prophet: “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” Isa. 58:1. He says:—
Preaching in ceiled houses Sabbath after Sabbath to the same congregation appears to me little better than mockery, when the awful state of Christendom arises before me, overshadowed, as it is, with the cloud of Almighty vengeance. And yet, were I to pursue the course that best accords with my present state of feeling—were I to cry aloud throughout the streets and lanes of this city, day and night, Wo, wo, wo to the inhabitants—wo to the corrupters of the pure gospel of the blessed Jesus, I should be regarded as a fanatical maniac; and, at the sacrifice of future usefulness, would only secure the lamentable satisfaction of having borne my testimony against a degenerate age and an apostate church. My beloved hearers, I am well aware that the glance that I have taken, at this most alarming and exciting subject, is but ill calculated to prepare my mind, at least for the deliberate investigation of the important doctrine which I have purposed to bring before you; but depending for help whence alone true help can come, I proceed to the consideration of my subject. And, that your minds may not be confused by a variety of matter, I shall confine myself, in the present lecture, to the delusion that prevails respecting the state and prospects of the church and world.
What is the opinion that the churches of the present day entertain of themselves and of the world? My hearers, am I not stating truth when I say: Go where you
will, either to the platforms of Bible societies, or missionary societies, or to the pulpits of churchmen, or dissenters, and you will hear one uniform tale of the increasing piety, and of the extending success of the gospel. You will almost be persuaded that the ministers and the churches are as holy and as zealous as they well can be; that the world is mending every day through the influence of religious example, and that we may shortly expect the triumph of the gospel, the fulfilment of the promise that the whole earth shall be filled with the glory of the Lord. Now, without stopping to inquire what influence such statements as these, or such opinions, however modified, of the church and of the world, are likely to produce upon either, let us see how they accord with Scripture and with fact. It is plainly stated by our Lord that, until the end of the present dispensation, there should be the co-existence of Christianity and anti-Christianity; that the tares should grow together with the wheat until the end of the age—not the end of the world, as it is rendered in our translation; and, if this be true, when shall every knee bow, and every tongue confess that Jesus Christ is the Lord? When shall righteousness cover the earth, and when shall the earth be filled with the glory of the Lord? Most certainly, if Christ’s declaration is to be taken, not during the present dispensation.
The apostle Paul informs us that iniquity, which at the beginning of the dispensation only worked by way of mysteries, in the latter days would assume the character of an actual manifestation. In his second epistle to Timothy, he also declares that in the last days perilous times shall come, or men shall be lovers of their own selves, covetous, boasters, proud, blasphemous, 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—ever learning, and never able to come to the knowledge of the faith; men of corrupt minds, reprobate concerning the truth; evil men and seducers, waxing worse and worse, deceiving and being deceived. And the apostle Peter gives this addition to the awful picture: There shall come in the last days scoffers walking after their own lusts, and saying, Where is the promise of his coming? Here you perceive, my hearers, you have two descriptions of the last days, that is, of the present time, as widely different as two descriptions can possibly be; the first is of man’s drawing, and the second, of God’s. Which of the two will you believe? But, lest there should be a mistake, let us fairly and honestly inquire whether this description of God’s giving actually corresponds with the present state of the churches and of the world; and in tracing the correspondence, may God carry conviction to every one of your minds as he has done to mine.
And now, if we want a standard whereby to judge of the apostasy of the present churches, we must take the church of Christ when the apostatizing spirit was least manifested, that is to say, in the apostolic age. With this pattern in our eye, where, I ask, are the gifts of the spirit? Where is the confidence and brotherly love that made all things common? and where is the selling of that we have and becoming a true disciple? Where has the spirit of self-denial and of cross-bearing fled? Where is the taking joyfully the spoiling of our goods? Where is the persecution that all who live godly in Christ Jesus shall endure? and where is the being hated of all men for Christ’s sake? Alas! alas! my brethren, the gifts of the Spirit are gone, and I fear most of the graces have gone with them; and, as to suffering and reproach, to which the church is called, such things have long been mere matters of history. But this
general mode of remark will do little, I fear, in bringing conviction to the mind; let us at once go to the churches and take their members individually, and compare the Christian of to-day with Christ, and where, let me ask, oh! where will you find almost one feature of resemblance?
There are none of you ignorant of the fact that our Lord while in the world set us an example that we might tread in his steps. He knew what was in man; he knew what would be his most dangerous besetment, that is, the love of the world, the love of creature comfort, the love of ease, and of a present resting place. To guard against this besetment, he chalked out a course for his followers, and for his church; and, let me tell you, it is the only one that can be safely followed, and what is this course? He became a pilgrim and sojourner in a strange land, and would not have so much of this world as even a place where to lay his head; he took no thought for the morrow, he made no such inquiries as these: What shall I drink, or wherewithal shall I be clothed? and in praying to his Father, he could honestly and with a sincere heart, say, Give me this day my daily bread. My hearers, whatever apostate churches may say to the contrary, every Christian is bound by our Saviour’s example, and, what is more, God’s positive command is upon him to walk in these very steps and to observe the very same rule.
Oh! my hearers, find me a follower of Christ, find me a true pilgrim, a genuine sojourner, a man that is truly a stranger in this evil world; find me the man whose conduct tells the world he is living for eternity. Find me the church who lay it down as a rule, that for the sake of thoughtless, world-loving, comfort-loving, and pleasure-loving sinners, their ministers and members shall uniformly preach the following truths, by their lives and by their conduct. Men are probationers for eternity. The world is man’s worst enemy; the world has damned millions of souls, and is damning millions more at this very moment. Renounce the world, come out from the world, beware of the world, overcome the world. I hesitate not to say such a man, such a church, is not to be found; the truly righteous are diminished from the earth and no man layeth it to heart. The professors of religion of the present day, in every church, are lovers of the world, conformers to the world, lovers of creature-comfort, and aspirers after respectability. They are called to suffer with Christ, but they shrink from even reproach, not to speak of suffering in the flesh, as an evil that they are justified in using every means to evade. They are called to endure hardness as good soldiers of Christ, but, to a man, they love softness and ease. They are called to bear a testimony for Christ, to endure persecution, and to rejoice in tribulation, but they take good care to keep out of the way of both when they can. They are called to weep and to mourn, and are promised a Comforter, but they prefer to be without the Comforter, rather than have the mourning. Apostasy, apostasy, apostasy, is engraven on the very front of every church; and did they know it, and did they feel it, there might be hope; but, alas! they cry, We are rich, and increased in goods, and stand in need of nothing; and thus blasphemy is added to apostasy.
My beloved hearers, do I speak too strongly, have I overdrawn the picture? Come with me to Lambeth Palace. Tell the number of its turrets, count the splendid halls and its painted chambers, give a tongue to these appendages of state, these contributors to luxury, and say, oh! say, what are all these calculated to teach a pleasure-loving and a world-loving sinner? Go to the salaried dissenting preacher who has found a resting place in his stipulated income, or the round of duty for which it is paid, and will it give you any idea of the leader and the exemplar of Bible pilgrims?
Go to the opulent professing churchman, or the wealthy deacon, go to the Christian merchant, or the Christian shopkeeper, and learn the church’s comment on the two notable commandments of our Saviour, “Lay not up treasures on the earth,” and “Labor not for the meat that perisheth.” Where, oh! where is the world-hater, the money-despiser, the cross-lover to be found? Where is the Bible sojourner, the Bible probationer for eternity, the Bible sufferer for Christ’s sake—Christ’s living epistles, which sinners may read? Where have they their hiding place.
My brethren, the whole gospel system, and the very gospel object is perverted, and yet am I censured as a reviler for calling the churches apostate. The churches do not know that iniquity is working in the way of mystery—the churches do not know that Satan’s method of damning souls is by giving them much that has the appearance of good—that he will go the length of making a three-parts Christian to keep the inquirer in peace, that he may thus not only make his damnation more sure, but also bring deeper reproach upon Christ and his cause. Is the witness of the Spirit a thing inquired after? The sinner shall have it, but it will be counterfeit. Is peace, is joy, is a praying or preaching gift wanted? They shall be given, but remember they are blessings and gifts too frequently of Satan’s giving. Holiness of heart and Christ’s example, are the only things that Satan fears; and all partial piety, and half-hearted Christianity are Satan’s glory, and the church’s shame. My hearers, I have given you a short sketch of what are called the Christian churches of the day who are going to convert the world by their preaching and their example. Do I revile them? Nay, but according to the light which God has imparted to me, I feel called upon, fearless of all consequences, to bear my testimony against them, for the honor of Christ and his cause, as a warning to the deluders and for the benefit of the deluded; and it is my constant prayer that they may awake to a sense of their real condition, and humble themselves before God, from whom they have awfully apostatized, ere the vials of Almighty wrath give indisputable evidence that the measure of the iniquity of the Gentile church is full.
My brethren, were I to attempt to draw the character of the churches of the day in full, who, according to their own account, are to be the honored instrumentality of evangelizing the heathen, and filling the whole earth with the glory of the Lord, the sun would go down upon us before one-hundredth part of their corruptions and abuses could be brought before you in detail. Even mere natural men and avowed infidels have but to direct their eye toward them, and the feeling of disgust is created, and the cry of shame is extorted because of their party bickerings and their unchristian animosities. But, with the record of their unhallowed contentions, or with the abuse of the powers they possess, and their aspirings after more, I have at present nothing to do. It is enough for my purpose simply to point at their apostasy from primitive purity and primitive simplicity, and their total want of primitive power. Alas! alas! the gospel-perverting nature of their conduct and operations, their worldly-mindedness, their spiritual darkness, their self-conceit, their party-spirit, their secularizing policy and utter selfishness, their having the form of godliness without the power, and their ever learning and never coming to the knowledge of the truth, all, all about them, and of them, and in them, but too strongly mark them out as the prepared and the preparing objects of Almighty vengeance.
Startling though the language be, I dare not hesitate to use it. God has forgotten to punish if his arm be not lifted up against them, and mock piety is no longer offensive to a holy God, if the hour of their destruction be not near at hand. I fear much that the unconverted and backsliding portions10
of every Gentile church, I mean of the churches of the day, will laugh at this testimony, which I consider it my duty to bear against them; for they have closed their eyes, they have shut their ears, they have hardened their hearts, and God has given them over to their strong delusion. They are believing a lie and they will assuredly be damned, because they have obeyed not the gospel, because they have held the truth in unrighteousness. But blessed be God, there are some in every church, a small remnant, a little flock, whose eyes are still open, who weep and mourn over the general defection, who know the voice of the Spirit; and to them I address the admonitory language of my text, “Let your loins be girded about, and your light burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh, and knocketh, they may open unto him immediately.”
(Concluded next week.)
TRUE HEROISM.
By G. P. Robinson
Let others write of battles fought
On bloody, ghastly fields,
Where honor greets the man who wins
And death the man who yields;
But I will write of him who fights
And vanquishes his sins,
Who struggles on through weary years
Against himself, and wins.
He is a hero staunch and brave
Who fights an unseen foe,
And puts at last beneath his feet
His passions base and low;
Who stands erect in manhood’s might,
Undaunted, undismayed—
The bravest man who drew a sword
In foray or in raid.
It calls for something more than brawn
Or muscle to o’ercome
An enemy who marcheth not
With banner, plume, and drum—
A foe forever lurking nigh,
With silent, stealthy tread,
Forever near your board by day,
At night beside your bed.
All honor, then, to that brave heart,
Though poor or rich he be,
Who struggles with his baser part—
Who conquers and is free.
He may not wear a hero’s crown,
Or fill a hero’s grave;
But truth will place his name among
The bravest of the brave.
—G. P. Robinson.
The Kingdom of God.—No. 12.
By J. H. Waggoner
Those who argue in favor of “the return of the Jews” according to the flesh, do so on the assumption that the promises made to them as a separate people have never been fulfilled; but that is a great mistake. All chronologists agree that all the prophets, except Malachi, wrote before the return of the Jews from Babylon. They date about as follows: Isaiah, 758 B. C.; Jeremiah, Ezekiel and Obadiah, 588; Daniel, 534; Hosea, 725; Joel, 761; Amos, 787; Jonah, 800; Micah, 758; Nahum, 720; Habakkuk, 605; Zephaniah, 608; Haggai and Zechariah, 518; Malachi, 400. These dates are designed to cover the latest periods of their prophecies, and the decree of Cyrus was B. C. 536, and that of Artaxerxes, which gave efficiency to, and really complemented, the original decree, Ezra 6: 14, was in 457. Hence, quotations from their writings, to sustain the theory in question, have the full weight of chronology against such an application.
In Isa. 44, the Lord declares himself as their Redeemer, “that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof.” The instrumentality used in fulfillment of this promise is also shown: “That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.” Verses 26, 28.
By turning to the record, we find that the decree for the return of the children of Israel was very liberal, giving permission to all to return who would. And no prophecy contemplates anything more than full permission and voluntary acceptance.
“Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of Heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? His God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel (he is the God), which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, besides the free-will offering for the house of God that is in Jerusalem.” Ezra. 1: 1–4.
Again, in the decree of Artaxerxes, chap. 7: 13: “I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm which are minded of their own free will to go up to Jerusalem, go with thee.”
Jeremiah, speaking of the return of Israel from all the nations and from all the places whither they had been driven, introduces the same condition that Artaxerxes does in his decree—they shall go up voluntarily. “For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive.” Jer. 29: 10–14. He also places this general gathering after the seventy years’ captivity.
These plain declarations are sufficient to cut off the assumption so often put forth, that only two tribes returned, while the ten remained scattered. There is no evidence that all of any tribe returned, while we have evidence that some of each tribe returned, even all that were willing.
Josephus proves conclusively that twelve tribes were restored after this captivity. He says that Ptolemy Philadelphus sent a request to the Jews to “send six of the elders out of every tribe,” for the purpose of translating the law into the Greek. When they were sent, word was returned to Ptolemy thus: “We have chosen six men out of every tribe, whom we have sent and the law with them.” Josephus says they sent seventy-two; thus the twelve tribes were represented. See Josephus’ Ant., B. 12, ch. 2, sec. 4–7.
This testimony is corroborated by Scripture. That the tribe of Levi was represented in the return is evident, for the priests were all of that tribe. But Ezra says further, “So the priests and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and ALL ISRAEL in their cities.” Ezra 2: 70. “And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.” Chap. 3: 1; Neh. 7: 73.
When the temple was built, it was dedicated as related by Ezra. “And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, and offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, TWELVE he-goats, according to the number of the tribes of Israel.” Ezra 6: 16, 17; 8: 35. If ten tribes were lacking, it would be truly singular that it should not be mentioned in such a connection as this.
It has been conclusively proved that the new covenant has been made according to the promise; but the promise was that it should be made with the house of Israel and the house of Judah. Hence these were in Palestine when the covenant was made and confirmed.
We are willing to rest this question with the reader. The Jews have returned from their captivity according to the word of the Lord.
There is another gathering of Israel spoken of in both Testaments, which we will briefly notice. Isa. 27 evidently refers to it. Note in verse 11 the expression parallel to Rom. 11. “When the boughs thereof are withered, they shall be broken off; the women come and set them on fire; for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favor. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.” Verses 11–13. This we think is easily identified as the gathering of the New Testament. When the Saviour comes, “he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” Matt. 24: 31.
That this is the gathering of Israel referred to in the prophets is proved by reference to Eze. 37. After relating the vision and the revivifying of the dry bones, the Lord said, “Son of man, these bones areTHE WHOLE HOUSE OF ISRAEL: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, 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. * And say unto them, Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen, whither they be gone, and WILL GATHER THEM on every side, and bring them into their own land.” Verses 11, 12, 21. Comp. vs. 20–28, and Rev. 21.
This gathering is coincident with that of Matt. 24, above referred to, as the graves of the house of Israel will be opened when the Lord sends his angels with a sound of a trumpet to gather his elect. The various points referred to in Isa. 27, Eze. 37, and Matt. 24, are united in 1 Thess. 4: 16, 17. “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.”
In 2 Thess. 2, the subject is also introduced of “the coming of the Lord Jesus Christ, and our gathering together unto him.” This we firmly believe is the only gathering of Israel that remains to fulfill the prophecies. J. H. WAGGONER.
Suffering with Christ.
By H. F. Phelps
“BELOVED, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice inasmuch as ye are partakers of Christ’s sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.” 1 Pet. 4:12, 13.
There are several things in this passage of the divine word that we would do well to consider. Peter’s address is to the “beloved” children of God, and to them he is talking. Therefore if we are the children of God, his testimony is to us. He also speaks about “the fiery trial.” I know we are inclined to shrink from trials, and when it comes to “fiery trials,” we would be very generous, and apply them all to ages past, and throw ourselves into a position to escape these trials, thinking that we do not need them. And some in doing this even sacrifice principle, and throw away truth, run around duty, shun the cross, and even imbibe the fatal error of trying to make themselves believe they can be saved while neglecting duty, or even living in open violation of the law of the Most High, who has told us that he cannot look upon sin with the least degree of allowance or approbation.
What are trials for? This writer in the first chapter, talking to the elect of God and strangers scattered in different parts of the world, in verse 7 says, “That the trial of your faith, being more precious than of gold that perisheth though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.” Now gold is a precious metal, and it must be purified and melted by fire to cleanse it from dross. But notwithstanding its value, it perishes. But the trial of our faith, though it be tried with fire, is more precious, and if we endure these trials, it will stand the test in the day of the Lord Jesus.
James, another apostle, speaking upon this point, says, chap. 1:3, “Knowing this, that the trying of your faith worketh patience.” Then let trials come, if I can only obtain patience thereby. For in 2 Pet. 1:5, 6, we learn that patience is one of the Christian graces. He says, “And besides this, giving all diligence, add to your faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.” So we see that patience is one of those graces that make the Christian fruitful; and if patience comes by trials, then I say again, Let them come. These trials are sent upon us because we need them. If we are to be placed in the building of God, we must be tried to see if we are of good material. A wise master-builder would never put anything into his house without first trying it. A wise ship-master will never load his vessel with human lives or precious goods, till he first gives his vessel a trial trip, loaded with worthless material, and if he gets into a severe storm, all the better. When sufficiently tried, the vessel is put to service.
So it is with the Christian. We need not expect to get into the kingdom of God only by and through trials. “They that will live godly in Christ Jesus shall suffer persecution.” “It is through much tribulation that we are to enter into the kingdom of God.”
Do we murmur or complain under our trials? Says our text, “Rejoice.” But how can I rejoice? My trials are greater than I can bear, says one. But let me ask why it is that some people think so. Is it not because of selfishness? Does not self stand in the way? Do you ever think of others? Do you ever try to realize the woes of others? Did you ever try to get outside of your own dear self, to see what others suffer?
Now look here. Yonder comes Bro. A. I always dread to meet the man. He always has the blues; you can see it in his very walk. He never has a word of good cheer. He is always in trouble, and never seems to be at a loss to find some of his troubles with which to fill your ears. You may listen patiently. He thinks you are becoming interested, and he will talk all the faster. You begin to try to draw his mind away from his own dear, miserable self, and he can take no stock in such talk. He is never pleased only as he is talking of self.
Now are such people Christians? I fail to see it, and I may as well speak the truth. I see no chance for the salvation of such unless they reform. “Rejoice,” says our text. And James says, chap. 1:2: “My brethren, count it all joy when ye fall into divers temptations.” And the apostles who were beaten before the Jewish council, departed, rejoicing that they were accounted worthy to suffer shame for His name’s sake. Says Paul, who endured so much for the gospel, “We glory in tribulation.” Further he says, “I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake;” and he adds, “For when I am weak, then am I strong.” When trials and temptations come, we learn our own weakness, and then we may be strong in God.
Our text further suggests that in trials we become “partakers of Christ’s sufferings.” The sufferings of Christ were for sins; not his, but ours; 1 Pet. 3:18; and as Christ has suffered for us, we should be willing to suffer also. “Arm yourselves likewise with the same mind,” says Peter, in chap. 4:1. And if He who knew no sin was made sin for us, can we reasonably expect to be partakers of his glory except we share in the suffering, and suffer patiently?
In Rom. 8:17, we learn that we may become joint heirs with Christ, and may be glorified together with him, if we suffer with him. And again, in 2 Cor. 1:7, “That as ye are partakers of the sufferings, so shall ye be also of the consolation.” In the same proportion, then, may we be partakers of the consolation as we endure the sufferings. In Phil. 3:10, 11, Paul seemed to desire the fellowship of his sufferings, that is, to become a partner of his sufferings, if by any means he might attain unto the resurrection of the dead. Read Col. 1:24. And we see there is something left behind of the sufferings of Christ which we are to fill up. In 2 Tim. 2:12, we read: “If we suffer, we shall also reign with him.” Oh! then, may we ever be willing to suffer for his name’s sake. If we rejoice now in sufferings, we may be exceeding joyful by-and-by.
Those who choose the pleasures of this world may rejoice here; but the period of their rejoicing will soon close. Not so with the saints of God. They will endure sufferings with their blessed Lord here, and will count it joy; and when the glory of Christ is revealed, they with joy exceeding will be partakers of his glory to all eternity. Then let us not try to shun sufferings for his sake; for if we be reproached for his sake, happy are we. Who would not desire to be a partaker of the sufferings of Christ? H. F. PHELPS. Maiden Rock, Wis.
The Opiates of Worldly Distractions
I HAVE had a view in my sickness that I never had before, respecting those opiates which have kept me in a doze, at least, when I ought to have been broad awake. Arts and sciences, literature, curiosities, news, and even nonsense, have wasted hours and days; and that, while I had a most important charge to be executed.
My Heaven Is to Please God
My Heaven is to please God, and glorify him; to give all to him; to be wholly devoted to his glory: that is the Heaven I long for: that is my religion, and that is my happiness.
Be of Good Cheer.
By MARY MARTIN
To whom are these words spoken? and will they apply to God’s commandment-keeping people? In speaking of the rewards to be given, Paul, in Rom. 2:7–10, says, “To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; . . . but glory, honor, and peace, to every man that worketh good.” And in Isa. 3:10, 11, we read, “Say ye to the righteous that it shall be well with him; for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him; for the reward of his hands shall be given him.” Surely, then, it is to those who have hope in God’s mercy to whom these words, “be of good cheer,” are addressed.
Do clouds lower, and darkness that may be felt gather about you? Is every star hidden from sight? Have you waited in mute anguish for the light to come? Well, all this you engaged to do when you promised a willingness to “drink of the cup,” and “be baptized with the baptism.” Our Saviour was made “perfect through suffering,” and for what? “For in that he himself hath suffered being tempted, he is able to succor them that are tempted,” and this precious legacy remains for the child of God. “For unto you it is given in behalf of Christ not only to believe on him, but also to suffer for his sake,” with this assurance that he will “after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you.”
It is a lesson that we all need to learn—not that every other heart is filled with happiness while our Heavenly Father for some inexplicable reason sees fit to afflict us. No “he does not afflict willingly,” but all around us are “eyes that are heavy, and hearts that are sad,” and so God leads us in a way that we may know how to sympathize with them, and thus we be a help the one to the other.
When the morning is bright, how eagerly we clasp the hand extended, as he proposes to lead us, saying, “Can ye drink of the cup?” What a precious privilege it seems to be! But as the shadows of Gethsemane deepen, how many a heart answers faintly, if at all, Yes, Lord; and ere the heights to Calvary are scaled, oh! how many take their hand from his, and turn the other way.
It was infinite wisdom, unfathomable love, which constructed the road, and those who have experienced the keenest anguish amid the gloom of that garden, and borne the heaviest cross up the mountain, are the ones who in times of greatest trial can best administer relief; and in this is the wisdom of God manifest. How strange that we should ever murmur—that we should think only of our own sorrows and pass others unheeded by—that we should not trust, and ever “be of good cheer.”
Now, if ever, should the Christian be hopeful and cheerful; for we are almost home. How the eye brightens and the heart beats fast as we near that dearest spot on earth, or even whisper the word softly when far away; but what will be that other home amid the “many mansions”! Never will the stealthy footfall of death cross that threshold, or a living sorrow of even heavier weight cast its shadow there. There will be no secluded apartment where the burdened heart pours out its anguish in tears and groans. Amid all its leafy bowers is not a spot where some one often goes to wrestle with God in prayer. “Fullness of joy” leaves no room for one drop of sorrow to be added. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.”
As we turn from the glowing picture inspiration has painted of our future home, we may find much to enjoy, much to be thankful for in the present world. It is with the stern realities of life we have to deal, and here that we must win our right to the glory that is to follow. Surely no place could be better adapted to our wants as a school for discipline, and as we try to “work out our salvation with fear and trembling” our circumstances and surroundings are just what are needed to reveal to us what is in our own hearts while Jesus is pleading for us.
To be “faithful in that which is least,” and to continue patiently in well doing, are the admonitions given. “It is good that a man should both hope and quietly wait for the salvation of God.” Let us humbly learn life’s lessons, calmly waiting, “though the vision tarry.” God knows better than we which road is best for us, and if we crossed no desert we should find no oases—if we have no crosses, we need hope for no crown; and amid the darkness of our earthly pilgrimage come these sweet words of consolation, “In the world ye shall have tribulation, but be of good cheer, I have overcome the world,” and, “To him that overcometh will I grant to sit with me in my throne, even as I also overcome and am set down with my Father in his throne.” MARY MARTIN.