Seventh-day Adventist Missionary Society · Oakland, California · Jan 20, 1881
General Articles.
By Ellen G. White
THE CITIES OF REFUGE.
BY MRS. E. G. WHITE.
At the command of God, Moses fixed the future boundaries of the land of Canaan. He then proceeded to select a prince from each tribe, and committed to them the work of dividing the land by lot among the different tribes when they should come in possession. In this arrangement the tribe of Levi alone was exempted. They were considered as especially set apart to the service of God, and hence were given no inheritance among their brethren. Instead of this, forty-eight cities in different parts of the country were to be assigned them, as a permanent dwelling-place.
And now the Lord proceeded to give his people another evidence of his care and tender compassion for the unfortunate and the erring. To provide for the effectual punishment of murder, it was customary in ancient times for the execution of the murderer to devolve upon the nearest relative or the next heir of the deceased; and in extreme cases the avenger might pursue the criminal anywhere, and execute vengeance upon him without the formality of a trial. While the Lord would have the crime of murder regarded with great abhorrence, he would carefully guard the innocent. Hence, without entirely destroying the custom of private vengeance, he makes the most thorough provision that the guiltless be not rashly slain without trial, nor the guilty escape punishment.
Of the cities assigned to the Levites, six were appointed as cities of refuge, to which the man-slayer might flee for safety. This provision was not designed for the willful murderer; but "that the slayer may flee thither, which killeth any person unawares." "And they shall be unto you cities of refuge, that the man-slayer die not until he stand before the congregation in judgment." Special directions were given to determine whether the man was guilty of willful murder, or had taken life by accident.
The cities so wisely provided were to be located within a half-day's journey of every part of the land. It would not often happen that the avenger of blood would be in the spot, hence the unfortunate man-slayer would have an opportunity to flee, and but few would be overtaken before they gained the place of safety.
But if the fugitive would escape with his life, there must be no delay; family and employment must be left behind, there was no time to say farewell to loved ones. His life is at stake, and every other interest must be sacrificed to the one purpose,—to reach the city of refuge. Weariness is forgotten, difficulties are unheeded: He does not for one moment slacken his pace until he is safe within the walls of the city.
The roads to these cities were always to be kept in good repair; all along the way, sign-posts were to be erected bearing the word Refuge in plain, bold characters, that the fleeing one might not hesitate for a moment. Any person,—Hebrew, stranger, or sojourner,—might avail himself of this provision. The case of the fugitive was to be fairly tried by the proper authorities, and if found guiltless of intended murder he was to be protected in the city of refuge. Should he carelessly wander away beyond the prescribed limits, and the avenger of blood find him, his life would pay the penalty of his disregard for the Lord's provision. Those who remained within the city until the death of the high-priest were then at liberty to return to their possessions.
Among the specific directions for the trial of persons suspected of murder were the following: "Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses; but one witness shall not testify against any person to cause him to die." How wise and just is this injunction. If the charge was supported by only one witness, the accused person was not to be condemned, although circumstantial evidence might be strong against him. On the other hand, if proved guilty no atonement or ransom could rescue him. However distinguished his position might be, he must suffer the penalty of his crime. The safety and purity of the nation demanded that the sin of murder be severely punished. Human life, which God alone could give, must be sacredly guarded.
The blood of the victim, like the blood of Abel, will cry to God for vengeance on the murderer and on all who shield him from the punishment of his crime. Whoever,—be it individual or city,—will excuse the crime of the murderer, when convinced of his guilt, is a partaker of his sin, and will surely suffer the wrath of God. The Lord designed to impress upon his people the terrible guilt of murder, while he would make the most thorough and merciful provision for the acquittal of the innocent.
God understands the perversity of the human heart. Personal enmity, or the prospect of personal advantage, has ruined the reputation and usefulness of thousands of innocent men, and in many cases has resulted in their condemnation and death. The worthless lives of violent and wicked men have been preserved by a bribe, while those who were guilty of no crime against the laws of the nation have been made to suffer. By their wealth or power, men of rank corrupt the judges and bring false witness against the innocent. The provision that none should be condemned on the testimony of one witness, was both just and necessary. One man might be controlled by prejudice, selfishness, or malice. But it was not likely that two or more persons would be so perverted as to unite in bearing false witness; and even should they do so, a separate examination would lead to a discovery of the truth.
26This merciful provision contains a lesson for the people of God until the close of time. It was Christ who gave to Moses those explicit directions for the Hebrew host; and when personally with his disciples on earth, the great Leader repeated the same lesson as he taught them, how to treat the erring. One man's testimony was not to acquit or to condemn. One man's views and opinions were not to settle disputed questions. In all these matters, two or more were to be associated, and together they were to bear the responsibility in the case. God has made it the duty of his servants to be subject one to another. No one man's judgment is to control in any important matter. Mutual consideration and respect imparts proper dignity to the ministry, and unites the servants of God in close bonds of love and harmony. While they should depend upon God for strength and wisdom, ministers of the gospel should confer together in all matters requiring deliberation. "That by the mouth of two or three witnesses every word may be established."
The laws instituted by God for the prevention and punishment of crime were marked by strict and impartial justice. But the sinfulness of man perverts the wisest laws, both human and divine. It is because men in authority can be bribed to excuse sin, and let the guilty pass unpunished, that justice has fallen in the streets, and equity cannot enter. These evils are causing the earth to become as corrupt as in the days of Noah. The most terrible crimes are becoming so common as hardly to awaken a feeling of horror. Our own nation is guilty before God of permitting the most atrocious crimes to pass unheeded. The accumulating weight of unpunished sin is sinking the nation to destruction. The wrongs they do not condemn and punish are making this people the subjects of God's retributive justice. Licentiousness, robbery, and murder, continually on the increase, are deluging our world, and preparing it to receive the unmixed wrath of God.
The injunctions of God to the Hebrews should cause us to be filled with horror at the thought of even unintentionally destroying a human life. But when man is put to death by his fellow-man, to serve some selfish purpose,—as Naboth was slain that Ahab might obtain the coveted vineyard,—what honor, what anguish, should be felt by those who make and execute the laws! How zealous should be their efforts to ascertain the facts, and then decide the case with strict integrity, and execute the penalty with impartial justice.
It was the opposite course pursued by the antediluvian world that made the growth of wickedness so rapid, and violence and crime so widespread, that God cleansed the earth from its moral pollution by a flood. It was the fact that licentiousness and murder were lightly regarded that fitted Sodom for God's judgments. Had those in authority taken upon themselves the work which the Lord had appointed them,—fathers commencing in their own families to correct wrong, and magistrates and rulers acting with promptness and decision to punish the guilty,—others would have feared, and crime would have decreased. God would not then have deemed it necessary to take the matter in hand himself, and by terrible things in righteousness, execute the justice which had been perverted by men in authority.
To increase the horrors of murder, and aid in the detection of the criminal, the Lord ordained that when the body of a murdered person was found in the land, the most solemn and public ceremony should be held, under the direction of the magistrates and elders in connection with the priests of God's appointment. "If one be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him; then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain; and it shall be, that the city which is next unto the slain man, even the elders of that city shall take a heifer, which hath not been wrought with, and which hath not drawn in the yoke; and the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley. And the priests, the sons of Levi shall come near; for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord: and by their word shall every controversy and every stroke be tried. And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley; and they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord.
After the most diligent search had failed to discover the murderer, the rulers were by this solemn ceremony to show their abhorrence of the crime. They were not to regard with carelessness and negligence the deeds of the guilty. In all their acts they were to show that sin has a contaminating influence,—that it leaves a stain upon every land and every person who will not by all possible means seek to bring the wrong-doer to justice. God regards as his enemies those who will by any act of negligence shield the guilty. They are in his sight partakers in the evil deeds of the sinner.
Here are lessons which God's people at the present day should take to heart. There are grievous sins indulged by individual members of the church,—covetousness, over-reaching, deception, fraud, falsehood, and many others. If these sins are neglected by those who have been placed in authority in the church, the blessing of the Lord is withheld from his people, and the innocent suffer with the guilty. The officers in the church should be earnest, energetic men, having a zeal for God, and they should take the most prompt and thorough measures to condemn and correct these wrongs. In this work they should act, not from selfishness, jealousy, or personal prejudice, but in all meekness and lowliness of mind, with a sincere desire that God may be glorified. Inhumanity, false dealing, prevarication, licentiousness, and other sins, are not to be palliated or excused; for they will speedily demoralize the church. Sin may be called by false names, and glossed over by plausible excuses and pretended good motives, but this does not lessen its guilt in the sight of God. Wherever it may be found, sin is offensive to God, and will surely meet its punishment.
The cities of refuge appointed for God's ancient people are a symbol of the Refuge provided and revealed in Jesus Christ. The offering made by our Saviour was of sufficient value to make a full expiation for the sins of the whole world, and all who by repentance and faith flee to this Refuge, will find security; here they will find peace from the heaviest pressure of guilt, and relief from the deepest condemnation. By the atoning sacrifice of Christ, and his work of mediation in our behalf, we may become reconciled to God. The blood of Christ will prove efficacious to wash away the crimson stain of sin.
A merciful Saviour appointed the temporal cities of refuge, that the innocent might not suffer with the guilty. The same pitying Saviour has by the shedding of his own blood wrought out for the transgressors of God's law a sure Refuge, into which they may flee for safety from the pangs of the second death. And no power can take out of his hands the souls who flee to him for pardon.
As the man-slayer was in constant peril until within the city of refuge, so is the transgressor of God's law exposed to divine wrath until he finds a hiding-place in Christ. As loitering and carelessness might rob the fugitive of his only chance for life, so delays and indifference may prove the ruin of the soul. Our adversary, the devil, is on the watch constantly to destroy the souls of men, and unless the sinner is sensible of his danger and earnestly seeks shelter in the eternal Refuge, he will fall a prey to the destroyer.
"HEAR YE HIM."
By J. E. Lloyd
I will listen, let me know
All thy words, my Lord below.
Faithful record, pure and true,
Let me look thy pages through.
Thine own book! Thy Testament!
Telling us the Father sent
His own Son to set us free
From the law eternally.
Like his brethren he became;
Flesh and blood, he took the same.
Wondrous works of love he wrought,
Wondrous words of truth he taught.
"Think not—ye who seek my aim,—
To destroy the law I came.
I obey my Father's will,
All his righteous law fulfill.
"Truly, truly, thus I say—
Heaven and earth shall pass away,
Ere one jot or tittle be
Unfulfilled all perfectly.
"Whosoever breaketh, then,
E'en the least, and teacheth men
Thus to break commandments given,
Shall be called the least in Heaven."
So agree the writings all,
Mark, and Luke, and John, and Paul,
Teaching us with solemn awe,
To regard God's perfect law.
Jesus came on earth to win
Straying souls from paths of sin.
Who follow him in word and deed,
Are from the law thus truly freed.
East Oakland, Cal. J. E. LLOYD.
THE LAW AND THE SABBATH.
By John Norton Loughborough
A LETTER TO A FRIEND IN SUSSEX.
BY J. N. LOUGHBOROUGH, OF SOUTHAMPTON, ENG.
Dear Friend: According to promise, I must now give some attention to the questions and statements in your letter of November 29. Your first question reads, "Does not Col. 2:16, and Rom. 14:6, abolish the Sabbath for Christians?" I answer, no. First, because the law mentioned as "blotted out," is not the law of ten commandments; and, secondly, because the "days" spoken of in these two texts do not include the seventh-day Sabbath, but institutions of a different kind altogether.
That the law mentioned in Col. 2 as "blotted out," is not the moral law of ten commandments, is apparent from a careful examination of the language used, "blotting out the hand-writing of ordinances." According to Heb. 9:1, compared with margin, we find the ordinances were the "ceremonies." These laws relating to the ceremonies were written by Moses in the parchment books, and so could well be styled "the hand-writing," while the ten commandments were graven by the finger of God on tables of stone. It might be a correct use of figures to speak of "blotting out" that written with ink and pen on parchment rolls, but not so accurate in reference to that engraven on stones.
Of the nature of the hand-writing of ceremonies which is "blotted out," St. Paul says: "That was against us, which was contrary to us, and took it out of the way nailing it to his cross." This is so definitely stated that we may not be misled as to what was taken away by the death of Christ. It was not every requirement that previously existed, but, as we see by the former part of the chapter, those laws associated with, and requiring, circumcision and other ceremonies. As St. Paul says, it was such things as are "against us." It is not against us to have laws which forbid killing, stealing, adultery, covetousness, profanity, idolatry, or any of those duties enjoined in the law of ten commandments; but if the requirements of the law of ceremonies were still in force, commanding circumcision, the offering of the blood of beasts, and that three times in the year all the males should appear before the Lord in Jerusalem, it would most assuredly be "against us," and "contrary" to the plan of salvation through the blood of Christ, and also in the way of fulfilling that gospel commission which has as its field of operation the entire world.
Christ, whose blood only avails to cleanse from sins, died upon the cross, and by his death, being the object to which these bloody sacrifices with their ceremonies pointed, "blotted out" such ceremonies and offerings.
Understanding the text thus far, prepares us to read the further statement of the apostle, as the latter part of the text is a conclusion drawn from what he has already stated. His language is equivalent to saying a certain law has been taken away, "therefore," let no man judge you in relation to those things enforced by that law. If we examine carefully his conclusion, we will see whether we have made a correct decision relative to the laws blotted out. "Let no man, therefore, judge you in meat,"—the ten-commandment law made no distinction of meats, the law of ceremonies did,—"or in drink." The law of ceremonies did require drink-offerings on certain days of certain months. In Leviticus, chapter 23, we have seven different days thus singled out, and in verse thirty-seven we read, "These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt-offering, and a meat-offering, a sacrifice, and drink-offerings, everything upon his day."
St. Paul continues, "or in respect of an holy day." This holy day is not, neither does it include, the Lord's seventh-day Sabbath. The same Greek word which is here rendered holy day, is translated in the New Testament twenty-three times, "feast," and three times it is rendered "feast-day." The word is heorte, and relates to these very days, "feasts of the Lord," mentioned in Leviticus, chapter 23. As an illustration of its use in the New Testament, see John 6:4: "The passover, a feast of the Jews, was nigh." The "holy day" of the text being their feasts, it is not the day enforced in the law of ten commandments, but those days of the law of ceremonies.
St. Paul continues, "or of the new moon." The ten commandments made no mention of new moons, but the law of ceremonies required certain forms of worship at the beginning of every month, or new moon; and, in fact, their religious year with its different feasts was marked by the time of the first new moon after the spring equinox. Not so with the Lord's Sabbath, which was not connected with moons, but occurred at the expiration of each "six working days." One thing remains concerning which we are not to be judged; it is not the fourth commandment Sabbath. Let us see, "or of the sabbath-days which are a shadow of things to come; but the body is of Christ." If St. Paul designed by this one statement to obliterate all sabbaths, why is he so particular to give the special character of the sabbaths that are abolished? If the sabbaths "blotted out" are simply those of the character here mentioned, and there is another of a different character, this would be proof that there is an exception in favor of the one of different character. Now for the facts: The days here specified had their "meat-offerings, and "drink-offerings," and were a "shadow" of Christ. This is true of the days we have just noticed, occurring on certain days of the month. In Lev. 23:38, it says of these that they were "besides the Sabbath of the Lord." The seventh-day Sabbath may well be excepted, for it is not a shadow of Christ, neither is it of the nature of those days selected especially as "feasts" typical of Christ, but it is a commemorative institution, pointing back to the power of God as the great Creator. The fourth commandment points to what God did in "sanctifying—making the day holy—at the close of the first week of time, as the reason we should keep the seventh-day Sabbath. Whatever offering may have been made upon it in carrying out their Jewish service, the day itself stands out independent of, and superior to, those days which were appointed on purpose to shadow forth Christ. Therefore, we claim that Col. 2:16does not abolish the seventh-day Sabbath.
As to Rom. 14:6, we must look at the connection, and see of what St. Paul is speaking. He opens the subject thus: "Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things; another, who is weak, eateth herbs. Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth; for God hath received him. Who art thou that judgest another man's servant? To his own Master he standeth or falleth. Yea, he shall be holden up, for God is able to make him stand."
Does St. Paul mean that some in his time ate nothing at all, but observed a continual fast, and so were miracles indeed being sustained directly by God's power? Does he not rather mean that some, regarding the law of ceremonies, supposed they must still refrain from certain food on certain days, or rather that they must eat the "bitter herbs" and the paschal lamb when the day arrived? If I remember rightly, the only day on which they were required to eat the bitter herbs, was the passover. This requirement is found in Ex. 12:8, and Num. 9:11. Having made these statements relative to the eating, the apostle introduces the day, but in such a manner as to show us that the observance or non-observance of the day specified, is with reference to eating the herbs. He says, "One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." It appears that this regarding "every day alike," or making a distinction of days, was with reference to their eating; and this is all plain, because those laws relating to feast-days are abolished.
But did the apostles regard all days alike in every sense? If so, what shall we make of the statement in Rev. 1:10, where St. John says, "I was in the spirit on the Lord's day?" Here we not only have one day singled out as differing from the others, but spoken of in such a manner as to show it is a day the Lord claims. The expression, "Lord's day," is equivalent to saying, the day the Lord claims as his own. If by the expression Lord's day, St. John meant the first day of the week, we should expect him to speak of the day by the same name, two years later at the close of A. D. 97, when writing his gospel. This would be so, if the claim of some is true that the Sabbath had been changed from the seventh to the first day of the week, or even if the first day had been given as a new institution in place of the Sabbath. In his gospel he still speaks of the seventh day by the name it always had, "the Sabbath," but when speaking of the first day, he simply styles it "the first day of the week." We inquire, what is this "Lord's day"? The Greek word rendered "Lord's," in this case, implies possession the same as "Lord's supper." What day has the Lord claimed as his? On appealing to the Scriptures we shall find that God claimed the seventh day as his, to be kept by mankind as a reminder of his power as the Almighty Creator. In Isaiah 58:13, he speaks of it as "my holy day." So St. John recognized one day above others as the Lord's, and did not esteem all days alike in every sense.27
If any one should say that this word Lord means Christ, and that the day mentioned here is a new institution, we would say that the Greek word Kurios, Lord, used in Rev. 1:10, is also used by St. John in Rev. 11:15, where he speaks of "The Lord and his Christ." The Scripture gives no account of a new day, but the beloved disciple speaks of the "Lord's day" in a familiar manner, as though all would understand it. For this reason we conclude it must refer to the day God had instituted, and that the apostle was in the spirit on God's holy Sabbath.
In future articles, we will take up other points in your letter.
MENTAL CULTURE; OR, THE POWER OF THOUGHT.
By Editor
IN the Methodist of Dec. 25, there appeared a sermon upon this subject from the pen of Rev. J. A. M. Chapman, D. D. The sermon is replete with ideas deserving of "earnest, consecutive thinking" which the author pronounces as the only method of making mind. We wish we had room to give the whole article, but must content ourselves with a few paragraphs only. Here they are:—
"Thinking is to mind, what exercise and digestion are to the body. Physical strength and health do not depend so much upon the quantity of food consumed as the amount thoroughly digested, converted into blood, bone, muscle and flesh, and the various parts of the body. Eating may make a full man, but digestion a healthy, strong man. Reading, listening, may make a full man; thinking alone a strong man. Lord Bacon says: 'Reading makes a full man; conversing, a ready man; writing, a correct man.' And we may add: thinking, a strong man. It is a matter of comparatively little importance how much we know, how many facts we have stored away in our minds, how many truths we have become acquainted with; a few are of some practical importance; most, utterly useless in themselves—they will soon pass away; they relate to the perishing, and, with their subjects, will soon cease to be. But it is of infinite importance how much mind we have: this determines our mental standing in the universe, and modifies our enjoyment through all the future. Mental power is better than knowledge; and I insist upon it: the grand end of all education is, not to impart knowledge, not to store the memory with facts, but to evolve, develop, mind and facility of mental action. I confess I look with apprehension upon the modern modification of the school and college curriculum, so as to make it involve as little severe discipline and hard thinking as possible, which I conceive to be the most important thing in it. For a man's efficiency in this world, other things being equal, will depend upon the amount of brain-power he possesses. Facts and truths are weapons. It is better to have but a single weapon, and, possessing a stalwart arm and veteran skill, wield it with power and success, than to stand in an armory bristling with the most approved weapons, and have neither the strength nor skill to use any efficiently. Better be a Samson, with the jaw-bone of a brute for a weapon, carrying havoc and destruction into the ranks of the enemy, than a weakling with a sword of the purest steel and keenest edge.
"At the present day we not infrequently hear a former age sneered at for its narrow, restricted, limited range of thought and feeling; and the boast is made that the present is an age of broad and generous culture—little dreaming that all we gain in breadth we may be losing in depth; all we gain in polish and culture, we may be losing in weight. The very process of æsthetic refinement, it is to be feared, is sapping the mind of its vital power and vigor, is unnerving the mind for the stern, rugged, inexorable duties of life. If you cannot polish granite without destroying its solidity and strength, then let it remain rough-hewn; we want the strength, whether we have the polish or not. As a people, we are constantly hearing and reading and thinking too little, and so becoming largely superficial; to know being the very mania of the age in which we live, and the people among whom we live. Show is more sought after than reality, the plated looks as well as the solid, and, besides, it is less expensive.
"This spirit develops itself in the books we read and the kind of oratory that is popular. Go into our public and circulating libraries, and you will find that fifty light, trashy, sensational books are taken out to one solid, substantial one that is worth reading. And I am sorry to say that, to an alarming extent, this vitiated taste is putting books of a doubtful tendency into the hands of our Sabbath-school scholars through our Sabbath-school libraries. Indeed, we are now told that morals can be successfully inculcated only through fiction; and so fancy creates its world and its people as exponents and illustrations of moral truth. And soon we may expect to be told that this is the best method of teaching science; nay, already Jules Verne is pioneering the way. In popular preaching we see the same tendency: the brilliant, the flashy, the sensational is sought and applauded. A sermon, to suit some congregations, must be a pyrotechnic display. If a preacher only coruscates, regales his audience with scintillations of genius, wit and poetry, it matters not what is the subject or substance of his discourse."
—Rev. T.
WHOLE-SOULED CHRISTIANS.
By Theo. Cuyler
THE demand of the hour is for whole-souled Christians. This demands a whole-hearted conversion from the start. Half-way converts, hastily and carelessly admitted into the church, make only half-Christians; and it takes a good deal more than two half-Christians to make one whole Christian. Some men's boughs hang over the church side of the wall, but their roots are on the world's side. Such bear nothing but leaves. Even the leaves of profession look brown and dusty. Never count on such members for attendance upon church on wet Sundays, or upon prayer-meetings; they are always more ready to invest five hundred dollars in horse-flesh and fine harness than in sending a missionary to the famishing. One of the most benevolent men in my flock told me some years ago, “I cannot keep a fine turn-out without curtailing my contributions for the Lord’s work.” So the equipage was sold, and the Lord was the gainer. My friend goes on foot now, like his Master, but he helps a great many fellow-pilgrims along by a timely lift. To him, doing good is a luxury. Would to God that more of his people would strive thus to live luxuriously! Such a man as old Father Pinney is happier when he gets one hundred dollars to educate a smart colored boy in Florida than Vanderbilt is when he annexes a new railroad to his combination.
Steam-engines are estimated by their “horse-power.” Christians ought to be estimated, not by brain-power or by income, but by heart-power. A man of very moderate talents and endowments becomes a leading man as soon as Christ gains a complete control of his affections. He attains to a great propelling power simply by the momentum of his godliness. He follows Christ so heartily that he moves others by that momentum. Consecration to Christ can easily outstrip genius in the pulpit. Thorough-going piety is the chief requisite for the ministry, for the eldership, for the Sabbath-school teacher, or for any post of usefulness. The celebrated Dr. Charles Hodge delivered his first public address in advocacy of this idea; and he held to it until his dying day. Genuine fervent piety links a man to God, and God is omnipotent. The best work is often achieved by people of moderate intellectual gifts. This is a happy fact, because men of genius are scarce; but grace accumulates at compound interest.
Whole-souled religion is equal to all weather and all kinds of work. It never “commutes” with the Master for half-fare or easy terms. Rather does it relish the stern severities of duty. If the discharge of duty requires a pinch, he bears it without flinching. When doubtful questions come up, he gives Christ the casting vote. He is as fervid and as faithful during the ordinary times in the church as he is amid the glow of a revival. When others cool off he keeps on a steady anthracite fire in his heart. For him to live is Christ; the cross he carries becomes to him a crown. We pastors grow sick and weary of the half-hearted professors who require coaxing and bribing—who are willing to go heavenward provided that they are allowed a choice seat in a cushioned car. But commend me to the conscientious, self-consecrated Calebs, who discerning the goodly land afar off are ready for a long march on God’s “rations,” and with some hard fighting by the way. Reader, would you win this joy and glory and crown? Then seek a fresh baptism of the Spirit, and surrender your whole heart to the keeping of your Redeemer.
—Rev. Theo. Cuyler, D. D., in Christian at Work.
ELOQUENT PREACHING.
ONE of the special dangers and defects of preaching in this country is connected with the popular liking of oratory in the pulpit, the demand for what is called eloquent preaching. The common American idea of pulpit eloquence is low and sensational. It means a chiefly rapid and emphatic utterance of sonorous sentences, with something extreme, violent, and paradoxical in the thought presented, though not much thought is required. People demand of the preacher that he shall arouse and excite them, and they enjoy with a kind of voluptuousness, the temporary stimulus and thrill of emotion which the preaching always causes. It results from the laws of mental action that preaching of this kind does not inspire consciousness nor tend to practical moral activity. It necessarily produces and fosters mental conditions which are extremely unfavorable to spirituality of character and life.
This appetite for eloquence, working with other tendencies of the age, has helped to make the preaching in this country dramatic and entertaining, but, in large measure, unspiritual. This, I think, can be rightly regarded only as a calamity, a tendency opposed to the interests of a religion, adapted to weaken and subvert it, and to lead the people who are influenced by it into a region where religion will be impossible or regarded as unnecessary. This is one of the most important among the unfavorable tendencies of the age. It has made preaching more attractive and interesting to the masses, but this has been accomplished by sacrificing much that is essential in religion itself.—Atlantic Monthly.
STUNG TO DEATH.
WE sometimes hear of a person being stung to death, but there are more deaths caused by stinging than most people suppose. A bee in inflicting a sting, it is said, leaves its barbed weapon in the wound, and being thus mutilated inevitably dies. In ninety-nine cases out of a hundred the stinger dies, while the person stung lives. The bee stings itself to death in trying to sting somebody else. There are men and woman who might learn a lesson from this fact. If you purpose to sting others, remember that you may be more likely to injure yourself than them. Your stinging may hurt others, and kill yourself. "If a man will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile."—The Christian.
The Restraints of the Christian Life
By Congregationalist
The railings upon a bridge do not hinder you from making progress in every proper manner, and as rapidly as possible. They only hinder you from falling off at either side. No one in his senses ever objects to them. Like them are the restraints of the Christian life. These are no hindrances to your worthy and ennobling desires. They only check you when, either thoughtlessly or in temporary consent to temptation, you are about to endanger your spiritual safety.
Receiving Just Censure
If one speaks ill of thee, consider whether he has truth on his side; and if so, reform thyself that his censures may not affect thee.