Seventh-day Adventist Missionary Society · Oakland, California · Jan 11, 1883
General Articles.
By Mrs. E. G. White
Tests of Christian Character.
BY MRS. E. G. WHITE.
"He that saith he abideth in Him, ought himself so to walk, even as He walked." "And if any man have not the spirit of Christ, he is none of his." Conformity to Jesus will not be unobserved by the world. It is a subject of notice and comment. Yet the Christian may not be conscious of the great change; for the more closely he resembles Christ in character, the more humble will be his opinion of himself. Those who have the deepest experience in the things of God, are the farthest removed from pride or self-exaltation. They have the humblest thoughts of self, and the most exalted conceptions of the glory and excellence of Christ. They feel that the lowest place in his service is too honorable for them.
Moses did not know that his face shone with a brightness painful and terrifying to those who had not, like himself, communed with God. Paul had a very humble opinion of his own advancement in the Christian life. He says, "Not as though I had already attained, either were already perfect." He speaks of himself as the "chief of sinners." Yet Paul had been highly honored of the Lord. He had been taken, in holy vision, to the third heaven, and had there received revelations of divine glory which he could not be permitted to make known.
John the Baptist was pronounced by our Saviour the greatest of prophets. Yet what a contrast between the language of this man of God and that of many who profess to be ministers of the cross. When asked if he was the Christ, John declares himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that the attention of the people was turned to the new Teacher, John reminded them that he himself had claimed to be only the forerunner of the Promised One. To Christ, as the bridegroom, belongs the first place in the affections of his people. "The friend of the bridegroom, that standeth and heareth him, rejoiceth because of the bridegroom's voice. This my joy, therefore, is fulfilled. He must increase, but I must decrease. He that cometh from above is above all." "He that hath received His testimony, hath set to his seal that God is true."
It is such workers that are needed in the cause of God to-day. The self-sufficient, the envious and jealous, the critical and fault-finding, can well be spared from his sacred work. God is not straitened for men or means. He calls for workers who are true and faithful, pure and holy; for those who have felt their need of the atoning blood of Christ and the sanctifying grace of his Spirit.
When we see those who profess the faith firm in principle, fearless in duty, zealous in the cause of God, yet humble and lowly, gentle and tender, patient toward all, ready to forgive, manifesting love for souls for whom Christ died, we do not need to inquire, Are they Christians? They give unmistakable evidence that they have been with Jesus and learned of him. When men reveal the opposite traits, when they are proud, vain, frivolous, worldly-minded, avaricious, unkind, censorious, we need not be told with whom they are associating, who is their most intimate friend. They may not believe in witchcraft, but notwithstanding this, they are holding communion with an evil spirit.
To this class I would say, "Glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom from above is first pure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace."
When the Pharisees and Sadducees flocked to the baptism of John, that fearless preacher of righteousness addressed them, "O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance." These men were actuated by unworthy motives in coming to John. They were men of poisonous principles and corrupt practices. Yet they had no sense of their true condition. Filled with pride and ambition, they would not hesitate at any means to exalt themselves and strengthen their influence with the people. They came to receive baptism at the hand of John that they might better carry out these designs.
John read their motives, and met them with the searching inquiry, "Who hath warned you to flee from the wrath to come?" Had they heard the voice of God speaking to their hearts, they would have given evidence of the fact, by bringing forth fruits meet for repentance. No such fruit was seen. They had heard the warning as merely the voice of man. They were charmed with the power and boldness with which John spoke; but the Spirit of God did not send conviction to their hearts, and as the sure result bring forth fruit unto eternal life. They gave no evidence of a change of heart. Without the transforming power of the Holy Spirit, John would have them understand that no outward ceremony could benefit them.
None are farther from the kingdom of Heaven than self-righteous formalists, filled with pride at their own attainments, while they are wholly destitute of the spirit of Christ; while envy, jealousy, or love of praise and popularity controls them. They belong to the same class that John addressed as a generation of vipers, children of the wicked one. They serve the cause of Satan more effectively than the vilest profligate; for the latter does not disguise his true character; he appears what he is.
God requires fruits meet for repentance. Without such fruit, our profession of faith is of no value. The Lord is able to raise up true believers among those who have never heard his name. "Think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham."
God is not dependent upon men who are unconverted in heart and life. He will never favor any man who practices iniquity. "And now the ax is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire."
Those who laud and flatter the minister, while they neglect the works of righteousness, give unmistakable evidence that they are converted to the minister and not to God. We inquire, "Who hath warned you to flee from the wrath to come?" Was it the voice of the Holy Spirit or merely the voice of man which you heard in the message sent from God? The fruit borne will testify to the character of the tree.
No outward forms can make us clean; no ordinance, administered by the saintliest of men, can take the place of the baptism of the Holy Ghost. The Spirit of God must do its work upon the heart. All who have not experienced its regenerating power are chaff among the wheat. Our Lord has his fan in his hand, and he will thoroughly purge his floor. In the coming day, he will discern "between him that serveth God, and him that serveth him not."
The spirit of Christ will be revealed in all who are born of God. Strife and contention cannot arise among those who are controlled by his Spirit. "Be ye clean that bear the vessels of the Lord." The church will rarely take a higher stand than is taken by her ministers. There is need of a converted ministry and a converted people. Shepherds who watch for souls as they that must give account will lead the flock on in paths of peace and holiness. Their success in this work will be in proportion to their own growth in grace and knowledge of the truth. When the teachers are sanctified, soul, body, and spirit, they can impress upon the people the importance of such sanctification.
The Lord has not closed Heaven against his people; but their own course of continual backsliding has separated them from him. Pride, and love of the world, live in the heart. Few are alarmed or astonished at their want of spiritual power. The general opinion is that the church is flourishing, and that peace and prosperity are in all her borders.
The warnings of God's word, and the influence of his Spirit, have alike been neglected. The result is apparent in the deplorable condition of the church. Impurity is to-day wide-spread, even among those who profess to be followers of Christ. Passion is unrestrained; the animal propensities are gaining strength by indulgence, while the moral powers are constantly becoming weaker. Many are eagerly participating in worldly, demoralizing amusements which God's word forbids. Thus they sever their connection with God, and rank themselves with the pleasure-lovers of the world. The sins that destroyed the antediluvians and the cities of the plain exist to-day—not merely in heathen lands, or with the avowed unbeliever, but among professors of Christianity. Base passions defile the mind and corrupt the soul. Some who are in the vilest iniquity have borrowed the livery of Heaven, that they may serve Satan more effectively. If God should present these sins before us as they appear in his sight, we would be filled with shame and terror.
And what has caused this alarming condition? Many have accepted the theory of religious truth, who have not been converted to its principles. There are few indeed who feel true sorrow for sin; who have deep, pungent convictions of the depravity of the unregenerate nature. The heart of stone is not exchanged for a heart of flesh. Few are willing to fall upon the Rock, and be broken.
No matter who you are, or what your life has been, you can be saved only in God's appointed way. You must repent; you must fall helpless on the Rock, Christ Jesus. You must feel your need of a physician, and of the one only remedy for sin, the blood of Christ. This remedy can be secured only by repentance toward God, and faith toward our Lord Jesus Christ. Here the work is yet to be begun by many who profess to be Christians. Like the Pharisees of old, they feel no need of a Saviour. They are self-sufficient, self-exalted. Said Christ, "I came not to call the righteous, but sinners to repentance." The blood14of Christ will avail for none but those who feel their need of its cleansing power.
What surpassing love and condescension, that when we had no claim upon divine mercy, Christ was willing to undertake our redemption! But our great Physician requires of every soul unquestioning submission. We are never to prescribe for our own case. Christ must have the entire control of will and action, or he will not undertake in our behalf.
Many are not sensible of their condition and their danger; and there is much in the nature and manner of Christ's work averse to every worldly principle, and opposed to the pride of the human heart. Jesus requires us to trust ourselves wholly to his hands, and confide in his love and wisdom.
We may flatter ourselves, as did Nicodemus, that our moral character has been correct, and we need not humble ourselves before God, like the common sinner. But we must be content to enter into life in the very same way as the chief of sinners. We must renounce our own righteousness, and plead for the righteousness of Christ to be imputed to us. We must depend wholly upon Christ for our strength. Self must die. We must acknowledge that all we have is from the exceeding riches of divine grace. Let this be the language of our hearts, "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake."
Genuine faith is followed by love, and love by obedience. All the powers and passions of the converted man are brought under the control of Christ. His Spirit is a renewing power, transforming to the divine image all who will receive it.
God spared not his own Son, but delivered him to death for our offenses, and raised him again for our justification. Through Christ we may present our petitions at the throne of grace. Through him, unworthy as we are, we may obtain all spiritual blessings. Do we come to him, that we may have life?
Experience is knowledge derived from experiment. What we need is experimental religion. How shall we know for ourselves God's goodness and his love? The psalmist tells us—not, hear and know, read and know, or believe and know; but—"Taste and see that the Lord is good." Instead of relying upon the word of another, taste for yourself.
Many believe in the wrath of God, but put forth no earnest efforts to escape it. They believe in Heaven, but make no sacrifice to obtain it. They believe in the value of the soul, and that ere long its redemption ceaseth forever; yet they neglect precious opportunities to make their peace with God. They read the Bible, but its threatenings do not alarm or its promises win them. They approve things that are excellent, yet they follow the way in which God has forbidden them to go. They know a refuge, but do not avail themselves of it. They know a remedy for sin, but do not use it. They know the right, but have no relish for it. All their knowledge will but increase their condemnation. They have never tasted and learned by experience that the Lord is good.
To become a disciple of Christ is to deny self and follow Jesus through evil as well as good report. Few are doing this now. Many prophesy falsely, and the people love to have it so; but what will be done in the end thereof? What will be the decision when their work, with all its results, shall be brought in review before God?
The watchmen are responsible for the condition of the people. If they open the door to pride, envy, doubt, and other sins, there will be strife, hatred, and every evil work. Jesus, the meek and lowly One, asks an entrance as our guest, but many are afraid to bid him enter. He has spoken to us in both the Old and the New Testament; he is speaking to us still by his Spirit and his providence. His instructions are designed to make men true to God, and true to themselves.
Jesus took upon himself man's nature, that he might leave a pattern for humanity, complete, perfect. He proposes to make us like himself, true in every purpose, feeling, and thought—true in heart, soul, and life. This is Christianity. Our fallen nature must be purified, ennobled, consecrated by obedience to the truth. Christian faith will never harmonize with worldly principles; Christian integrity is opposed to all deception and pretense. The man who cherishes the most of Christ's love in the soul, who reflects the Saviour's image most perfectly, is, in the sight of God, the truest, most noble, most honorable man upon the earth.
THE MASTER'S TOUCH.
By Horatius Bonar
In the still air the music lies unheard;
In the rough marble beauty hides unseen;
To make the music and the beauty, needs
The Master's touch, the Sculptor's chisel keen.
Great Master, touch us with thy skillful hand;
Let not the music that is in us die!
Great Sculptor, hew and polish us, nor let,
Hidden and lost, thy form within us lie!
Spare not the stroke! do with us as thou wilt!
Let there be nought unfinished, broken, marred;
Complete thy purpose, that we may become
Thy perfect image, thou our God and Lord!
—Bonar.
Biblical Meaning of Eternal Life
Use of the Word "Life," "Eternal Life," etc. in the New Testament.
THE question we have to consider is—not whether this word is sometimes employed in a secondary and figurative sense, to denote the highest and all possible good—but whether, when it is one of the objects held out to be sought after, and is matter of promise by God through Christ, it has, or includes, the idea of continued and never-ending existence. The holders of the popular doctrine, proceeding on the assumption that all men have eternal life, in the literal sense, must of course deny altogether that the idea of existence is even included in the terms "life," "everlasting life," and the like. For seeing, according to the common notion, that the wicked have everlasting life (taking the phrase literally) as well as the righteous, when this is promised to the followers of Christ, as something peculiar to them and unutterably glorious, they must perforce affirm that the phrase is used metaphorically, and only so. Will the serious reader do me the favor to consider the following observations?
1. That existence, and existence only, or, at all events, chiefly, is meant by such words in some passages cannot be disputed.
For instance, when Christ, appearing to John in Patmos, says, Rev. 1: 18, "I am he that liveth, and was dead; and behold I am alive for evermore," no one will affirm that the glorified Saviour, although of course unutterably happy, meant at all to convey the idea of happiness by the assertion of living, and being alive for evermore; but the idea of an existence gloriously exempt forever from all liability to a second death. So Prof. Stuart rightly expounds: "I was indeed subject to the power of death, yet only for a little time; for behold! I live for ever and ever; I have risen to a life which can never be interrupted, never cease.—Stuart in loc.
And so in Rev. 4: 9, 10, "The living creatures give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever; and the four-and-twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever;" no one will wish to do away with the literal sense of the phrase employed, which appears to be used here something like the "I AM" of the Old Testament, to set forth the idea of infinite and independent existence. The Jews were accustomed to speak of God as emphatically "the living God," in distinction from the heathen deities which were either the objects of nature, the creations of their fancy, or the work of their own hands; and the formula was common, "As the Lord liveth," etc.
So we are assured, Heb. 7: 25, that Christ "is able to save them to the uttermost that come unto God by him, seeing he ever liveth, to make intercession for them," where, without dispute, the phrase is used literally, as it is in verse 16 of the same chapter, where Christ is said to be a priest, "not after the law of a carnal commandment, but after the power of an endless life." But as any concordance will give many similar passages, the reader need not be detained on this first remark, except to observe—
That Christ himself, in the days of his flesh, as well as subsequently, used the word in that literal sense which it would naturally convey. Thus, for example, when he said, John 5: 26, "As the Father hath life in himself, so hath he given to the Son to have life in himself." No one will affirm happiness to be here intended, although God is the happy God, and Christ partakes of his felicity, or deny that the word is used in the strictest literalness. But to advance a step, it may be observed,
2. That the word is sometimes to be understood literally when men are spoken of, which will not be denied by the keenest disputant.
Thus the apostle, in his famous discourse on Mar's hill, speaking of God, says, "He giveth to all life and breath and all things. . . . In him we live and move and have our being." And Christ affirmed in a passage we have already examined, "God is not the God of the dead but of the living." Where by "dead" we must necessarily understand the idea that our Lord was then controverting with the Sadducees, who held that death was the utter end of man, and that all who had died were clean perished out of existence, and that forever. Christ proved that the notion, as they held it, was false, for that God, after the decease of the patriarchs, had styled himself their God. Here the word "living," then, is necessarily used by our Lord in its natural sense; and, in this passage, he who brought life and immortality to light teaches that there is an existence after the body has yielded to decay. God is not the God of the utterly non-existent and perished. Death and life are here used for existence and non-existence. But as a concordance will give a great number of texts in which the literal is the only possible sense, the reader is referred thereto, that we may avoid filling pages with quotations, and may come still nearer to the very point of the present argument. And it may be remarked,
3. That the word is sometimes to be understood literally, when employed in a declaration of the benefits bestowed by Christ on those who believe in him.
As, for example, John 6: 57, 58, when Christ says, "As the living Father has sent me, and I live by the Father, so he that eateth me, even he shall live by me. This is that bread which, etc. He that eateth of this bread shall live for ever." No expositor would expound it thus: "As the happy Father has sent me, and I am happy by the Father, so he that eateth me shall be happy by me"—although a true sentiment. For the question all through the discourse was not concerning happiness, but about bread that could preserve from death, which the bread furnished through Moses in the wilderness could not do. And in the verse here quoted, since no one would wish to set aside the literal sense of the word in the first and second clauses, so neither can it be rejected in the last, especially if regard be had to the scope of the entire discourse.
So in John 14: 19, "Because I live, ye shall live also." Where, again, no one will attempt seriously to expound it, though the sentiment is true, "Because I am happy, ye shall be happy also." And to revert to a passage already quoted, John 5: 26, when Christ says, "For as the Father hath life in himself, so also hath he given to the Son to have life in himself;" in this connection it is, when obviously using the word in its literal sense, that he says in the verse immediately preceding, "Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in himself," etc.
And the statement of our Lord to Martha, weeping bitter tears of sorrow, may, perhaps, be fairly adduced, John 11: 23: "Thy brother shall rise again." But at that moment of intense grief, when her recent loss was so vividly realized, the prospect of the general resurrection, to her apprehension so indefinitely remote, did not very greatly pacify her mind; and her gracious Lord, intending to gratify her wish, scarcely half-formed, and not to be intimated, begins to remind her that the general resurrection was to be accomplished by himself, who could, therefore, at any moment, quicken whom he would. It is to his words, at this point of time, that the reader's attention is invited.
When he says, verse 25, "I am the resurrection," we of course understand him, by the use of a common figure of speech, to mean that he would be the efficient cause, the author of the resurrection,—he would accomplish it. Now the word "resurrection" is universally and of necessity here taken in its literal sense. So, therefore, must the next word be, "life." "I am the resurrection and the life." Strange indeed would it be to interpret the one word literally, and the next word figuratively. In whatever way Christ is "the resurrection," in that same way must he also be "the life." And it would indeed be something very like wresting the Scriptures to serve a purpose, to understand the word resurrection literally, and make the very next word, "life," a metaphor. Our Lord teaches that he would raise the dead, and make them live again; and that if any who had believed were already dead, he would nevertheless raise them to life; while of the then living who believed, and who must of course taste of death, it was a glorious fact that their death, not being final, was not, strictly speaking, deserving of the name, for that they should live forever. This seems to me the general sentiment of these verses, which are adduced here in support of the idea that life, literally understood, is made the matter of distinct declaration and promise by Christ. For in this passage it will not do to spiritualize the words, "life," and "he shall live," "dead," and "shall not die15for ever," seeing there was no question noted about spiritual death and life, nor about misery and happiness. And to engraft these ideas would be not only gratuitous, but would spoil the beautiful propriety of our Lord's discourse on that sorrowful occasion, and make it altogether irrelevant.
And if the life here promised could possibly mean happiness, then, according to the principles laid down by the Eclectic Reviewer, and already referred to, since Christ is the resurrection to all men, and the assertion, "I am the resurrection and the life," is made generally and without discriminating any, all who are raised from the dead by Christ will also be made eternally happy by him—a conclusion which none will allow to be deduced from this text. I submit, then, that we must understand the terms in this passage literally.
But here it will doubtless occur to the reader, that if the spiritualizing process would make against the popular notion, by representing happiness (life, taken metaphorically) as co-extensive with the resurrection, so the literal rendering of the passage makes as completely against my view, by exhibiting continued existence after resurrection as equally the portion of all. It is but fair that I should acknowledge whatever force lies in this rejoinder; but it is, I believe, apparent, and not real. Let it be remembered, then, that in the last of the above two suggestions, I am merely using the principle of an opponent to convince him that on his own principle he must consent to understand the word "life" literally. For the understanding it figuratively, for happiness, and then applying to the declaration his canon, that when no discrimination is affirmed, the sense is universal, would make him a universalist. I, however, deny this principle, so that the argument stands good against an opponent, but not against myself. And so I come back to this,—Christ is the author of the resurrection, and the giver of the life then to be enjoyed. This is a general assertion, leaving us yet to ascertain who are to be raised—who are to be endowed with life.
We are elsewhere assured that all the dead, both small and great, shall be raised, but that they only shall receive everlasting life, who are saved by Christ; "I give unto my sheep eternal life, and they shall never perish." "All that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of condemnation." Let this passage be accepted as expository of the former one, showing who are to receive the crown of life when they are raised from the dead, for as in that, life must be understood literally, so in this. And then, by my reviewer's law of antithesis, taking life literally, we understand the resurrection to condemnation to be a retributive resurrection to a second death.
The reader will be so kind as to remember that all I am asserting under this third head is, that sometimes, at all events, life is to be literally understood, when it is the subject matter of declaration and promise by Christ, and I have adduced as one proof the passage in John 11: 25.—Future Punishment, by H. H. Dobney.
Preaching the Law of God.
If the rank and file of the churches would only follow the teachings of the best men in the different denominations there would be more conversions than there are now. The following extract from one of Bishop Simpson's Yale Lectures on Preaching, has appeared in the SIGNS before, but it will bear repetition. We commend it to the careful consideration of all, especially our Methodist brethren, and would ask them to remember when they read it that the law to which the Bishop refers, says, "the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work."
The law of God, in its great and solemn injunctions, should be distinctly set forth. Our congregations should be gathered as around the base of Mount Sinai, while from its summit is heard the voice of God in those commandments which are unalterable and eternal in their character. The effect of these utterances will be, that consciences will be awakened, and hearts will tremble. Some will say, with Moses, "I do exceedingly fear and quake," when they behold the majesty of the law, the purity of God, and their own impurity. Others may be repelled and will say, "Let not God speak to us any more." Some will object to the sternness of the law, and will say, "Prophesy smooth things;" but still that law must be preached. It brings the sinner to a recognition of his sins in having transgressed God's holy law, and shows him the fearfulness of the doom which is impending over him. The law must be followed by the gospel; the awakened sinner must be pointed to the Saviour, that he may see and feel that, deep as are the stains of his transgressions, the blood of Christ can wash them all away.
There are many preachers who love to dwell on the gospel alone. They talk sweetly and beautifully of the fatherhood of God. This is well. It is more than well; it is essential. But sometimes they go beyond this, and declaim against the preaching of the law—intimate that it belongs to a past age, a less civilized society; that men can best be moved by love alone, and they rely wholly on its attractive power. Such a gospel may rear a beautiful structure, but its foundation is on the sand. No true edifice can be raised without its foundations being dug deep by repentance toward God, and then shall the rock be reached, and the building shall be through faith in Jesus Christ. The law without the gospel is dark and hopeless; the gospel without law is inefficient and powerless. The one leads to servitude, the other to antinomianism. The two combined produce "charity out of a pure heart, and of a good conscience, and of faith unfeigned."
Living Beneath Our Privileges.
By Ellet Joseph Waggoner
"I AM sorry that I live so far beneath my privileges." How often we hear a testimony similar to this. The phrase has become a stereotyped one, and like all stereotyped phrases, is used without thought as to its meaning. In the first place what are these "privileges"? It is the Christian's privilege to "be strong in the Lord and in the power of his might." We may "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." We may cast all our care upon him, knowing that he cares for us. 1 Pet. 5:7. We may "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." All who are weary and heavy laden have the privilege of coming to Christ, and the promise of rest if they do so. It is our privilege to "taste and see that the Lord is good." These and a multitude of similar things are not only privileges, but they are duties.
Now if we do not enjoy these privileges whose fault is it? These blessings are offered to us; we are invited, yes, urged, to accept of them. If we say we are sorry that we do not possess them, do we tell the truth? If we really wanted them, would we not have them? If we should go out on the street and offer a boy a handful of coin, and he should stand and bewail his poverty, and tell how sorry he was that he had no money, while he made no offer to accept the gold in our outstretched hand, would we believe his sincerity? How long would it be before we would turn away from him, and put the money in our pocket? We would not stand long begging him to accept a gift at our hands.
Well, this is just the way it is between us and Christ. He offers us pardon and rest, and help for every trial, and pleads with us to accept it; and we stand and tell how weak we are, and how sorry we are that we are living so far beneath our privileges. Are we sorry? If we were, would we not make use of those privileges without any delay?
Is it not wonderful that the Lord does not turn away from us, and leave us alone? It is well for us that God is more longsuffering than man is. His patience and forbearance are beyond all measure. And yet these offers will not always last. Hear what he says: "Because I have called, and ye refused; I have stretched out my hand and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh: when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me." That will be a terrible time; but what else ought we to expect, if we do not "live up to our privileges."
Let us not be unreasonable. It is not a question of whether we can overcome, but whether we will overcome. There is no merit in being continually in the Slough of Despond, or of languishing in Doubting Castle, and much of our so-called confessions of our shortcomings and weaknesses, are not manifestations of humility, but of culpable negligence. Christ says, "I will never leave thee nor forsake thee," and "my grace is sufficient for thee." Let us not say by our actions that we do not believe him.
E. J. W.
Church Music.
CONCERNING the much mooted question of allowing instrumental music in church, the Christian at Work offers the following:—
"Our friends so opposed to instrumental music ought to familiarize themselves with the doings of the ruddy-faced, red-haired, blonde young man who once became king of Israel. Amidst his pressing duties he wrote a book of spiritual songs, called the Psalms. His name was David; and having the Psalms, he got his singers together, and the stringed instruments and the wind instruments—drums, harps, psalteries, cymbals, trumpets, etc. And what a choir he had! No one ever did so much for church music as David. He changed matters more than any modern music committee ever did, getting together four thousand from whom to choose; and he had twenty-four bands of twelve each—two hundred and eighty-eight in all. If David had only known how to make a church organ, he would doubtless have had a magnificent instrument, casting into the shade the organs at Frieburg and Harlem and Liverpool—and such a cultivation of music would have brought out the Beethoven, Mozart, or Bach of his day, to play it. And that his music was not displeasing to the Lord is indicated by the fact that Solomon kept the choir up after David's death, and no disapproval is indicated at the work of either; in fact, the 150th Psalm shows David to have no regret for the part he took in promoting the use of instrumental music in the churches. But to-day—ah! to-day—the use of an organ is "blasphemy," and we are told old Satan is to be seen in some churches disguised as choir-master or organist. We fear Satan does get into churches sometimes. He has been seen in a pulpit. Sometimes he climbs up into the organ-loft. Sometimes he sits in the elder's seat. And he has been known to regularly occupy a pew and criticise the minister and the music."
Little Baptism.
By Sword; Trowel
A GERMAN had been a Lutheran, and of course, was baptized in infancy. When asked the question, "Have you been baptized?" he answered curtly, "Vell, now, shust a leetle!"
We conceive that the "leetle" fails to answer the end of baptism, for it is neither the sign which the Saviour ordained, nor does it set forth the truth which baptism was intended to embody. Between sprinkling and immersion there is a radical difference, and if either of the two be right the other must be wrong. The two ceremonies cannot be optional and equally right, for by no measure of straining can they be made emblems of the same thing. We have no right to supplant Christ's "much water" by man's "leetle," and he who does so must answer for it to his Lord.— Sword and Trowel.
“The Industrious Stone.”
A VERY curious and almost ridiculous example of adjusting the Scriptures to the theory of converting the world by the “industrious” use of present agencies, is found in Rev. C. S. Robinson’s late expositions of the Great Commission. He says; “We see the certainty of the world’s conversion. The industrious ‘stone’ shall fill the whole earth (Dan. 2: 35).”
Suddenly and tremendously “industrious” indeed will be that Mighty Stone which smites the image with a grinding blow, so that it is broken in pieces and becomes like the chaff of the summer threshing-floors.—Rev. E. P. Marvin.
Education Is More Than Knowledge
By Daniel Webster
KNOWLEDGE does not comprise all that is contained in the large term, education. The feelings are to be disciplined; the passions are to be restrained; true and worthy motives are to be inspired; a profound religious feeling to be installed; and pure morality to be inculcated under all circumstances. All this is comprised in education.—