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Review and Herald, Vol. XXXI, No. 9

The Sermon.

Review and Herald

February 11, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · February 11, 1868

The Sermon.

By D. T. Bourdeau

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; PREACH THE WORD. 2 Tim. iv, 2.

THE GOLD TRIED IN THE FIRE.

BY ELD. D. T. BOURDEAU.

TEXT. “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich,” etc. Rev. iii, 18.

The remarks of Bro. Smith which appeared in a recent No. of the Review, under the heading, “The Importance of Faith,” are so clear, and so expressive of the faith of Seventh-day Adventists generally on this subject, that it might seem unnecessary to speak upon it at this time. But without desiring to canvass the entire subject, or derogating from what has been said and written to extol love, which cannot be too highly valued and cherished, and too fervently and thoroughly carried out in the life, I would offer a few thoughts relative to what constitutes the gold tried in the fire, more by way of confirming the truth, than to add to what has already been written.

And first, it will be admitted by all that the gold spoken of in the counsel to the Laodiceans is a symbol. For no one will claim that the church in this age of worldly-mindedness needs to be encouraged to be more earnest in obtaining literal gold and adding to their earthly treasure. This tendency is already too strong in the church, and needs, as a general thing, to be checked instead of being strengthened.

The book of Revelation is composed mostly of symbols; and it must be conceded by every believer of present truth, that symbols are either explained in the books in which they are used, or in other portions of Scripture. There must be principles and declarations of Scripture which are designed to serve as a clue by which to arrive at the meaning of every symbol; else it is not true that the Bible is its own expositor, and is a sufficient rule of faith and practice. And we would here ask, Where is the scripture which institutes a comparison between gold tried in the fire, and love or tried love? We fail to discover such a scripture, and therefore look to something else for that which is represented by the gold spoken of in the message.

But before carrying this point further, it may be proper to add a few words more in regard to symbols. Symbols are designed to illustrate certain important ideas; and there needs to be a fitness in comparing every symbol with the thing or things that it represents. Yet it would be improper and unsafe to wrench from every thing connected with a symbol, distinct and specific meaning. In doing this, there would be danger of erring from the truth, as many have done on the prophecies, and on parables: the interpretation of the parable of the rich man and Lazarus, adopted by believers in the natural immortality of the soul, being a fair illustration of this important point.

Again, while it is necessary that those specifications of a symbol, which the mind of Inspiration rests upon, be fulfilled by the thing or things specified or represented, we should not necessarily conclude that such and such things are what the symbol represents, because that on certain points they can bear a comparison with the symbol. To illustrate: Some of the specifications of the two-horned beast are fulfilled by Papacy; but we do not hence conclude that Papacy is the power specified in the prophecy, because Papacy does not answer to the leading characteristics of the symbol. Yet when it is proved and decided that the two-horned beast represents this government, those specifications to which Papacy might answer, may properly be applied to this government, which fulfills them as well as Papacy.

To come a little closer. It may be honestly claimed that inasmuch as we buy that which we do not possess, and as we do not naturally possess love, love must be the grace specified by the gold. But the same may be claimed in regard to faith, humility, etc. For, to illustrate, though we may naturally have the power to believe in a certain sense, as well as affections with which to love; yet the proper and special exercise of these faculties, and the fruits of faith and love connected therewith, require more than we can naturally command; so that faith and love may, in a certain sense, be held before us as objects to be purchased from Christ. And in the light of this specification alone it might be properly asked, which of those graces is the gold that we are to buy of the faithful and true Witness?

Again, if what we are to buy is necessarily love, then the white raiment is also love; for we are counseled to buy that of Jesus as well as gold.

1 Pet. i, 7, furnishes us with a comparison between the trial of our faith and gold tried by fire, as follows: “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 glory, and honor, at the appearing of Jesus Christ.” And this comparison is made the more forcible, and important to our present purpose, by the fact that it applies just before the coming of Christ—at the time that the church are counseled to buy the gold tried in the fire. Mark the similarity in the expressions relative to the gold. In the message Christ says, “gold tried in the fire;” and in his comparison, Peter says of gold, “though it be tried with fire.” Nearly the same language is used.

Now there is no scripture, as we have said, which thus compares gold with love; and this comparison is just the clue that we need to determine what the gold in the message represents. If love were thus compared with gold—using nearly the same words as we find in the message—we might only conclude that the gold symbolizes faith and love; but even this is not done; and we need not take an equivocal position as our starting point. So the subject should, by this passage, be placed beyond controversy.

But says one, “It is the trial of our faith, and not faith, which is compared with gold tried with fire.” Granted that the comparison is instituted between the trial of our faith and that of gold. But can you so disconnect the trial spoken of as to have nothing to do with faith? What is it that is tried in the trial? In other words, is not tried faith the leading idea in one branch of the comparison?

The idea that the second branch of the comparison is the trial of gold—there being an ellipsis in the expression, “than of gold,” which, being filled, would read, than that (the trial) of gold—may be answered in the same manner. But the French translation is very clear, removing this seeming difficulty, and expressing the real sentiment of the text, as follows: “Being much more precious than gold that perisheth, and which (gold) however is tried by fire.”

It is also objected to our position, that the fact that the trial of our faith is said to be “more precious” than gold tried by fire, destroys the comparison. But this, to our mind, is one of the very things that might be expected to institute a comparison here. The words “more precious,” place the trial of our faith in the comparative degree. Positive precious, comparative more precious, etc. We cannot expect that temporal things should be so compared with eternal as to appear as precious as they. Spiritual and eternal things are as much more valuable than temporal, as the future state is of longer duration than the present, and as the heavens are higher than the earth. So that the words “more precious,” or other words conveying the same idea, are the very kind of language that we might expect a wise God should use in comparing faith with gold. And in this language of the Almighty, in the

comparison before us, we have a heavenly indorsement of the position that we should not endeavor to apply every incident that can be drawn from a symbol, to what it is designed to represent, but should confine ourselves to the leading object of Inspiration in the use of symbols.

Our position on this subject is strengthened by looking back at the experience of ancient Israel on their way from Egypt to the land of Canaan, which is written for our admonition upon whom the ends of the world are come. And how reasonable it is to expect that the leading lack of ancient Israel in the type, should be the same as the lack of God’s people down here, and that it can only be made up in buying the first thing that is recommended by Jesus to the Laodicean church, to remove their poverty. And what is the great lack that characterized the course of Israel in the type, and caused their poverty? We answer, unbelief. Says Paul, “So we see they could not enter in because of unbelief.” Heb. iii, 19. Their faith did not stand the test: they did not buy the gold. Why is it not said, They did not enter in because they lacked love? It is true that they lacked this grace. But this lack is not recorded as their leading sin. And so it is with the church in these last days, when there is but little faith on the earth. They are exhorted to not draw back unto perdition, but to believe to the saving of the soul; to buy the gold tried in the fire. What a fitness there is if we view the subject in this light.

We do not claim that faith is the gold because it is more valuable, or worth more, in a final sense, than the other graces, any more than we claim that gold is more valuable than all other minerals and articles in the world. But we take our present position because faith answers better to gold as a help to make us rich spiritually—as a help with reference to our present wants in overcoming and developing a Christian character. This is why Jesus wants us to buy the gold tried in the fire. And we will be truly rich if we endure the trial of our faith. Hence, James says, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” [not even love]. James i, 2–4. This is how we overcome our poverty, and obtain the true riches—patience, perfection of character.

Faith may be said to be the first of the graces in the sense of priority. As a help, it has the precedence in connection with the plan of salvation. As a help, it is the parent of every virtue. It begets love and the rest of the graces of the Spirit. We cannot love God as we should, without having confidence in him, and without the grace of God obtained by living faith. Gold is valuable as a means of obtaining something better; and so with faith. And faith as a mighty help should be prized in proportion as we prize love and every other excellence.

Faith works by love, the noblest of her daughters; and she also works by or through the other graces as soon as they are born. We live by faith as we live by gold. We do not subsist on gold, but on what it brings us. So when we buy faith of Jesus, we do it that we may use it as a means to obtain every excellence.

Hence it is that we commence our Christian experience with faith, and then add “to 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,” or love; and do not commence with charity, and add backward; that the Christian warfare is called the fight of faith; that the apostle in recommending the Christian armor says, “Above all taking the shield of faith;” that the breastplate which we are to put on is called the breastplate of faith and love, and not the breastplate of love and faith; and that, finally, we are first counseled to buy the gold tried in the fire, and then the white raiment, which is obtained by living faith.

As a mother feels for her children, and bears their burdens, tasting, so to speak, the bitter of every suffering, so faith is tried in every important suffering through which the Christian passes for his improvement; and how proper and reasonable that such a leading grace should be represented by the gold tried in the fire.

Dear hearers, let us earnestly labor to buy faith of the faithful and true Witness. Let us exercise faith in God, in his word, promises and threatenings, and dealings with us, without which it is impossible to obey and please him. Let us do what we can to strengthen and perfect our faith by corresponding good works. Then the Lord will not fail to increase our faith, by giving it exercise through trials, by strengthening our minds, and brightening the evidence. Then shall we be rich in faith and in every virtue, and do valiantly for God and his cause.

THE BREATH OF ELOHIM IS ROCKING THE WORLD.

By V. N. Cudworth

TUNE.—“The Grave of Bonaparte.”

Why is it, God's people look now for a kingdom? The godly man ceaseth, and dim is the gold; Through fables, and errors, the masses are blinded. The breath of Elohim is rocking the world.

Why men, that are steeped in the world and its pleasures, Though callous to warning, in dangers are bold, Do still feel a dread of some terrible judgment? The breath of Elohim is rocking the world.

Why multiplied shipwrecks, the seas wildly roaring, While boats, ships and steamers of beautiful mould, Far better than former crafts, sail on the ocean? The breath of Elohim is rocking the world.

Why earthquakes, and whirlwinds, in direful commotion, Why fire, plague, and famine, are daily enrolled, All bearing their thousands swift down to destruction? The breath of Elohim is rocking the world.

Why is it the nations are constantly arming, An unsettled currency chafing the world; Such an increase of merchandise, so little tilling? The breath of Elohim is rocking the world.

It is only a breath of the terrible fury, A touch of that arm that will mightily roll On his judgments, ’till earth, “it shall reel like a drunkard,” And under its weight of iniquity fall.

V. N. CUDWORTH. Springfield, Mass.

LIFE INCIDENTS.

By James White

BY ELDER JAMES WHITE.

Bro. Smith:—It is possible that the readers of the Review would be interested in a sketch of some of the incidents in my past life. If you think proper you may give a chapter each week, if I can find time to prepare it, which shall be written with economical reference to space and the patience of readers. I shall pass quite rapidly to my Advent experience, which constitutes most of my life, as I would not detain the reader with matters of little interest prior to that time.

CHAPTER ONE.

Birth-place.—Parentage.—Silver Knee-buckles.—Peregrine White.—Ship May Flower.—Parents toil half a century on the same farm.—Their Christian Experience.—The Family Chain.—Feebleness in Childhood.—Unable to Study.—Behind mates in Education.—Attend High-school.—Teach.—Return home with firm purpose to pursue a Collegiate course.

I was born in Palmyra, Somerset County, Maine, August 4th, 1821. Bloomfield, Me., which now forms a part of Skowhegan, was the birthplace of my father, where he lived until he was twenty-one years of age. He then commenced life in the now township of Palmyra. At that time there were but twenty acres of trees felled in the town, and that opening was on his land, on the west side of a body of water which is called, as seen upon the large map of Somerset County, “White’s Pond.” On this farm he lived and labored fifty-one years. He has since spent one year and a half in Ohio, and seven years at Battle Creek, Michigan, where he now resides.

My father descended from one of the Pilgrims who came to America in the ship “May Flower,” and landed upon Plymouth Rock, December, 1620. On board that ship was the father of Peregrine White, who wore a pair of silver knee-buckles, such as may be seen in the picture of the venerable signers of the Declaration of Independence.

The knee-buckles worn by this man were afterward given to his son, Peregrine White, who was born on the passage to this country, with the request that they should be handed down in this line of the White family to the eldest son of each successive generation, whose name should be called John. My father had those buckles thirty years. They were as familiar to me in my boyhood days as the buttons upon my coat. He gave them to my brother John, who has passed them down to his son John, a young man of eighteen years.

My father possessed from his youth great physical strength and activity of body and mind. With his own hands he cleared the heavy timber from his land. This revealed stones in the soil which his own hands removed and placed into stone fence to prepare the way for the plow. He toiled on for more than half a century till the rock-bound soil was literally worn out, and much of the old farm lost its power to produce crops. At the age of seventy-four he left it and sought rest in the more congenial climate of the West.

His religious experience, of more than sixty years, has been marked with firmness and zeal, and yet with freedom from that bigotry which prevents investigation and advancement, and which shuts out love for all who seek to worship God in spirit and in truth.

At the age of twenty-one he was sprinkled, and joined the Congregationalist church. Several years after, a Baptist minister came into that new part of the State and taught immersion. My father was immersed and became a Baptist deacon. Later he embraced the views held by the Christian denomination, which were more liberal and Scriptural than those of the Calvinistic Baptists of those days. He communed with the Christians, for which the Baptists called a special meeting. The minister and many of the church members were present. The minister invited several to open the meeting with prayer, but each in their turn wished to be excused. He waited. Finally my father opened the meeting. They then excluded him for communing with the Christians. The minister then made an effort to have some one close the meeting. No one moved. My father closed their meeting with prayer, and left them with feelings of love and tenderness. He soon joined the Christian church and served them as deacon nearly forty years. During this entire period he was present at every conference meeting held by the church, which, according to their custom, was on Saturday afternoon every fourth week.

As early as 1842 my father read with deep interest the lectures of Wm. Miller upon the second coming of Christ. He has since that time cherished belief in the leading points of the advent faith. In 1860, with my good mother, he embraced the Sabbath, and dwells upon the evidences of the Bible Sabbath with clearness and much pleasure.

My mother is a granddaughter of Dr. Samuel Shepard, one of the first and most eminent Baptist ministers of New England. She possessed great firmness of constitution, a good mind, and a most amiable disposition. Her entire religious experience for more than sixty years has been marked with a meek and quiet spirit, devotion to the cause of Christ, and a consistent walk and godly conversation.

My venerable parents have reached the good old age of more than fourscore years. They keep house alone, and enjoy as much of life as their advanced age will allow. Yet each year visibly brings them nearer the grave. God grant that as they are being gently lowered to its embrace, they may sweetly ripen for immortality to be given at the soon coming of Christ.

In my father’s family I stood in the center of nine children, four above me and four below me. But this family chain is now much worn, and nearly half its links are broken. The four above me in years, all live. All below me sleep. Time, toil and care have made their unmistakable impress on the remaining five.

My brothers are both ministers, one, of the M. E. Church of Ohio, the other, of the regular Baptist of Vermont. Two sisters live in Maine. One brother is supposed to have lost his life by the Indians in returning from California. Another sleeps beside a sister in Mount Hope Cemetery, Rochester, N. Y., while another brother, who died at the age of three years, rests in the old burying ground in Palmyra, Maine.

My parents say I was an extremely feeble child. And, what added greatly to my difficulties and cut off their hopes of my life, when less than three years old, I had what the doctors called “worm fever,” resulting in fits, which turned my eyes and nearly destroyed my sight. I am reported to have been extremely cross-eyed—not naturally, but from affection of the nerves—a feeble, nervous, cross-eyed, partially blind boy. These are sufficient reasons why I could not enjoy the common advantages of school. And not until I was sixteen years old, when my health and strength greatly improved and my eyes became quite natural, could I read a single verse in the Testament without resting my eyes. I felt keenly the fact that I was behind my school-mates in education. And with the poor advantages of those times I could do but little toward making up the almost total loss of ten years. I grew rapidly, and at eighteen was ahead of my years in size and strength. This added to my embarrassment as I entered the Academy at St. Albans, Me., at the age of nineteen. I could not then work a simple problem in single rule of three. I could not tell a verb from an adverb or an adjective, and was as deficient in the other common branches.

My friends advised me to turn my attention to farming and not think of seeking for an education. But I could not take their advice, and resolved, “I will be a man or die trying.”

At the close of the term of twelve weeks, I received from the preceptor an unqualified certificate of my qualifications to teach the common branches, and the winter following taught school. This required close study eighteen hours of each twenty-four. A victory was gained. Much of my time previous to this I had viewed myself nearly worthless in the world, and regretted my existence. But now I was beginning to hope that I had powers to become a man. No privation or hardship formed an obstacle in my way. My father gave me my time at nineteen, and a suit of clothes. All I asked of my parents in addition to this was three dollars to pay my tuition, and six days’ rations of bread to take with me each Monday morning for three months as I should walk five miles to the school.

At the close of my first term of school-teaching I again attended school at St. Albans five weeks, then shouldered my pack and walked to the Penobscot river, forty miles, to offer myself as a raw hand in a saw mill. In the mill I cut my ankle, which resulted in permanent weakness and occasional painful lameness in my left foot. For twenty-six years I have been unable to bear my weight upon my left heel.

At the end of four months I returned home. I had lost much time in consequence of the severe wound in my ankle joint, and after paying my board during the time lost, I had but thirty dollars and a scanty amount of worn clothing. In order to be qualified to teach a school where I could get first-class wages, it was necessary for me to attend school. I therefore immediately packed up my books and humble apparel for the school at Reedfield, Me., then favorably known in New England as being under the control and support of the Episcopal Methodists. During that term my object was to thoroughly qualify myself to teach the common branches. Besides these I took up Natural Philosophy, Algebra, and Latin. At the close of that term I had conquered all the Arithmetics within my reach, was regarded as a good grammarian, was prepared to teach penmanship, and was told by my preceptor that I could fit to enter college in one year. My thirst for education increased, and my plans were laid to take a college course and pay my way, if labor, economy, and study would accomplish it. I had but little else to thank but God and my own energies for what advancement I had made. At Reedville I wore old clothes, while my classmates wore new, and lived three months on corn-meal pudding prepared by myself, and a few raw apples, while they enjoyed the conveniences and luxuries of the boarding house.

With the close of this term, also closed my school studies. I have attended high school, in all, twenty-nine weeks, and the entire cost of tuition, books and board has not exceeded forty dollars. My apology for being so definite in this part of my narrative, is a desire to help those young men who wish to obtain an education while suffering under the unfriendly influences of poverty and pride. A poor boy may obtain an education by calling to his aid industry, economy, and application to his books. Such an one will prize his education, and be likely to make a good use of it. While the young man who looks to his father’s purse, puts on fine clothes, spends much of his time in fashionable calls, and acts the part of spendthrift, will not get a thorough education, and will probably make a poor use of what he does obtain.

The following winter, covering a part of 1840 and 1841, I taught a large school and also gave lessons in penmanship in two districts. And with my winter’s earnings in my pocket I returned home with a firm purpose to pursue my studies.

MOSES.

By Jos. Clarke

When we peruse the first five books of the Old Testament, commonly called the Pentateuch, we have before us a literary work of the most ancient date of any extant, reaching, in its rehearsal of events, back to the origin of our earth, and giving us a brief history of our race for over two thousand years. For accuracy, brevity, and clearness of style, these books are a model; and as a relic of antiquity, they stand out unrivalled in solemn majesty, like a lofty mountain summit amid lesser hills.

No other author pretends to such a thing as to give a history of the first week of time, and the origin of man, and the account of the loss of Paradise. No author but Moses ever made so great a claim to divine knowledge. Yet no one was ever more simple in his style, and humble in his pretensions. Indeed it is only by means of circumstantial evidence that we infer that he indeed wrote these books; but this is of the most indubitable character; so sure, so certain, that we are clear as to the matter. Does any one ask how we know? We answer, Let him read the books for himself. This article is not intended to prove the authenticity of the Pentateuch. We would as soon attempt to prove the existence of the Himalaya mountains.

Does any one doubt? Let him read for himself. We have not a forlorn hope for the man who has read these books, and yet disbelieves them; and the infidel who peruses these works without having his heart touched by their sweetness, or his mind enlightened by their instructive sentiments, is morally insane; his mind is perverted by prejudice, and harassed by sin.

In all inspired writings there is a moral grandeur and beauty far surpassing the works of uninspired writers; and every one who has drank at the fountain of life is a witness of this; while those who never tasted the sweet influence of the Spirit of God, will wonder why the writer of this is so enthusiastic in his admiration of, and love for, works of this description. One class relish spiritual nourishment, and are able to discern the genuine, because they often drink of the fountain of life; while the other class, not having tasted of this fountain, or not having felt its power, of course do not discern its virtues.

But of all the sacred writers, it appears to us that no one approaches Moses in completeness of style, and true greatness of character. This we say, not in the way of disparaging the noble array of sacred writers; but we think they had all read Moses’ books, and partook of the same inspiration. He stands up as a father to them all, and his subject, his work, his opportunities, his birth and education, all contribute to form as perfect a man as possible; and if all the sufferings and trials of Israel before entering Canaan, only did this to furnish our race with one such man, one such example, it pays well, and is a remuneration amply sufficient for the cost.

It is interesting to think, when reading these wonderful books which Moses wrote, that probably this was the origin of letters, and that the hand which penned the Pentateuch, was wholly nourished by the manna.

Jos. CLARKE.

A MAN in a blouse once said: “I have no more influence than a farthing rushlight.” “Well,” was the reply, “a farthing rushlight can do a good deal; it can set a haystack on fire; it can burn down a house—yea, more, it will enable a poor creature to read a chapter in God’s Book. Go your way, friend; let your farthing rushlight so shine before men that others, seeing your good works, may glorify your Father which is in Heaven.”

ADAM'S SIN:

By C. Cotton

THERE is a sentiment abroad That each man's soul is from the Lord, But not through Adam, not at all; Then how affected by the fall? If every soul in every nation, Be a distinct and new creation, A fact you see must then appear, From Adam's sins they must be clear; For Adam's sin could do no more Than to affect the fruit he bore. Now any part of us not there, In Adam's sin can never share. As Levi tithes in Abr'am paid, So Adam's act is on us laid. By one man, sin came on the world, And death all round by it is hurled. By one transgression death doth reign, And by one act his race are slain. There are no means to be employ'd By which this death we can avoid. Repentance can no one relieve; The Saviour's death gives no reprieve. It seems the Saviour was not sent That temporal death he might prevent, But that from it he might restore All that should die or had before, And give eternal life to those Who die in faith, but not his foes, Eternal life they do not gain, O'er them the second death will reign. To save some death the Saviour died, Is Scripture plain, or so implied; Eternal life puts death away, From all who do the Lord obey. What use to promise it at all If naturally possessed by all? The promise Christ gave unto Peter, Looks somewhat like a strong defeater, If to the wicked not applied, The second death can't be denied, A truth more plain cannot be penned, Life not eternal hath an end.

C. COTTON.

Friendship, Alleghany Co., N. Y.

KEEP NEAR JESUS.

By ETTA BOOTH

Now, when we need protection from the increasing perils that surround us, that we be not “afraid for the terror by night, nor for the arrow that flieth by day,” how necessary that we keep near Jesus. We need great strength while the enemy of souls is waxing more terrible as he nears his impending doom, and our perfect weakness is made omnipotent strength through the presence of Jesus and all supplication of prayer through the Spirit. Here only can we learn the duty and necessity of an absolute surrender of self to the will and service of God. Here alone can we learn the unspeakable value of the price with which we are bought, and that therefore we must “glorify God with our bodies and our spirits which are God’s.”

If, in the performance of the great commands, we retain the right of practicing little sins, presuming upon divine benignity, let us consider that sooner than sin should go unpunished, “God spared not his own Son,” but “was pleased to bruise and put him to grief” for our sakes, and we shall see how frail the buoy upon which these self-flatteries rest. That the vengeance of Heaven do not overtake us, we must flee, after God has given so great salvation, ‘from every sin, and become pure through the presence of Jesus. Here only can we learn the exceeding fullness of the love of God toward us, and to watch over our hearts with renewed jealousy, lest we continue to offend him. Jesus, who was meek and lowly of heart, can best teach us lessons of humility. Contemplation of his character, our own unworthiness, and the amazing condescension of divine love, can melt the stubborn, callous heart, arouse the sensibilities, abate pride, and thus reduce our opinions of self, moderate our pretensions, and give meekness and urbanity instead of coldness and haughtiness, which we have manifested toward others; becoming less exacting of respect for our persons and deference for our authority and opinions. We feel less sensibly a slight, less irritable, less prone to dissatisfaction, grow more courteous and placable, more meek and condescending. Loveliest traits of Christian character! Jesus redeemed precious, erring souls through gentle forbearance. Look at cursing Peter. The harshness he deserved would have hardened, while a sorrowing, reproving look saved him, to give beneficent fruits to the world.

In duties to the erring we should not forget that “the servant is not greater than his Lord.” Near Jesus, “the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God,” we can review the scenes of degradation and suffering, and then in idea follow him to the realms of glory, where angels, and principalities and powers are subject unto him. Still filled with sympathy and love, he ever lives to make intercession for his people. Cheered by this animating view, the fainting spirits revive, and when all is dark, the eye of faith can look up with radiant hope, and the heart can swell with joy unspeakable and full of glory.

Orleans Co., N. Y. ETTA BOOTH.

TAKE CARE.—“There is a way to keep a man out of hell, but no way to get a man out of hell.”

NAME IN HEAVEN.—“None have their names written in Heaven whose hearts are not there also.”

Continue reading: Battle Creek Bible Class, Feb. 1, 1868.