Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 1, 1875
FASTING
By D. T. Bourdeau
BY ELD. D. T. BOURDEAU.
TEXT: “And the disciples of John and of the Pharisees used to fast; and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.” Mark 2:18–20.
Owing to the abuses of this subject, an impression prevails with many that fasting is a duty of minor importance, if indeed it should be practiced at all. Not a few, looking at fasting only through the practice of the Roman Catholic Church, and through the spirit of bigotry and self-righteousness that characterized the Pharisees of old, regard it as one of those duties which were peculiar to Old-Testament times, and which passed away with the ushering in of the new dispensation. But in our text the Saviour takes a different view of the subject. He teaches that when he should be taken away his children would fast. While he was with them they could rejoice; but when he should be taken away, then they would have occasion to fast.
Immediately after his baptism, and just before entering upon the more public duties of his mission, Jesus engaged in a long fast; and at the close of this fast, he, in his notable sermon on the mount, spoke thus on the subject of fasting: “Moreover when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.” Matt. 6:16–18.
If fasting was to cease with the old dispensation, would Christ have been thus particular in giving instructions on the course to be pursued in fasting? Would we not, in that case, expect him to speak on this wise: The hypocrites do thus and so when they fast; but do not as they do, I say unto you, Fast not at all? Our Saviour here exposes the selfish object that some had in fasting; namely, to be seen of men. Those who fasted with this object in view received their reward in the praise of those of their class, and that was all the reward that such would ever have. But those who, so far as the applause of men is concerned, fasted as though they were alone and secluded from all, and who fasted with the sense that God saw and knew them, although they might not receive the praise of men, would, nevertheless, be rewarded by God openly. Here is, indeed, great encouragement for those who fast according to the will of God.
As we might expect from the teachings of Christ, the apostolic church attached great importance to fasting, which was practiced in times of perplexity, when special wisdom was needed in regard to decisions having an important bearing on the prosperity of the cause. Acts 13:1–3. It was resorted to when men were emerging out of darkness and searching for light; Acts 9:9; 10:30; when men were ordained elders, and set apart to an important work. Acts 13:3; 14:23. Paul speaks of it as a necessary practice among Christians who had received the gospel under his labors. “That ye may give yourselves to fasting and prayer,” is his language to the church at Corinth; 1 Cor. 7:5; to whom he also speaks of his own example by way of commendation, for the sake of the gospel, thus: “In hunger and thirst, in fastings often;” “in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings.” 2 Cor. 11:27; 6:4, 5.
There is no evidence from the New Testament that stated fasts, occurring on certain days of certain months, or during certain periods of the year, were instituted for this dispensation. The time or times of fasting seem to have been left optional, or, rather, the wants, circumstances, and emergencies of the church and of individuals in the light of such Scripture examples as are not connected with types, indicate when fasting is necessary.
We should avoid the error of regarding fasting as a work of supererogation whereby we may merit pardon and the favor of God. We should regard fasting as a means of grace, as one of the helps that God grants us to obtain his unmerited favor. None of our actions, however commendable they may be, can be better than what the law of God requires of us, so that nothing that we can perform can offset against and cancel our past sins, and merit for us the favor of God. Yet the plan of God is such that his mercy is bestowed on conditions. How inconsistent, then, is that view of the subject which makes fasting a means of display and self-justification!
The fast that is acceptable to God is that which is from the heart, whose praise is not of men but of God. It grows out of a deep sense of our unworthiness, and dependence on God, and of our great need of God’s help. It is accompanied with deep and heartfelt humility in view of past sins, with confession of sins, and contrition or sorrow for them, and with an earnest deprecation of God’s displeasure, and humble supplication that he would avert his judgments. It embraces a turning away from sin and intercession with God for such spiritual and temporal blessings upon ourselves and others as are needful. It evinces that the soul longs more for victory over sin, for spiritual food, and for the favor and blessing of God, than it does for natural food and the gratification of the appetites and passions.
Such a fast as this is a mighty means of grace, and is sure to bring victory and relief when other means have failed. The Scriptures abound with striking illustrations of this truth, and since the Bible was written many have been enabled to testify to this truth from blessed experience.
Moses, as a type of Christ, fasted forty days, during which he communed with God, having a high sense of God’s holy law, which he was to receive from Jehovah for the people; and emerging out of this long fast his face shone with the glory of God. Elijah, as a type of John the Baptist and of those who will prepare for the second coming of Christ, and to meet the “dreadful day of the Lord,” Mal. 4, etc., was abstemious in his diet, and following a long abstinence, employed in close converse with God and in self-abasement, he received more than usual grace and power to finish up his work, and then is translated to Heaven without tasting death. At the close of Christ’s protracted fast the angels of God ministered unto him, and he entered upon the work of preaching “in the power of the Spirit.”
In the days of the judges, the children of Benjamin rebelled against and threatened to vanquish the ten tribes, who humbled themselves and took to prayer and fasting, and obtained a great deliverance. Judges 20. In the days of Jehoshaphat, the children of Moab and the children of Ammon and others came against Judah in battle, and it seemed as though, unless God made bare his arm in behalf of his people, they would be swallowed up. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah, which was responded to. A very encouraging testimony came from God through a prophet, giving instructions as to what course Judah should pursue. The testimony was heeded, and victory came to God’s people. 2 Chron. 20.
A fearful threatening of impending judgment comes to wicked Ahab, who rends his clothes, puts sackcloth upon his flesh, and fasts; and God thus speaks of him to Elijah: “Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days.” 1 Kings 21. In the time of Esther, Haman the Agagite, the Jews’ enemy, succeeded in inducing Ahasuerus, king of Persia, to pass a decree that all the Jews should be killed. At the command of Esther, the Jews fasted for her, and neither ate nor drank three days, night or day, and a mighty deliverance came to the Jews, who were saved from the wicked plot of Haman.
The Ninevites, although outside of God’s chosen people, present a most remarkable case of the benefit of genuine fasting. God threatened them through Jonah with immediate destruction, because of their great wickedness; whereupon they “believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water; but let man and beast be covered with sackcloth, and cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands.” Jonah 3:5–8.
In view of this wonderful change in this people, God changed his purposes concerning them and gave them a new probation, saving them from the threatened calamity. How different is this fast in its nature, proclamation, and results, from most of our national fasts, which might more properly be called occasions of pleasure, feasting, and sin, than occasions of mourning, fasting, and reform.
When Ezra was about to start from Babylon with a small company to go and rebuild Jerusalem, he was ashamed to require of the king a band of soldiers and horsemen to help them against the enemy on the way; but he and his people found in prayer and fasting a greater safeguard than they would have found in an army well equipped and well drilled. Ezra 8. See also Neh. 9. It was by fasting, prayer, humiliation, and confession, that Daniel obtained valuable knowledge in which we now rejoice. Dan. 9, etc. Cornelius fasted and prayed, and God sent him Peter with the instruction he so much needed, and for which he was doubtless thirsting. Acts 10:30, etc. Saul at his conversion is arrested by the mighty power of God, and is three days without eating or drinking. He prays, evidently hungering for the words of life, and longing for light and freedom, and Ananias is instructed in vision to go and meet his pressing wants.
So far as abstinence from food is concerned, it may be said that, owing to different circumstances and different conditions of health, there are different grades of fasting. In cases of robust persons, it may on certain occasions be proper to abstain wholly from food for a certain period; while in other cases to eat more sparingly, to abstain from “pleasant” food, and to partake of a smaller variety of food, is all that may be expected. The good God who has made us to live and enjoy health does not require us to pursue a course that would be destructive of health, and that would so enfeeble us as to prevent our engaging properly in important duties embraced in fasting. Strong David could fast to profit and acceptance until his knees were weak, while a similar course in others would be objectionable.
Proper fasting is a healthful practice, and has often been known not only to cure disease, but also to prevent threatening maladies and prolong life. Our readers are perhaps acquainted with the history of Pomponius Atticus, who, despairing of life, and having made up his mind to die of hunger, found himself healed after a few days of entire abstinence. The same thing is also related of the Stoic Cleanthus, who died at the age of one hundred. From this standpoint fasting was practiced by the bitterest enemies of Christianity. Julian, the apostate, was so exact in this observation that it is said he outdid the priests themselves.
Although we are far from indorsing, from a religious view of the subject, fasting as practiced by the Catholic Church, we are forced to admit that it has been a benefit to many healthwise, especially during the period of lent, following the clogging up of the system with impurities through the excessive use of flesh-meats, etc., in the winter; from which impurities the system should be relieved as the spring opens, to obviate fevers and other serious maladies.
Fasting is very useful in attending to self-examination and close and deep study of any kind. Newton ate only bread during those days in which he engaged in those great labors which have immortalized his name. For forty years Buffon took no other food at his breakfast. Seneca, the philosopher, lived principally on fruits and vegetables, remarking that abstinence from flesh-meats rendered his mind more clear and penetrating.
Although we do not approve the course of the church of Rome in the fourth century, in turning the Sabbath of the Lord into a fast, to make it despicable in the eyes of the people, we think it would be very proper for the laboring classes, who, to sustain nature, are compelled to use a larger amount of food than others, to eat less on the Sabbath than on the laboring days. Nature requires less that day, and to then partake largely of food,2and of different kinds of food, without taking the usual amount of physical exercise, beclouds the mind and unfits it to properly engage in devotional exercises, and to render unto God the service that he justly demands.
Fasting lies at the very foundation of self-denial, and is highly necessary to keep the body and the selfish propensities in subjection, and to cultivate benevolence and reverence, equal love to our fellow-men, and supreme love to God. Isa. 58. God cannot accept our fast unless it embraces these essential traits. But these excellent qualities cannot be developed where the appetites and selfish organs are unduly cultivated.
It is a law in religion, as well as in the human organism, that when one class of organs is exercised to excess the other organs must become enfeebled and be inefficient in performing their functions. If the vitality of the system is drawn to the appetites and the selfish organs by their undue exercise, the result will be selfishness, a lack of reverence for superiors, worldly-mindedness, sensuality, a want of aptitude to discern and appreciate divine things, and to manifest an interest in those parts of religion that require sacrifices and self-denial. Can we, therefore, lay too much stress on curbing the appetites, especially as they have been strengthened and perverted in each successive generation.
“The Jews,” says Mr. Buck in his Theological Dictionary, “had every year a stated and solemn fast on the tenth day of the month Tisri [the seventh month], which generally answered to the close of our September. This solemnity was a day of strict rest and fasting to the Israelites. Many of them spent the day before in prayer, and such like penitential exercises. On the day itself, at least in later times, they made a tenfold confession of their sins, and were careful to end all their mutual broils.” See Lev. 16; Num. 29:7, 12; Lev. 23:23, 32.”
This was a most solemn day with Israel. It was the day of atonement, the day of judgment and of the cleansing of the earthly sanctuary, the day in which the high priest finished up the yearly round of service in the sanctuary. And as we believe that we have reached the antitypical day of atonement at the close of all prophetic periods, Dan. 8:14, and that Christ is now finishing up his work as our great High Priest in the heavenly sanctuary, how proper it is for us to engage in the work typified by the fasting and reforming of the Jews on their great day of atonement. Hence it is that when the day of the Lord cometh, and is nigh at hand, we are commanded to “sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts; let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thy heritage to reproach, that the heathen should rule over them; wherefore should they say among the people, Where is their God?” Joel. 2.
May the emergencies of the times lead us to engage in this fast.
HYMN OF THE LAST DAYS.
By H. Bonar
Help, mighty God!
The strong man bows himself,
The good and wise are few,
The standard-bearers faint,
The enemy prevails.
Help, God of might,
In this thy church’s night!
Help, mighty God!
Evil is now our good,
And error is our truth,
Darkness is now our light,
Iniquity o’erflows.
Help, God of might,
Defend, defend the right!
Help, mighty God!
Men turn their ear away
From the great voice divine;
And each one seeks his own
Dark oracles of lies.
Help, God of might,
The idols, Lord, affright!
Help, mighty God!
Men slight the grace divine,
They mock the glorious love;
And the great gift of God
Is a thing of nought.
Help, God of might,
The foe arise and smite!
Help, mighty God!
The blind now lead the blind,
Man has become as God;
The tree of knowledge now
Bears its last ripest fruit.
Help, God of might,
For us come forth and fight!
Help, mighty God!
The perfect word of Heaven
Is as a Sibyl’s scroll;
And the great mount of God
Is as Dodona’s shrine.
Help, God of might,
And in the dark give light!
Help, mighty God!
The world is waxing gray,
And charity grows chill,
And faith is at its ebb,
And hope is withering!
Help, God of might,
Appear in glory bright!
—H. Bonar.
The Law of Liberality.
THERE was, in one of the Northern States, a deacon of remarkable liberality. To every benevolent and Christian enterprise he contributed with princely munificence. His brethren became apprehensive that he would reduce himself to poverty. After due consultation, the pastor was appointed to inform the deacon that his brethren thought him too liberal, and wished him to curtail his gifts. The pastor entered on the performance of the duty with all possible delicacy. “My brother,” said the watchful shepherd, “I am requested by your brethren to say that they fear you are too liberal, and are in danger of bringing yourself and family to poverty. They wish you to be more sparing in your gifts.”
“But,” replied the deacon, “I have not yet reduced myself to poverty; my family are comfortably supported, my children are receiving an education, and my property is constantly increasing in value. I cannot give less—I have been thinking lately that I ought to give more.” The pastor found the deacon incorrigibly bent on doing good, and returned home deeply impressed with the words of the generous man, and earnestly meditating on his strong faith and disinterested liberality.
Early next morning, the deacon saw his pastor approaching with hurried steps. “My brother,” said the minister, “I was wrong, and you were right. The Lord convinced me last night in a dream that you will lose nothing by your liberality. I thought I saw you standing on the ocean shore, with a large basket of crackers on your arm. You took out handful after handful of crackers and threw them into the water. The receding wave quickly bore them out of sight, and I thought your crackers would soon be all wasted. But I looked a little while, and I saw the rising wave bring them back to your feet swelled into large loaves.”
“Why,” said the pious deacon, “this is just what I have been taught by my Bible: ‘Cast thy bread upon the waters; for thou shalt find it after many days.’”—Sel.
The Prayer-Meeting.
I LOVE THE PRAYER-MEETING,
1. BECAUSE, after the toils and perplexities of the day, my mind finds a sweet relief from the burdens that have oppressed it. The privilege of praying for others relieves my own heart. My repinings are lost in anxieties for them. “When I went into the sanctuary, then understood I their end.”
2. There I often obtain new views of truth. A spark is struck from the word of God that kindles a flame in my heart. A vein hitherto hidden is opened. My soul bows down to drink the reviving element, and is refreshed.
3. It brings me near to God. It is the place of special promise: “Where two or three are gathered together in my name, there am I in the midst of them.” If many are absent, God is always there. I am never disappointed in this. He never stays away. If but “two or three” meet, he condescends to make “one.” And what a “one” he is! We see him not, but we feel his presence; we hear him not, but something seems to say, “Lo, I am in the midst of you.”
4. It brings me nearer Heaven. Like Jacob, we are often constrained to say, “This is the gate of Heaven.” Here I come to look upon my Saviour, and the glories of my future eternal home.
IT IS THE CHURCH THERMOMETER.
Well what is that? Ask any veteran pastor who has weathered the storms and rejoiced in the sunshines of a long ministerial life, and he will tell you that it is the social prayer-meeting. The true thermometer of a church, to indicate its spiritual temperature, is the weekly gathering around the mercy-seat. A cold prayer-meeting makes a cold church. It is at once the cause and effect of spiritual declension.
And as a church has no surer symptom of decay than a decaying prayer-meeting, so nothing feels the approach of a revival so palpably as the place of prayer. A revival begins there commonly. The deserted seats are filled. Those who “could not leave their business,” now find but little difficulty in closing the doors of their shops or their counting rooms. The absent Thomases are once more with the deserted flock of disciples, and wonder to find their Saviour there too, saying, “Peace be unto you!” Those who seldom prayed are now ready to pour out their souls in supplication. A latent power is developed in the church, which astounds both pastor and people.
The prayer-meeting, too, becomes a place for communion with each other, as well as for communion with God. Old differences are forgotten; old wounds are healed; church members will grasp each other’s hands, and inquire about their neighbors’ spiritual health.
The experienced mariner constantly “consults the glass.” Brethren, if we are wise, we, too, will keep a lookout upon the thermometer of the church. A prayer-meeting below freezing point is a fatal indication.
GO TO THE PRAYER-MEETING.
1. It will be a relief to your conscience. It will be redeeming the solemn pledge which you made before angels and men, when you gave yourself to Christ and to his church. You cannot have a peaceful conscience while thus disregarding the vows of God which are upon you.
2. It will bring great good to your own soul. You will be refreshed and gladdened in spirit; you will have new and more satisfying evidence of your being a child of God, and will be prompted to new activity in his service.
3. If you are prompt and regular at the prayer-meeting, it will greatly encourage your pastor. His labors are arduous, and his discouragements are many—his night watchings often. Allow not his heart to sink at the thought that you have forsaken the place of weekly prayer. Encourage him by your constant presence, and you will be repaid a hundred fold in the increased happiness and usefulness of your pastor.
4. Go to the prayer-meeting. It will strengthen your brethren. It will animate their hearts, and make them feel strong in the day of trial. The few who have borne the heat and burden of the day sometimes feel sad because no more “come up to the help of the Lord against the mighty.” Yet they are resolved never to abandon the cause, for they have enlisted for life. Go stand by their side, and share the burdens and toils, and you will also share their abundant rewards.
5. Your weekly presence at the prayer-meeting will have a powerful influence upon the unconverted. When they see your perseverance in Christian duty, united with a consistent life, they will take knowledge of you that you have been with Jesus; they will be constrained to go themselves to a place that is so constantly attractive to you, and may, through your instrumentality, be brought to a saving knowledge of Christ. Be punctual, then, at the prayer-meeting, for the sake of those around you, who are “without hope and without God in the world.”
6. Above all, go to the prayer-meeting because it will glorify God. This is the great object for which Christians should live. “Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.” In the spiritual prayer-meeting, God is greatly honored by the growth of Christians in grace and in knowledge, and by the marvelous displays of the Spirit’s power in the conviction and conversion of men. Go, through the storm, the cold, and the heat; go, though but two or three are inclined to meet you there; go, though worldly cares press hard; go, meet the people of God for prayer, and you will meet your Saviour also, and be richly blessed.
Reader, Do you go to the prayer-meeting?WILL you go henceforth?—Sel.
Necessity of Correct Views on Minor Points.
By C. H. Bliss
It often happens, in the religious world, that individuals become so wrapt up in contemplating the importance of some particular religious tenet as to be really blind to the fact that there is any other point of any value whatever. Such are generally spoken of as riding a hobby. While it is perhaps true that there are degrees of importance to be attached to religious doctrines, none ought to be regarded as non-essential; for “all Scripture given by inspiration . . . is profitable, for doctrine, for reproof, for correction, for instruction in righteousness,” &c. There are no non-essentials taught in the Bible, yet there is, of course, a proper time and place for the presentation of every point of Bible truth.
The wants of the people are different at different times. It often happens that the masses of the people fall into error, both theoretical and practical, which is ruinous in its effect; as, for instance, Roman Catholicism, with its legion of errors; also spiritualism, rationalism, Universalism, and many other isms, which are taking thousands in their delusive snares, and deceiving the world by their siren songs of peace and safety. These need to be exposed, and to do it, secondary questions, so-called, must be discussed.
The doctrine of the temporal millennium (the world’s conversion) is also heralded from almost every pulpit in the land. This doctrine deceives its millions and causes thousands to fall into that spiritual sleep and lethargy which often knows no waking. This question, pro and con, may be stated as follows: Is the plan of salvation offered through Jesus Christ for the purpose of converting the world, and bringing them up to that standard of piety taught therein? or is it for the purpose of redeeming a class of people out of the world? The decision of this question, called by many a minor point, will have much to do in shaping the conduct of all, and especially of the ministers.
It is no wonder that religious leaders who have adopted the theory of the world’s conversion have so lowered the standard of church discipline as to be able to embrace the masses.
If they believe in the world’s conversion, and that we are just entering upon the dawn of this glorious era, how can they consistently do otherwise than to bring their religion down to the people? It needs no argument to convince the careful observer that this has been done. It certainly must be admitted that, if that high tone of practical godliness, taught by the founders of most of the religious sects and embraced in their creeds, were strictly enforced among the popular churches of the day, nearly every one of them would be swept out of existence.
On the other hand, those who look upon the Christian religion as the means by which a class are to be redeemed out from among the world will direct their labor to that end; and if this were the true position, it would be expected that there would be a great difference between the life of the Christian and that of the worldling. One who believes this, and fails to see this difference manifested by those who profess religion, cannot do otherwise than refuse to acknowledge them as Christians. If it becomes evident (as it certainly has) that the majority of those who profess religion and3are members of the churches are but little better than the world in their daily life, the churches must be regarded as churches of the world, let their profession be what it may.
That this last position is the correct one, is evident from the words of Christ. He says, “They are not of the world, even as I am not of the world.” Again “I have chosen you out of the world, . . . ye are not of the world, . . . the world hateth you.” Paul adds, “Come out from among them [the world], and be ye separate.” Surely this is sufficient to settle the matter, though many other equally plain testimonies might be given. There is just as much difference between choosing the world and choosing a people out of the world, as there is between the conversion of the world and its destruction.
Those who accept this position will require no evidence, perhaps, except that obtained by a little observation, to convince them, if candid, that the views advocated by S. D. Adventists concerning the fallen condition of the popular churches of the day are correct; and this will open the way for the reception of many of the prominent doctrines advocated by this people. The reception or rejection of one of these so-called minor points will often lead to the reception or rejection of the whole. The truth is much like a chain; if we put our finger firmly in one link, we must either remove it or take the whole of the chain with us, though of course this comparison will not hold in every case.
It is true that what we call present truth has its suns, its moons, and its satellites; yet, like the members of the solar system, its doctrines are so closely related, and dependent upon one another for life, that if one is rejected or thrown out, the whole machinery is disturbed. While I pen these thoughts, my confidence in all the various doctrines connected with what we recognize as the third angel’s message is increased. And, with hundreds of others, I would join my voice in publicly giving thanks to God for giving us a clear, harmonious system of Bible truth.
C. H. Bliss.
“With Both Hands Earnestly.”
This is the way the wicked work. The burglar, the miser, and the ruiner of men's souls, do their bad work in this way. All success requires just such work. The men who have done anything well were not lazy. The great masters of art or science became such by dint of persevering, enthusiastic toil. They would say that “genius” means the talent of working with “both hands earnestly.”
If we only could see in the church of Christ more such workers as we see engaged in the business of the world, how rapidly the world would be changed for the better! But alas! we find many who work with neither hand for Christ. They have not lost their hands by accident; even if they had, they might be told of the paralytic who could not move either leg or arm, and nevertheless taught himself to paint pictures, which were gems of art, as well as of patient effort, by holding his pencil between his teeth; but they do not feel like doing anything for Christ. “Hands have they, but they handle not.” They lean upon the fence of the Lord's vineyard, looking at the work to be done, lamenting the lack of laborers, but not lifting a finger to help. They cannot be familiar with the epistle of St. James. They have considerable to say about salvation by grace. “Not by works of righteousness which we have done,” will have to be their plea at last. They seem to regard the church as a hospital or boarding-house, where they can sleep, be fed, and keep warm with a “comfortable hope.”
There are also many one-handed Christians. These appear to be only one-half converted. They are not wholly idle, or without interest in the cause of Christ; but they have no eagerness to succeed in Christian work. They do just enough to appear respectable Christians. They can exhort sinners “with both hands earnestly” across the prayer-meeting room to come to Jesus; but their zeal is all used up at the close of the meeting. They have times of starting up to do something for the Lord, but they do not keep at their work. They have no passion for winning souls to Christ. They do not hunger and thirst after righteousness. They cannot say, “Rivers of water run down mine eyes, because they keep not thy law.” Therefore they do not work “with both hands earnestly.”
If any one would accomplish even a little for his Saviour he should try to do a great deal. If he be content with doing only a little, he will fail of doing even that. Let him imitate the enthusiasts in art, and do with all his might whatever he has on hand to do, and he will be blessed with the joy of success.
If one has very much love for his Saviour, he will do his best. A Christian is one who wishes to do all he can. He will train himself for more effective work. He will live for this. Reader, do you ask, How can I have this spirit? Then think a great deal of Christ; talk with him often about this, and about his death on the cross for you; and begin, without waiting, to do something for him “with both hands earnestly.” Then you shall hear him say to you, “Well done.”—Christian Banner.
BOTH SIDES.
By Sel.
A man in his carriage was riding along,
A gaily dressed wife by his side;
In satin and laces she looked like a queen,
And he like a king in his pride.
A wood-sawyer stood on the street as they passed;
The carriage and couple he eyed;
And said, as he worked with his saw on a log,
“I wish I was rich and could ride.”
The man in the carriage remarked to his wife,
“One thing I would give if I could—
I’d give my wealth for the strength and the health
Of the man there sawing the wood.”
A pretty young maid, with a bundle of work,
Whose face, as the morning, was fair,
Went tripping along with a smile of delight,
While humming a love-breathing air.
She looked on the carriage; the lady she saw
Arrayed in apparel so fine,
And said in a whisper, “I wish from my heart
Those satins and laces were mine.”
The lady looked out on the maid with her work
So fair in her calico dress,
And said, “I’d relinquish position and wealth,
Her beauty and youth to possess.”
Thus it is in the world, whatever our lot,
Our minds and our time we employ
In longing and sighing for what we have not,
Ungrateful for what we enjoy.