Review and Herald, Vol. 40, No. 16. (10/1/1872)

Review and Herald

Oct 1, 1872

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 1, 1872

A SPIRIT OF SACRIFICE.

By George I. Butler

BY ELD. GEO. I. BUTLER.

A general willingness to sacrifice for the sake of carrying out convictions of truth is the strength of any cause. Where this spirit exists, an impression will be made upon the public mind. God has planted in man a sentiment that respects sincerity, and this respect is not entirely obliterated. And there is nothing that gives so strong an evidence of sincerity as a willingness to suffer loss ourselves for the sake of our convictions. People have learned by experience that talk often amounts to but little. Professions may be insincere. Strong pledges may not be lived out. But when a man gives wealth or comfort, painful effort or life for a cause, they think he believes in it, and means what he says, for these things are universally held to be of too much value to be lightly thrown away. While talk is cheap, we cannot affect others very much in behalf of any truth, unless we can make them think we are sincere, and the only way we can do that very long is to be sincere. People reason that any belief which does not deeply effect those who know most about it, is not of much consequence, anyway.

It is very natural they should reason so, though it is not always correct. Should I represent to others that I had found a great treasure somewhere, and make very little effort to get any portion of it into my possession, and manifest indifference in reference to it, most people would think it was all a humbug. So in regard to any cause. If in our souls we believe it of great value, we shall manifest great interest for it. And as we manifest that interest by sacrifices of comfort or wealth, it has the effect to make others believe we value it, and as we are supposed to know more of it than they, of course they are more ready to esteem it of value themselves, and thus become interested in it. This is a law of the human mind, and however absurd a thing may be, it will obtain believers if its votaries are very earnest in its propagation. But if effectual in the advancement of error, how much more important in the interest of truth.

As a general rule, that cause succeeds best whose friends have most of this spirit. Every great movement of humanity, which has made a mark in history, has been brought about through the sacrifices of those who have had its success at heart. Nothing can be accomplished without such a spirit.

Let us briefly notice a few illustrations drawn from history. What was it that preserved the Catholic church from being overthrown by the reformation? When Luther, and those who were with him, arose and went forth with the power of the truth to battle with the papacy, God seemed to wonderfully bless them. The papal church was very corrupt. There was no difficulty in making the people see this, and, for a time, it seemed as if the Reformation would sweep all before it, and the Catholic power fall. Its adherents could not meet the arguments brought to bear upon them, and the Reformation made a wonderful progress. Finally the Society of Jesuits was organized under the leadership Loyola, a Spanish fanatic, whose great principle of action was obedience to the behests of the pope of Rome. They devoted themselves to his service. Unquestioned obedience was their rule of action. Death itself seemed not to daunt them. Their principles were abominable. The success of the papacy was made the sole end of their action. Anything that stood in the way of that, they hesitated not to put out of their way, if they had power to do so. They employed cunning and treachery to accomplish the ruin of their opponents.

The sacrifices of these men, had they been made in a noble cause, and from pure motives, would most certainly excite our admiration. There was scarcely a spot on the globe but what they visited to teach and enforce obedience to the pope. Young men of noble birth, of wealth and station in life, under their teaching, gave up all and consecrated themselves to the one object of the Society, and would spend a lifetime far from friends and kindred, in China or Japan, or the distant islands of the sea, toiling and suffering to instill into the minds of pagans the belief in the supremacy of the pope and the doctrines of the Catholic church.

Long before the independence of our country, they had their missionary stations on Lake Superior, on the Mississippi and Ohio Rivers, and even on the Pacific Ocean, carrying out in these wildernesses the one great idea to which they had devoted their lives. They cultivated art, science, and the languages, so as to make themselves useful to those in authority, and in this way worked their way into kings’ courts, and among men of high station, that there they might watch for chances to cast an influence in favor of the Roman pontiff. They organized societies of nuns and sisters of charity for the instruction of youth and children of high repute for educational purposes; but these were always made subservient to one greater purpose, and that was, to instill into these tender minds a reverence for the Catholic Church and its supreme head.

There are many of these schools in our land to-day, scattered in all our great cities, and many of the refined and influential have been entangled in this influence. All these schools are under the control of the society of Jesuits. Others of these sisters are instructed to serve in families and there to learn all they can of its secrets, which they confess to the priest, and he to the bishop, so that every fact that can be made available for the benefit of the church they can use for that purpose.

Others of them give their lives to waiting upon the sick and wounded in hospitals, and are often of very great service in such times of distress, and truly put to shame many other people by their care and interest in such cases of necessity. But all these organizations have one great object in view—the success of the papacy.

These efforts of the Jesuits have done more to strengthen that church in the last two hundred years than all others combined. This influence was immediately felt upon the Reformation, and its progress very much checked. You may talk with the lowest Catholic hod-carrier and he has the same routine of argument at his tongue’s end, only of course on a smaller scale, that the learned priest has. Where did he learn it? Through the catechisms of the church and the confessional. The care and interest they manifest to instruct their children in their faith put very many of us to shame. These efforts and sacrifices have wrought wonders for the cause of error, and in spite of the fact that the spirit of the age is a spirit of investigation and of progress toward skepticism, instead of going back to the traditions of the dark ages, this band of organized, disciplined men, absorbed with this one idea, have completely turned or checked the current in many kingdoms and countries of the world. This shows what determination and sacrifice will do.

The same principle holds good in Protestant missionary operations, while these have no doubt been a benefit to mankind, and should not be compared to that which I have spoken of above. The cause of the success of these, is that men have taken their lives in their hands, gone to distant parts of the world, among cannibals and idolaters, and there toiled to set forth the light of God’s truth as they understood it. Young men of education, like Judson, devoted their whole lives in this manner, often waiting weary years to see one soul converted, perishing in prisons, and suffering martyrdom in many ways. But the result now seen has more than paid them a thousand fold. Millions of pagans have embraced civilization, and given up their heathenish practices.

We might go back, best of all, to the apostolic church, and there find the best example the world has ever seen of this principle. This, however, is quite familiar to those who are readers of the Bible. The Saviour himself sets us the greatest example. Then Paul comes in with “labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” “I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake.” In this manner the truth of God was planted. The seed sprung up, and thousands and millions died for the truth they professed. Men and women of flesh and blood, like ourselves, embraced a faith which they knew rendered them liable to be stretched upon the rack till their limbs were torn from their trunk, liable to the stake, the dungeon, and starvation. A profession of religion once meant all this.

By such a spirit of sacrifice was Christ’s church built up in the earth. Satan could not stop it when such a spirit was seen. How could men help believing when such a spirit was shown? But now the enemy seems to have chosen different tactics. He comes in with apparent peace and prosperity. The church is lulled to sleep, until many think themselves good Christians who never gave a dollar for what they profess to believe the cause of truth, and think they could not spend the time to attend important meetings, for fear they shall lose some little of this world’s goods thereby. And such seem to think they shall go to the same Heaven, and have all the blessings that martyrs will have, who have given life itself for their Master’s cause.

Poor deluded souls! May God in mercy pity them, and strip from their eyes the deceptive covering which keeps them from seeing themselves as they are. Christ and his truth are just as important to-day as they ever were, just as worthy of making sacrifices for. And there are sacrifices to be made as really as ever before. The Master says, “He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth after me, is not worthy of me. He that findeth his life shall lose it, and he that loseth his life for my sake shall find it.” What, then, shall we think of those who value a little of the filthy lucre of this world, or a little personal effort, more than the Lord’s truth? What are their chances of gaining the Lord’s favor?

A cause that is not worth making sacrifices for, is not worth choosing, when it comes to religion and eternal things. What! Expect to gain eternal life and endless happiness in the presence of the Creator of the universe, and not be willing to risk anything for it? or give anything for it? We are not in the habit of getting such valuable blessings for nothing. Not that we can ever earn them, but we should show a willingness to appreciate the value of them.

We are living in a selfish age. Men and women enough can be found to labor and suffer, when they can hope to gain worldly applause or wealth by so doing. But I believe there are few, comparatively, who are willing to risk much for God in obedience to his word. They hope to get to Heaven in an easier way. But eternity will show that there is no easier way than to “love the Lord thy God with all thy heart,” “and thy neighbor as thyself.” Religion and its claims must be uppermost, at all times. Duty must be put before pleasure. “Lord, what wilt thou have me to do?” must take the place of, How can I make money, or obtain ease, or please the world? It is not that God has not given us light enough, but because we don’t live up to that light, that we are so weak, so barren, so devoid of spirituality.

A spirit of sacrifice is much needed among us as a people. It is strange the devil can inspire men to labor as the Jesuits did. Is it not more strange that with such a truth as we possess, more are not moved by it? There has never been a doctrine preached, since the world was created, that we should suppose would so inspire men with a readiness to sacrifice, as this which we, as a people, believe. We look for all earthly scenes to soon close. We look for Jesus, our master, to appear in the clouds of Heaven to take vengeance on all wicked men, and to give eternal life to all who serve him. We look for these things in our day, in a very few years, at most. If property loses much of its value in the markets of the world, when threatened by calamities, why does it not in our eyes when we expect the earth to be soon swept with the besom of destruction? What is a good name in this world, to one in the shining courts above, when the one is so soon to be washed out in a sea of fire, and the other to be crowned with a halo of light through unending ages.

We believe we have a testing truth, and that men are going to be lost for not heeding it. We profess to appreciate the value of souls, that one saved is worth thousands of millions of earth’s gold. We profess to believe that we are responsible for the talents God has given us, be they one, five, or ten, and that the session of Judgment, where our faithfulness in using them will be

tested, is even now in session. We profess to believe that God has come very near to us as a people, and given us special light from Heaven more than any people have enjoyed for eighteen centuries, instructing us even in such things as food, dress, and the common things of life, what would be pleasing to him. And here we are with a mighty work to do, the world to warn, and Christ to come to reckon with us.

Under such circumstances, I say, never has there lived a people whom God has a right to expect such sacrifices from, as from us. No man can deny it, reasonably. Property, reputation, personal ease, and life itself, should be considered of minor consequence in view of such a prize so soon to be given us. I speak the words of truth and soberness when I say that we are either the worst deceived class of people on the face of the earth, or we have the greatest truth the world has ever seen, involving the most important consequences to mankind.

In view of such conditions, we should expect that every one who believed these things would be like a drilled soldier, ever in his place fighting nobly for victory, awake, terribly in earnest, ready to do anything, or be anything, if pleasing to God. That such a band will yet be seen, upon whom the Holy Spirit will be poured, and through whom God will mightily work to warn the world, is my firm conviction. Whom they will include is hard to tell. But we know very well it will only be such as cherish a spirit of sacrifice and walk in the light. The careless, the worldly, the lovers of pleasure, will fall out by the way. Even now the cause of God is crying out for those who are willing to risk something to rally to its support. At the very head of the work where vast interests are at stake, and other important enterprises involving the preparation of teachers fitted to proclaim these truths to millions, are held in check because of the lacks existing there, it is almost impossible to find men to take hold of these things. If there was a few hundred dollars to be made, plenty might be found ready to step in. But when souls are to be saved, and eternal life to be gained, where are the volunteers? These things may involve some sacrifice. We hope they will. What we need as a people is to have this spirit all through and through the body, burning out selfishness, love of ease, and awakening us to the duties of the hour. Let us not sleep on the “enchanted ground.” It lies too near the city of God to run the risk of sleeping now. Holy angels are observing us, the golden gates are opening to welcome us, thousands of hearts are ready to respond to the truth when presented to them. Shall we not earnestly take hold of the work committed to our hands? May all the people say, Amen.

Battle Creek, Mich., Aug. 1, 1872.

HEAVIER THE CROSS.

[From the German.]

Heavier the cross, the nearer Heaven; No cross without, no God within— Death, judgment from the heart are driven Amid the world's false glare and din. Oh! happy he with all his loss, Whom God hath set beneath the cross.

Heavier the cross, the better Christian; This is the touchstone God applies. How many a garden would be wasting, Unwet by showers from weeping eyes! The gold by fire is purified; The Christian is by trouble tried.

Heavier the cross, the stronger faith; The loaded palm strikes deeper root; The vine juice sweetly issueth When men have pressed the clustered fruit; And courage grows where dangers come, Like pearls beneath the salt sea foam.

Heavier the cross, the heartier prayer; The bruised reeds most fragrant are; If sky and wind were always fair, The sailor would not watch the star; And David's psalms had ne'er been sung, If grief his heart had never wrung.

Heavier the cross, the more aspiring; From the vales we climb to mountain crest; The pilgrim of the desert tiring Longs for the Canaan of his rest. The dove has here no rest in sight, And to the ark she wings her flight.

Heavier the cross, the easier dying; Death is a friendlier face to see; To life's decay one bids defying, From life's distress one then is free. The cross sublimely lifts our faith To Him who triumphed over death.

Thou crucified, the cross I carry, The longer, may it dearer be; And lest I faint while here I tarry, Implant Thou such a heart in me That faith, hope, love, may flourish there, Till for the cross my crown I wear.

Deception of the World.

Æsop's fable says:—“A pigeon, oppressed by excessive thirst, saw a goblet of water painted on a sign-board. Not supposing it to be only a picture, she flew toward it with a loud whirr, and unwittingly dashed against the sign-board, and jarred herself terribly. Having broken her wings by the blow, she fell to the ground, and was killed by one of

the bystanders.” The mockeries of the world are many, and those who are deluded by them not only miss the joys they looked for, but in their eager pursuit of vanity bring ruin upon their souls. We call the dove silly to be deceived by a picture, however cleverly painted; but what epithet shall we apply to those who are duped by the transparently false allurements of the world?

A Great Achievement.

On the 14th inst. was consummated, in a small, select assembly, at Geneva, one of the most remarkable achievements in the civil history of the world—the arbitration of the dispute between England and America.

The telegraph reports that at 12½ o’clock met “the five arbitrators, the agents of the respective governments, several of the counsel, twelve ladies, and ten journalists.” But no assembly of kings in Europe has done a sublimer work than this little congress of peacemakers.

It was well that, as the telegraph says, guns were fired in Geneva at the close of the session, in honor of its great results. It was the best use of powder—not for the victories of war, but for those of peace.

The Geneva Arbitration has averted disturbances which might have shaken both hemispheres. It is the triumph of reason over the barbarism of the sword. It makes an epoch in international policy, and is the greatest achievement yet made by the peace reformers; for it is doubtless owing to the progress which their opinions have made, in spite of the multiplicity of modern wars, that this great measure has been found practicable.

As an example, it is infinitely more important than in its immediate results. On receiving the news of its decision, the London Times said: “Willingly will we consent to pay this sum to improve the law of nations.” A similar utterance respecting the satisfaction of our own government with the award is attributed to President Grant, at the reception of the news in Washington. The people of this country will quite universally share the President’s sentiment.

The amount of the award—fifteen and a half millions in gold—is sufficiently large to be satisfactory to us, while it is not large enough to embitter the submission of the British people, to render them hostile to the future reference of such questions to similar tribunals.

Good sense and the best moral sentiment seem to have prevailed throughout the deliberations of the arbitrators. They were conscious that they were doing a benign and momentous work, not merely for England and America, but for all nations and all time. They have done it well, and it will take its place on the best page of modern history. Civilized nations will have to respect its example in their future disagreements. It has demonstrated that there is a better method of deciding international differences than the slaughter and vandalism of armies. Modern civic life hinges on the industrial pursuits of the people. Modern international relations hinge on commerce. Peace is requisite for both, as war is the deadliest enemy of both. The mass of the people, therefore, have more than ever an interest in the maintenance of peace, and the popular opinion must more than ever influence the international policy of governments. Whatever may be the passions of rulers, the people will, hereafter, point to the example at Geneva as their own policy for the protection of their industries and the lives of their youth against the demands of war.—Methodist.

Men and Things.

By Dudley Marvin Canright

MARTYRDOM OF HYPOCRISY.

I HAVE seldom read words of greater truth and force than the following. They are sad, but true. The world is daily furnishing us just such martyrs. I see them everywhere I go. Reader, are you one of this class? If you are, may the Lord pity you, for you will never have any reward for your suffering:

“We hear much of martyrs and confessors—of those who were slain by the sword, or consumed in the fire; but we know little of that still larger number, who, by the mere threat of persecution, have been driven into an outward abandonment of their real opinions, and who, thus forced into an apostasy the heart abhors, have passed the remainder of their lives in the practice of a constant and humiliating hypocrisy. It is this which is the real curse of religious persecution. For in this way, men being constrained to mask their thoughts, there arises a bad habit of securing safety by falsehood, and of purchasing impunity with deceit. In this way fraud becomes a necessity of life; insincerity is made a daily custom; the whole tone of public feeling is vitiated, and the gross amount of vice and of error fearfully increased.”

Here is a man who believes the present truth inwardly, but because of the cross, and the unpopularity connected with it, he does not face it. Indeed, he acts as though he did not believe it, and will often talk that way. Poor man! his conscience is suffering martyrdom more cruel than a thousand deaths. All the real manhood, nobility, and self-respect that he ought to have, is being crushed out of him. But what is worst of all, he is never to have any reward for his martyrdom. The devil is always a poor paymaster, any way.

A LONG SERMON.

Long sermons are not generally good; but here is a kind we would earnestly recommend:

“A devoutly pious man, who lived some six miles from the house of worship, once complained to his pastor of the distance he had to go to attend public worship. “Never mind,” said the good minister, “remember that every Sabbath you have the privilege of preaching a sermon six miles long—you preach the gospel to all the residents and people you pass.”

Now brother, or sister, do you live a long way from the meeting-house, and do you think it is almost useless to go so far and so regularly to meeting, when some who live much nearer do not attend as often as yourself, just remember the above and stick to your integrity.

USEFUL WATCH DOGS.

Here is a little anecdote with a good moral:

“In one of our eastern towns there lived a man who was a bold leader in all opposition to religion. He delighted in finding out all inconsistencies in the lives of Christians, and was sure to publish them throughout the neighborhood. This seemed to be his chief delight. For some reason he made up his mind to remove to another part of the country. Meeting the pastor of the church, one day, he said, after passing the usual salutation: “Well, I suppose you know that I am going to leave town soon, and you will probably be glad of it.”

“Glad of it! Why, no,” said the minister, “you are one of our most useful men; and I think I shall hardly know how to spare you.”

That took the man all aback. He didn't know what to make of it, and asked, “How is that?”

“Why,” rejoined the minister, “there can't be a sheep that gets a foot out of this fold, but that you will always bark from one end of the town to the other. I really think you have been one of the most useful watch-dogs that I ever knew.”

What minister has not found such persons as the above? Almost every community, and every church is troubled with them. But I am now inclined to think with the minister that they are the most useful members of society. So we say to our fault-finders, Bark away; particularly as you do not cost the church anything. Satan will pay you, and this will not drain the treasury any. D. M. CANRIGHT.

THE THREE EMPERORS—

Catholic and Social Questions—A Military Sunday.

It was a marked co-incidence that, on the same day when the Christian Union set forth your correspondent’s prophecy of another European war, the organ of the Pope in Rome threatened the very campaign which was therein foreshadowed,—an attack of France upon Italy for the purpose of restoring Rome to the Pope, and a simultaneous rising of the Catholic population of Germany against the interference of the German Empire in this sacred crusade, to which the faithful of all nations would flock as volunteers. That such passionate threats should find utterance under the eye of the Pope, shows what is wished at Rome, and what is plotting there. At the same time, the marvelous success of the new loan has excited French “revenge” to the fever-point; and the most extravagant predictions of the overthrow of Germany are indulged by the Parisian press of all parties.

As a counterpoise to this war-alliance of Versailles and the Vatican, comes the September council of the three emperors at Berlin. The famous “three crows” did not multiply more rapidly than the rumors that this conference has sent flying over Europe. The very fact of the conference is proof that in intent it is pacific, and also that these three high powers recognize something in the common needs and dangers of Europe which calls for concert of action, or at least for a good understanding. Here, in Berlin, we all believe that it is intended to create a moral barrier against the ever-aggressive tendencies of France. Whatever may be the private wishes of the emperors of Austria and Russia, as to the balance of power between France and Germany, they know what a constant threat to their own domestic tranquillity would be a French Republic bent upon aggressive warfare, and are not unwilling that a united and compact Germany (otherwise an object of jealousy) should stand between them and that peril. If France cannot count upon the alliance of Russia or Austria, nor even upon their neutrality, she is likely to rein in her revenge for years to come. The notion, started by some French and Belgian journalists, that this council is preliminary to a European Conference for the purpose of ratifying the new boundaries between France and Germany, is absurd upon its face; since what the sword has settled so decisively needs no ratification, and could be only undone by the sword.

The change of ministry at Constantinople, and the new symptoms of uneasiness in Turkey and the Danubian provinces, concern Russia and Austria much more nearly than Germany. But as a wise adjustment of the Eastern question is more likely to be reached through the concurrence than through a conflict of these two powers—by mediating between Russia and Austria in the East, Germany may be able to reciprocate the service they will jointly render her in the matter of France; and thus these three powers may be able to keep the peace of Europe from the Bay of Biscay to the Black Sea.

But there are two questions of internal policy that must engage the three emperors alike—the question of Papal politics, and the question of social democracy. The meddling of the Pope in the internal politics of the several nations of Europe, has come to be a nuisance that must be abated by decisive and concerted action. No longer a prince among princes, he yet puts forth the claim of infallible prerogative and supervision over them and their peoples. Here, in Germany, a book, sanctioned by the highest Catholic authorities, has just appeared, which teaches that the State must receive at the hand of the church the eternal divine law, and must use its power to enforce the faith and the orders of the church in practical life of the people; that the right of control over the authorities of the State is vested in the church, and that the state should be used to enforce the penalties of the church. These doctrines are echoed and applauded by Roman Catholic journals throughout Germany; and by the church is meant the Pope as its absolute and infallible head. In short, the demand is openly made that in all countries the Roman Catholic subjects shall be ruled from Rome; and that when a collision arises between state laws and churchly powers, the State must yield to the church. Just now it is Germany whose internal peace is most seriously threatened by these assumptions of the Papacy; but Austria, having entered upon an independent self-development, and Russia with her Catholic Poles, have also a lively interest in getting quit of all political intermeddling from Rome. No doubt the three emperors will come to a good understanding upon that point.

The social democracy, no longer a specter, but a tangible fact, must have its share of attention. In many things Catholics and Socialists are working together; thus, under the name of free education, the Jesuits demand the right of independent schools, and, at the same time, the Socialists protest against compulsory education. Germany must choose between the school and the cloister, and between the educator and the demagogue. Again: while the Jesuits insist that the state shall provide religion for the people, the Socialists are demanding (as in Breslau, at a recent convention), that the State shall provide for the people houses to live in, and the means of support. Grave complications may arise from this novel union of forces.

In externals, the meeting of the three emperors will be an affair of much State pomp and brilliancy. The palaces and public edifices in Berlin have already put on a new dress, the troops are drilling for parade, and operas and galas are in preparation on a grand scale.

Last Sunday there was a novel service here, which may deserve the consideration of those who are debating the proper uses of Sunday in New York. You have come to know the Kaiser Franz Garde-Grenadier-Regiment, No. 2, through its splendid band which took part in the Boston Jubilee. Of this regiment, twenty-eight officers and four hundred and sixty-four men fell in the war with France, and the survivors have erected a monument to their memory in the court-yard of their barracks. Upon the monument are inscribed the names of the fallen, the scenes of their heroism—Le Bourget, St. Privat, Sedan—and the words: “How are the mighty fallen,” and “God be thanked, who hath given us the victory through our Lord Jesus Christ.” On Sunday morning this monument was unveiled in the presence of the regiment and a large number of military guests. The band, just returned from America, led the choral, “Praise and glory to God most high.” The eloquent pastor, Frommel, of the Garrison Church, delivered an appropriate address, prayer was offered, and, with three cheers for the Emperor, and the music of another choral, the ceremony closed. Was it a Sunday-service? I am as much puzzled as the little girl at the wedding, who asked: “Mamma, is this a meeting or a party?”—Berlin Cor. of Christian Union.

Consecration.—No. 4.

By E. B. Saunders

The Spirit of God is directly opposed to the spirit of the world. The desire of the applause of men, riches of the world, and the pride of life cannot dwell in the renewed heart. And it is because these affections are not rooted out that there is so much drawing back after worldly objects. The heart that loves the vanity of dress will settle back by insensible degrees to the fashions of the world, unless there is an entire consecration and submission so that it has an abiding witness that God accepts.

Crosses are designed to manifest the true state of the heart. Afflictions which seem to come from the hand of God (like those of patient Job) will bring to the surface any rebellious feeling, be it ever so deeply buried beneath forms and ceremonies. When the heart has been cleansed from the love of sin, afflictions only make the gold to shine more brightly. Though earthly hopes, prospects, ambitions, and joys are all swept away in a moment, yet, like Job, we can say, “Though He slay me, yet will I trust in him.”

The cross of Christ is not something to be taken up by fits and starts and then laid down again; but to be carried all our life long. When we are filled with the Spirit of God, and hunger and thirst to know more of him, the cross is light indeed; and, like Paul, we glory in the privilege of bearing it. Then, it is to us a sacred treasure. But when the heart begins to lose its love to God, and the spirit of the world to creep in, then, we feel burdened, oppressed, till we lay it down, and oftentimes with it the hope of eternal life. Nothing but a life of constant watchfulness and prayer—literally, to “pray without ceasing”—will enable us to maintain the victory and firmly bear the hallowed cross of Christ.

Dear brethren, you who receive the great Advent truths, how beat your hearts? Does the thought of Jesus near enkindle a sacred joy in your bosoms? Can you, like the seer of Patmos, say, “Even so, come, Lord Jesus”? Are you longing “angelic joys to prove”? Or is it all a theory, a head religion, a form, while there is no power to maintain a victory?

The most precious promises in the word of God are for us who live in the last days. Was there ever such a hope as that of being translated without seeing death? Only two of all the race of Adam were thus honored—Enoch, who walked with God, and Elijah, whose strong faith in God could shut the heavens so that it rained not for years, and his poverty such that ravens were sent him with his daily food. Are you, like holy Enoch, trying to draw near to God, longing to know his will more perfectly? or like Elijah, crying to God with strong faith, and venturing your all upon his word? The rich reward is for the overcomer, and the overcomer is he that cheerfully bears the cross of Christ till the victor’s crown is won, never once forsaking the Master, but, with humble faith, love, and sincerity, seeking to do his will.

We often sing, “’Tis sweet to work for Jesus,” but how few have experienced that sweetness, how few have forsaken all to labor in his cause, and thus have brought down the dews of divine grace upon their souls. How few are willing to bear burdens for his dear sake who died for us. Crosses are not lifted, but shunned. By doing duty as it is made known to us, we get strong to meet opposition and endure trials. And trials are designed to purify us, and cause us, like Job, to draw nigh to God. But how many of us are ready to complain when afflictions come! We say, Why does God suffer me to meet with loss of property? or why this sickness? or why is my family afflicted? And an unsubmissive spirit eats out all the sweet love to God we once enjoyed. Dear brethren, we need to submit fully, from the heart, all to God.

All our interests of a worldly nature must be laid upon the altar. Are we in debt? We need not strain every nerve, work early and late, count every penny, hardly taking time for prayer, or hurrying through with it as we do with our chores, and excuse ourselves from doing for the cause of God because we are in debt. But make the cause of God first or chief in all our thoughts and all our plans, and leave these worldly matters to the providence of God. If we are anxious to serve him, and plan to aid his cause by every means in our power, he will see that even our worldly interests do not suffer on account of it. But it is the service of the heart that God accepts. It is not the amount we do so much as it is the love that prompts us in doing. Love prompted the poor widow to cast in her two mites. It was but little, yet it was all she had, and God regarded it. It was an offering of the heart, most precious in the sight of God.

We need to make more heart offerings, but we cannot make them when we are not submissive to the will of God. We must yield the stubborn will; we must have our hearts broken before God; the Spirit of God must rule in the heart; then our tokens of affection, our little gifts to the cause of God will find acceptance in his sight.

Oh! how many will find in the great day that all they have done (Matt. 7:22) and suffered (1 Cor. 13) is lost to them because the motive of the heart was wrong. We must seek and obtain the converting, transforming Spirit of God to dwell in us, so that we be renewed in the spirit of our minds, then our chief delight will be to glorify God and help in the work of saving our fellow-men. E. B. Saunders.

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