Review and Herald, Vol. 40, No. 5. (7/16/1872)

Review and Herald

Jul 16, 1872

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 16, 1872

The Two Proclamations.

By J. H. Cook

“But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into ploughshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. And all people will walk every one in the name of his god, and we will walk in the name of the Lord our God forever and ever.” Micah 4:1-5.

I believe it is generally admitted among Adventists, that these words indicate a movement on the part of professors of Christianity, which they doubtless will accept as the dawn of the approaching millennium, when, to use their own language, the knowledge of God shall fill the whole earth, and Christianity be no longer the exception, but the rule.

It is a fact that this fable of the world's conversion has become a popular doctrine in the churches of the day, and that they confidently expect its fulfillment, and are looking for the evidences of its approach. Equally evident is the fact that there must be a movement on the part of the people harmonizing with the prophecy, and that it must take place in the last days.

Now, while we think the evidences are conclusive that the last days have dawned upon us, it should not require any argument to the observing mind to prove that the popular churches are thoroughly indoctrinated into this subject. If any one should have doubts, I might ask, What means this almost constant reference to the subject of the millennium in pulpit prayer, and religious periodicals.

Some time since, a minister, at the close of his services, threw a number of missionary papers promiscuously over the congregation, saying, These are the instruments by which we design to convert the world. Another said, in addressing a Sunday-school, The Sunday-school is the engine of God for the world's conversion.

That one idea is kept constantly before the people till they are looking around to see how this great object is to be accomplished. And who can say that they are not prepared to accept any movement in that direction, which they think gives a reasonable prospect of success?

Being as candid on this subject as on other points of their faith, and thinking the time had come and God was moving in that direction, why should not the movement, when the nations make the call, be marked with zeal and energy, and evidences which would satisfy those engaged in it that it was the work of God? And as the revival system is that on which they generally rely after the ground is prepared for the conversion of individuals, why not reasonably expect a general movement having in view a more enlarged and extended revival influence to inaugurate and complete this great movement?

And, further, as they contemplate such a general, universal work of evangelization, need we be surprised to see the different churches united for the special purpose of promoting the revival influence among the masses, and yet retaining their identity as separate denominations? Indeed, they are so nearly in harmony already, that the sacrifice would be small.

But do not the fourth and fifth verses, in representing them as sitting under their own vine and fig-tree, and saying that all “people will walk every one in the name of his God, and we will walk in the name of the Lord our God forever and ever,” present to our minds the fact of their existence in separate denominational capacities, every one walking in the name of his God? Is it not also evident from verse 2, that there is a national harmony in making the proclamation to bring the people together to the mountain of the Lord, to the house of the God of Jacob?

These together convey to my mind the idea that, in a general movement for the advancement of the great work, they will unite, but yet retain their individuality by maintaining their separate church organizations, sitting under their own vine and fig-tree.

Now there is a movement being inaugurated in the West, which, to my mind, appears to be the advance-guard in this great work. It was introduced by a revivalist from the East, of great popular merit. The immediate results of his labors in five cities in Kansas are footed up at about 3000, which I presume, from some personal knowledge of the facts in the case, are not an overestimate. He labors altogether outside of denominational limits; and wherever he goes, he first secures a harmony of all leading denominations. Then all commence the work together, and a stranger would not know but they were all members of the same church. All things being thus made ready, the meeting commences, and is, from the start, a revival, usually taking, first the children, then the adults, till the converts are numbered by the hundreds. This is the case in almost every place he goes.

His meetings are free from the wild excitement of modern revivals, the best of order is maintained throughout, and but two leading features of doctrine are presented to the people: The first and most prominent one is, the sufferings of Christ, which are presented in a variety of happy illustrations to more forcibly impress the mind with the great fact: The second is the doctrine that we go to Heaven when we die. Around these popular points of orthodox faith, all can rally.

And the work, when he leaves, is but begun; for ministers come from all parts of the State to see the wonderful man, and learn the secret of his great success, some coming a distance of three hundred miles. Now, they have returned to their respective fields, thoroughly impressed with the idea of success in a like united effort, and reports are coming in from different points, showing similar results. Were such a movement anything like universal, it would not take long to accomplish wonders in that direction.

But what are the results which follow these revivals? Were I qualified to judge in the case, I should pronounce them apparently at least in advance of what we might expect from modern revivals. That they have created a moral influence apparently for the better, does not admit of a doubt. The popular current of minds at this place for the present is turned to the church. Festivals, picnics, and sociables, have taken the place of their former amusements, as being in harmony with the development of Christian character. Young Men's Christian Associations are brought into life, where both old and young assemble daily for prayer. Yet with all their manifestations of zeal, I find it almost useless to suggest the doctrine of the advent nigh, or that the Sabbath is other than the first day of the week. They have no disposition to look at these things. They appear satisfied that it makes but little difference what church they belong to, or what doctrines they believe, if they are honest and have the Spirit.

But should we expect a work which is not approved of God would come so near being like the work of God that there would be any danger of deception? See Matt. 24: 24: “For there shall arise false christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” There would be no danger of deception, if there was no similarity between their work and the true work of God.

But how are we to decide between them? Many ways suggest themselves as forcible; but I will only give one. Has God committed to us as a people the three messages of Rev. 14? We, as a people, so understand. Has he commissioned us to bear them to the world? So we believe, and so we teach. The three messages bring to view the hour of his Judgment, the fall of Babylon, and the time of trouble such as never was. They bear no such tidings as the universal triumph of the gospel, but the opposite. If the first is a true proclamation, the second is evidently a false one. If God is the author of the first, he cannot be of the second. If God has pointed us to the fact that there is a time of trouble just before us, an opposite proclamation, pointing to the world's conversion at the same time must be false, and constitute the peace-and-safety cry of the last days.

But, says one, they enjoy it, and give evidences of conversion and of Christian character. Should we not, then, join with them in their meetings of worship? They claim to be the children of God as well as we, and say they love God, and are trying to get to Heaven. I understand that God does not measure Christian character by outward appearances or profession, but has committed to us an infallible testimony on this point, by which we are to form our conclusions: To the law and testimony; if they speak not according to this word, it is because there is no light in them. Isa. 8:20.

But, says another, the power of God appears to be with them. I reply, However, honest men may be, if they are engaged in a work of a character which God has pointed out as evil, that is, advocating error after light is given, we cannot admit that the blessings of God are resting upon them; and although they may appear to be warmed up in their meeting, and think that God is with them, it would be far better evidence of their love to God if they kept his commandments. It is true they have an experience which they think is evidence of their acceptance with God and a qualification for Heaven. But it is in their cases almost an impossible barrier in the way of Bible investigation or the plain declarations of the Scriptures. An experience which confirms a false hope is one of the worst of misfortunes, and almost invariably places its subjects beyond the reach of truth.

Again, in verses 6, 7, we learn that while this work is going on the remnant are halting and are afflicted, and cast off by the popular movement, brought into life by the call of the many nations. The remnant, see Rev. 12:17, are in fact cast off and considered of no esteem in the religious world today, because they keep the commandments of God and the faith of Jesus. And for the same reason the dragon makes war with them. The remnant of the woman's seed must exist in the very last days; for it is the last end of the church. The remnant, then, has to pass through the severe conflicts brought to view in Dan. 12:1, 2, and Rev. 13:13-17, and are instructed in relation thereto by the warning voice of the third angel. Hence they feel the burden of sounding the trumpet of alarm to their fellowmen to prepare for the great day of God Almighty which is soon to fall upon the earth. This brings out and develops the peace-and-safety cry which is also to be given in the last days, both in harmony in point of time. But we understand that while he directs his wrath at the remnant, in falsehood, ridicule, and persecution, he uses his experienced generalship in inaugurating a great counter movement.

The angel has already proclaimed the fall of Babylon. Now it is ready for the dragon to call it into service. He throws in a little wise counsel in relation to their confusion, recommends a charitable honesty that will cover all sectarian differences, and a conscience that accommodates itself to all the varied circumstances of life, casts his dark shadow over the law of God and brings it into poor repute, and exalts the one idea of salvation by faith.

Thus the work is prepared to move forward. It is in harmony with the public mind. It is in every respect a popular movement with the churches of the day. Now, no marvel if he should give the evidence of feeling and of wonderful conversions and witness of the Spirit, and swell loud their cry of “Peace and Safety” and of the world's conversion, to counteract the warning of danger from the third angel.

All things being thus made ready, would it be anything strange to see such a movement carry almost everything before it as it harmonizes so nicely with the public mind? Counterfeits have ever been the most potent weapons that Satan has wielded against the church. 1. Paganism, 2. Catholicism, and 3. Backslidden Protestantism, are brought into requisition; and just how far all these powers will conspire together for the last great and terrible conflict will be better understood in the future.

But this appears plain from many Scriptures that the time of trouble is just before us. The message of warning is going forth. Rev. 14: 9, 11. The siren song of peace and safety, the cry of a good time coming, is heard. The world is said to be getting ready for its grand jubilee.

Dear reader, these respective proclamations will accomplish their work. The great and final conflict is rapidly gathering like angry clouds before a storm which will soon burst upon the world. And though, to all human appearances, it will sweep all things before it, a few will stand its searching

test, will develop the patience of the saints and learn to live by faith and not by sight, nor by feeling. And these will soon be triumphant victors and have an abundant entrance administered to them into the heavenly city. J. H. Cook. Ft. Scott, Kanas.

“WAITING FOR THE ADOPTION.”

(Rom. 8: 23.)

Waiting amid the shadows For the blushing of the dawn, Waiting amid the darkness For the sunlight of the morn: Waiting, because the appointed age Has not told out its years,— Waiting, because a groaning earth Has not wept all its tears.

Toil-worn and very weary,— For the waiting time is long,— Leaning upon the promise,— For the promise is strong; Waiting, because some straying sheep Are on the mountains still, They must be sought, and found, and saved; It is the Father's will.

Waiting, ’mid cruel taunting From many a scorning foe,— Chilled by the bitter night winds The lamp of faith burns low: Waiting, because a patient God Is pitiful and kind,— The seeking Shepherd may not leave One halting lamb behind.

Waiting, ’mid angry billows, For the breaking of the light,— Heart-sick, and sad, and fretful, With toiling all the night! Waiting, because the Master stands To watch the rising tide, And He would have us cast the net Upon the other side.

Waiting, while skies still blacken With storm-clouds hanging low, Eyes fail with looking upward To find the emerald bow. Waiting, because the Master's eye Is on the ripening grain, Th' impatient sickle must be stayed, Waiting the “latter rain.”

Waiting with hands still busy, Chiding the tears that fall, Stopping sometimes to listen, If haply He should call. Waiting because the mighty stream, Flows on with ceaseless tide, There's room within the palace halls, The open door stands wide.

Beguiling waiting hours, With rapturous thought of home. Breathing a yearning whisper, “When will the Master come?”

Hark! get thee to the mountains, There is sound of distant song, The Bridegroom King is coming, For His bride has waited long!

British Herald.

The Monuments.

By B. F. Merritt

Jude exhorts us to “earnestly contend for the faith once delivered to the saints.” It is for the “old paths” that we inquire. Since it is through faith that we are saved, and “without faith it is impossible to please God,” how important is the question, “What must we believe?”

A belief in man-made theories which are opposed to God’s truth, can never please God, however ardent the believer may be; nor does the performance of rites and ceremonies, should they cost us much, recommend us in any degree to God, if he has not required it. It is a belief of the truth, and the works that consequently follow the belief, that please God. As all points of the compass are embraced in the four cardinal points, east, west, north and south, so the truths of revealed religion are all embraced in four great truths, which I shall call cardinal points of faith. To each of these points God has erected what I shall call a monument to keep it from being lost.

1. We must believe that the Author of the Universe is God. “He that cometh to God must believe that he is.” Said the angel with the everlasting gospel, “Fear God . . . and worship him that made heaven, and earth, and the sea, and the fountains of water.” By a little thought you will see that many truths cluster about this first great truth. If God be the Author of the universe, then he is the author of our existence; and if he be the author of our being, it is our duty to honor, love, and obey him.

Now behold the monument erected to this truth. “And hallow my Sabbaths, and they shall be a sign between me and you, that ye may know that I am the Lord your God.” Ezek. 20: 20. “I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.” Verse 12.

“It is a sign between me and the children of Israel forever; for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed.” Ex. 31: 17.

By keeping the Sabbath, men show that they believe in the true God, the Creator of all things. Had this institution always been observed by all mankind, a knowledge of the living and true God would never have been lost by any. There never would have been erected an idol, but this truth would have been believed by all: The Author of all things is God.

2. We must believe that Jesus Christ, the Son of God, died for us. “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.” Jno. 3: 14, 15. We have all been poisoned by sin, and only by laying our sins by faith upon that sacrifice can we be cleansed. “Who his own self bare our sins in his own body on the tree.”

How many truths cluster about this! If Christ died to redeem us, then we were lost. By believing this we acknowledge ourselves sinners. It follows as a consequent truth that if Christ died for us, then we may be saved.

Now let us see the monument erected at this cardinal point.

“For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, ‘This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.’ 1 Cor. 11: 25, 26.

Here, then, we have a fitting ordinance, which, like a monument, keeps this great truth from being hidden: that Jesus Christ died for us.

3. We must believe that Christ was raised from the dead.

“If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God raised him from the dead, thou shalt be saved.” Rom. 10: 9.

By reading the 15th chapter of the first Corinthian letter, it will be seen how important Paul considered it to be, that we believe that Christ was raised from the dead.

The fact that Christ now lives, and that he will raise to life all his sleeping saints at the last day, and many other important facts of faith, cluster around this great truth that Christ was raised from the dead.

Now let us see the monument at this point.

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Rom. 6: 3, 4.

“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” Col. 2: 12.

“If ye then be risen with Christ, seek those things which are above.” Col. 3: 1.

As Christ was buried, and rose again so we, when dead to sin, are buried in the watery grave, and rise to walk the new life. Thus we give a public assent to the gospel, confessing ourselves to be sinners, and our faith in him who died for us, and showing forth his burial and resurrection.

Some have thought that a day should be kept as a memorial of the resurrection of Christ; but how much more fitting is the appointed ordinance of God to show forth this great fact.

4. We must believe that the teachings of Christ are Divine, and for us to follow.

The example and teaching of Christ are one to us, as he practiced what he taught. “Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” John. 8: 12.

“A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” John 13: 34, 35. Now what ordinance have we, in which we show (1) our humility and special love for each other, and (2) that we are disciples (that is learners) of Christ, and believe his example is for us to follow?

We turn to John. 13th chapter and read, “So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord; and ye say well; for so I am. If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.” Here, then, we have in the ordinance of feet washing a monument declaring, not only the excellency of the teaching of Christ in producing humility and cementing love in believers, but also our belief that the teachings of Christ are to be circumspectly followed.

Here we see four monuments, each declaring a great truth which we must believe. During the dark ages, the commandments of God and every ordinance of the Christian church, were changed. In the place of the Sabbath was put the first day of the week. In the place of broken bread were put wafers, the mind being impressed with the thought that they were in reality Jesus. In the place of baptism was put sprinkling; and in the place of feet-washing, among brethren, the pope, as Christ’s vicar on earth, washed the feet of priests.

As the Reformation has progressed, one new truth after another has been developed till now we see such beauty and harmony in the Christian system, that every honest thinking man must confess its excellence.

Brethren, let us thank God for the truth and take courage, and with renewed zeal “contend earnestly for the faith once delivered to the saints.”

B. F. MERRITT.

Robinson, Ill., July 1, 1872.

TRUSTING GOD

There is one thing that Christians do not do as often as they ought, and that is, trust God for the little things in life. We do not go to him as we would to an earthly friend, and tell him all about what we want. We feel too much that we must tell him about our religion and let the rest go. Is it not the little things that make up the sum of our lives? Is it not the little things that trouble and perplex us? The little things laid upon our load (already so very heavy), laid on our weary shoulders one at a time, seemingly very little things, yet they make a fearful weight. We cannot carry them alone, and he is so willing to help us. Why not ask him? He himself says that even the hairs of our heads are all numbered.

Man’s Stocks and God’s Earthquakes.

By W. F. Crofts

God’s truth was a “troubler of Israel.” Wherever its messenger proclaimed it, there went up the cry, as about Paul and Silas: “These men do exceedingly trouble our city.” And the mission of God’s truth has always been to “turn the world upside down,” because it is wrong side up. It comes to make the crooked places straight and the rough places plain, and, of course, crookedness and roughness rebel against it. It scatters no honey-balls of flattery, crying, “Peace, peace, when there is no peace, saith my God to the wicked,” but rather it cries to Pride, “Bow the knee,” to Self-Righteousness, “Ye must be born again.” Truth, like the Master, always “stirreth up the people.” Hence we find, as we should expect, that Pride and Self-Righteousness cut clubs, and kindle fires, and build stocks, and forge chains to check and crush this troublesome truth of God. “If it were of the world, the world would love its own; but as it is not of the world, the world hateth it.” Any gospel of which its disciples can say, “I like my religion because it lets me do as I am a mind to,” is not the religion of Him who brought to sin “not peace, but a sword.”

History in all its strata is full of the fossilized and rusty weapons formed against the truth which have not prospered. In the very first stratum, we find the club of Cain, which was raised against the faithful disciple of God’s truth, “because his own works were evil and his brother’s righteous.” But that club, formed against God’s truth, only scarred the forehead of him who raised it, so deeply that centuries have not one whit healed the scar. A little higher we find the rusty spears and chariots of the Egyptians lying with the white bones of the warriors as tiles of the sea-floor. They were formed against the truth of God to defy the command, “Let my people go;” and when their bearers found God’s people flanked by mountains, confronted by the sea, and followed by their armed hosts, they thought God’s truth was surely thrust into the inner prison, and its feet made fast in the stocks, but, like an earthquake, came the rush of many waters, and “the horse and his rider were drowned in the depth of the sea.” Their weapons only hastened God’s people “forward” toward Canaan, and then were wrenched from them by the waves of God’s wrath.

As God’s truth “was upon Jeremiah,” that he might declare it with his words, so the Spirit of God “was upon Samson” just as directly, that he might show forth that truth by his deeds. Men tried to fetter it with withes, and he broke them with laughter; with cords, and he snapped them with scorn; with the brazen gates of Gaza, and the gates were borne away upon his shoulders. Haman built a lofty gallows, cruelly perfect, to hang this truth, and found God’s power could make the man, who thought to handle the rope, dangle upon it.

God had said to Jeremiah: “I have put my words into thy mouth.” Men said, “We will put you and your message into fetters and silence;” but God’s power made the prison-walls a reflector to send forth his light to the ends of the world, and in that light every tear of the weeping prophet shines like the stars forever and ever.

The scribes and Pharisees had seen Jesus laid in the tomb, but they remembered, even better than his disciples, that he had said he would rise again, and they wished to seal the stone and set a guard about the tomb, and the governor said: “Make it as sure as ye can.” There was a big stone at the door; they added the seal and stationed the guard, but when they have made it “as sure as they can,” and have, as it were, cast the truth as it is in Jesus into the inner prison, and made its feet fast in the stocks, suddenly there is a great earthquake, and the sealed stone door is opened, and the bands of death are loosed, and the cry goes forth: “He is risen.”

Peter was taken as the representative of God’s truth, and they wished to make its fetters strong. There were “two chains,” and “two soldiers,” and “the iron gate,” and thus the truth was “made fast in the stocks,” but the angel of God touched the chains, and they fell harmless, like the serpent from the arm of Paul; and the iron gate heard a heavenly voice cry, “Lift up your heads, O ye gates, and my King of truth shall come forth,” and it opened unto them of its own accord.

Paul and Silas came “troubling the city” with salvation, and they were seized by the order of the mob. The jailer was charged to “keep them safely,” who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

At midnight, they prayed and sang praises to God. We thought it grand, in the Peace Jubilee, when the cannon chimed in with the music by a contrivance of man; but when Paul and Silas sang, God chimed in with the earthquake, and shook the singing prisoners out of their stocks, and the locks in the heavy doors were turned back, and the jailer was shaken also from the prison-house of carnal security; so that God’s earthquake more than undid the work of man’s stocks.

They exiled John to rocky, dreary Patmos, in order to exile the truth of God that he represented, and thought they had thrust it into an inner prison, where its voice should no more be heard; but God transfigured the rocks into jasper and pearl, and brought the rocky isle “quite to the verge of Heaven,” and made the voice of John like the sound of many waters to cry to his persecutors and all the earth; “The kingdoms of this world shall become the kingdoms of our Lord and of his Christ.”

Jewish pride and Roman hate dragged Paul into that deep, dark dungeon of the Mamertine Prison. Far below the earth, Paul was heavily fettered, and nothing relieved the bareness of the wall save his chain: no light entered his prison save from a narrow opening above him. Pride and hate have thrust God’s truth into the inner dungeon, and made it fast with chains. They have only driven a cartridge into a gun, and that truth comes forth with more power than ever from “the prisoner of the Lord.” All the world hear him cry from the dungeon depths: “Thanks be unto God that giveth us the victory; not to my enemies, but to me is the crown.” From the bottom of a well stars can be seen even by day that could not be seen by one standing on the earth. So Paul was lowered into the depths of the dungeon that he might look into the heights of heaven and see things that “cannot be uttered.” The foot of tyranny pressed the spring into the earth, but the reaction lifted it into “heavenly places in Christ Jesus.”

And when the church was yet struggling in its weakness, there went forth the decree of the Roman Empire that this new gospel should be burned, killed, exterminated, and buried forever. The edict was stamped with the Roman seal, sent to every Roman province, backed up with spears and chains and flames and tortures, in order that they may “make it as sure as they can;” but every time the hand of persecution was laid upon them, it brought them to their knees, and each fall renewed them, like the giant of old, so that they rose stronger from every conflict.

The British cannon-balls that fell thick and fast into the soft palmetto-wood of Fort Moultrie only sank into the wood and strengthened the fort for new attacks. The cannon-ball that flew, winged with hate, among the thirsting soldiers of the Crimea, only opened a spring in the hillside where it struck. So the attacks of persecution in the early church only strengthened the faith of God’s people, and gave them purer draughts of the water of life.—W. F. Crofts.

Every Day Religion.—

We must come back to our point, which is, not to urge all of you to give yourselves up to mission work, but to serve God more and more in connection with your daily calling. I have heard that a woman who has a mission makes a poor wife and a bad mother; this is very possible, and at the same time very lamentable; but the mission I would urge is not of this sort. Dirty rooms, slatternly gowns, and children with unwashed faces, are swift witnesses against the sincerity of those who keep others' vineyards and neglect their own. I have no faith in that woman who talks of grace and glory abroad, and uses no soap and water at home. Let the buttons be on the shirts, let the children's socks be mended, let the house be as neat as a new pin, and the home be happy as home can be. Serve God by doing common actions in a heavenly spirit, and then, if your daily calling only leaves nooks and crannies and crevices of time, fill these up with holy services.—Spurgeon.

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