Signs of the Times, Vol. 5, No. 33. (8/28/1879)

Signs of the Times

Aug 28, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Aug 28, 1879

General Articles.

By Ellen G. White

The Sufferings of Christ.

BY MRS. E. G. WHITE.

(Concluded.)

CHRIST felt much as sinners will feel when the vials of God's wrath shall be poured out upon them. Black despair like a pall of death will gather about their guilty souls, and then they will realize to the fullest extent the sinfulness of sin. Salvation has been purchased for them by the suffering and death of the Son of God. It might be theirs if they would accept of it willingly, gladly; but none are compelled to yield obedience to the law of God. If they refuse the heavenly benefit, if they choose the pleasures and deceitfulness of sin, they can have their choice, and at the end receive their wages, which is the wrath of God and eternal death. They will be forever separated from the presence of Jesus, whose sacrifice they had despised. They will have lost a life of happiness, and sacrificed eternal glory, for the pleasures of sin for a season.

Faith and hope trembled in the expiring agonies of Christ, because God had removed the assurance he had heretofore given his beloved Son of his approbation and acceptance. The Redeemer of the world then relied upon the evidences which had hitherto strengthened him, that his Father accepted his labors and was pleased with his work. In his dying agony, as he yields up his precious life, he has by faith alone to trust in Him whom it has ever been his joy to obey. He is not cheered with clear, bright rays of hope on the right hand nor on the left. All is enshrouded in oppressive gloom. Amid the awful darkness which is felt even by sympathizing nature, the Redeemer drains the mysterious cup to its dregs. Denied even bright hope and confidence in the triumph which will be his in the near future, he cries with a loud voice, "Lord, into thy hands I commit my spirit." He is acquainted with the character of his Father, his justice, his mercy, and great love. In submission he drops into the hands of his Father. Amid the convulsions of nature are heard by the amazed spectators the dying words of the Man of Calvary, "It is finished."

Nature sympathized with the sufferings of its Author. The heaving earth, the rent rocks, and the terrific darkness, proclaimed that it was the Son of God that died. There was a mighty earthquake. The vail of the temple was rent in twain. Terror seized the executioners and spectators as they beheld the sun vailed in darkness, and felt the earth shake beneath them, and saw and heard the rending of the rocks. The mocking and jeering of the chief priests and elders was hushed as Christ commended his spirit into the hands of his Father. The astonished throng began to withdraw, and grope their way in the darkness to the city. They smote upon their breasts as they went, and in terror, speaking scarcely above a whisper, said among themselves, "It is an innocent person that has been murdered. What if, indeed, he is, as he asserted, the Son of God?"

Jesus did not yield up his life till he had accomplished the work which he came to do, and exclaimed with his departing breath, "It is finished!" Satan was then defeated. He knew that his kingdom was lost. Angels rejoiced as the words were uttered, "It is finished." The great plan of redemption, which was dependent on the death of Christ, had thus far been carried out. And there was joy in Heaven that the sons of Adam could, through a life of obedience, be finally exalted to the throne of God. Oh, what love! What amazing love! that brought the Son of God to earth to be made sin for us, that we might be reconciled to God, and elevated to a life with him in his mansions in glory. And oh! what is man that such a price should be paid for his redemption?

When men and women can more fully comprehend the magnitude of the great sacrifice which was by the Majesty of Heaven in dying in man's stead, then will the plan of salvation be magnified, and reflections of Calvary will awaken sacred and living emotions in the Christian's heart. Praises to God and the Lamb will be in their hearts and upon their lips. Pride and self-worship cannot flourish in the hearts that keep fresh in memory the scenes of Calvary. This world will appear of but little value to those who appreciate the great price of man's redemption.

All the riches of the world are not of sufficient value to redeem one perishing soul. Who can measure the love Christ felt for a lost world, as he hung upon the cross, suffering for the sins of guilty men? This love was immeasurable, infinite.

Christ has shown that his love was stronger than death. Even when suffering the most fearful conflicts with the powers of darkness, his love for perishing sinners increased. He endured the hidings of his Father's countenance, until he was led to exclaim in the bitterness of his soul, "My God, my God, why hast thou forsaken me?" His arm brought salvation. The price was paid to purchase the redemption of man, when, in the last soul-struggle, the blessed words were uttered, which seemed to resound through creation, "It is finished."

Many who profess to be Christians become excited over worldly enterprises, and their interest is awakened for new and exciting amusements, while they are cold-hearted, and appear as if frozen in the cause of God. But here is a theme, poor formalist, which is of sufficient importance to excite you. Eternal interests are here involved. The scenes of Calvary call for the deepest emotions. Upon this subject you will be excusable if you manifest enthusiasm. That Christ, so excellent, so innocent, should suffer such a painful death, bearing the weight of the sins of the world, our thoughts and imaginations can never fully reach, so that we can comprehend the length, the breadth, the height, and the depth, of such amazing love. The contemplation of the matchless love of the Saviour, should fill and absorb the mind, touch and melt the soul, refine and elevate the affections, and completely transform the whole character. The language of the apostle is, "I determined not to know anything among you, save Jesus Christ and him crucified." And we may look toward Calvary, and also exclaim, "God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world."

Considering at what an immense cost our salvation has been purchased, what will be the portion of those who neglect so great salvation? What will be the punishment of those who profess to be followers of Christ, yet fail to bow in humble obedience to the claims of their Redeemer, and who do not take the cross, as humble disciples of Christ?

Some have limited views of the atonement. They think that Christ suffered only a small portion of the penalty of the law of God, and that while the wrath of God was felt by his dear Son, they suppose that he had, through all his painful sufferings, the evidence of his Father's love and acceptance, and that the portals of the tomb before him were illuminated with bright hope. Here is a great mistake. Christ's keenest anguish was a sense of his Father's displeasure. His mental agony because of this was of such intensity that man can have but faint conception of it.

With many the history of the humiliation and sacrifice of our divine Lord does not stir the soul and affect the life any more, nor awaken deeper interest, than to read of the death of the martyrs of Jesus. Many have suffered death by slow tortures. Others have suffered death by crucifixion. In what does the death of God's Son differ from these? It is true he died upon the cross a most cruel death; yet others for his dear sake have suffered equally, as far as bodily torture is concerned. Why, then, was the suffering of Christ more dreadful than that of other persons who have yielded their lives for his sake? If the sufferings of Christ consisted in physical pain alone, then his death was no more painful than that of some of the martyrs.

But bodily pain was only a small part of the agony of God's dear Son. The sins of the world were upon him, and also the sense of his Father's wrath as he suffered the penalty of the law. It was these that crushed his divine soul. It was the hiding of his Father's face, a sense that his own dear Father had forsaken him, which brought despair. The separation that sin makes between God and man was fully realized and keenly felt by the innocent, suffering Man of Calvary. He was oppressed by the powers of darkness. He had not one ray of light to brighten the future. And he was struggling with the power of Satan, who was declaring that Christ was in his hands, and that he was superior in strength to the Son of God, that God had disowned his Son, and that he was no longer in the favor of God any more than himself. If he were indeed still in favor with God, why need he die? God could save him from death.

Christ yielded not in the least degree to the torturing foe, even in his bitterest anguish. Legions of evil angels were all about the Son of God, yet the holy angels were bidden not to break their ranks and engage in conflict with the taunting, reviling foe. Heavenly angels were not permitted to minister unto the anguished spirit of the Son of God. It was in this terrible hour of darkness, the face of his Father hidden, legions of evil angels enshrouding him, the sins of the world upon him, that the words were wrenched from his lips, "My God, my God, why hast thou forsaken me?"

We should take larger, broader, and deeper views of the life, sufferings, and death of God's dear Son. When the atonement is viewed correctly, the salvation of souls will be felt to be of infinite value. In comparison with the worth of everlasting life everything else sinks into insignificance. But how have the counsels of this loving Saviour been despised by many. The heart's devotions have been to the world, and selfish interests have closed the door against the Son of God. Hollow hypocrisy and pride, selfishness and gain, envy, malice, and passion, have so filled the hearts of many that Christ can have no room.

He was eternally rich, "yet for our sakes became poor, that we through his poverty might be made rich." He was clothed with light and glory, surrounded with hosts of heavenly angels awaiting to execute his commands. Yet he put on our nature, and came to sojourn among sinful men. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God." Here is love that no language can express. Our souls should be enlivened, elevated, and enraptured with the theme of the love of the Father and the Son. "And every man that hath this hope in him purifieth himself, even as he is pure." The followers of Christ should learn here to reflect back in some degree that mysterious love, preparatory to joining all the redeemed in ascribing "Blessings, and honor, and glory, and power unto Him that sitteth upon the throne, and unto the Lamb forever and ever."

The Immortality of the Soul.—History of the Doctrine.

By Dudley Marvin Canright

(Continued.)

ANCIENT PERUVIANS.

THE Peruvians were among the oldest and most civilized of the nations of South America at the time of its discovery by the Spaniards. A high authority thus states their faith: "They did not understand that the future life was spiritual, but believed it to be corporeal, like this one." "The Incas believed in a universal resurrection, not for glory or punishment, but for a reward of this temporal life. They took extreme care to preserve the nail-parings and the hairs that were shorn off or torn out with a comb, placing them in holes or niches in the walls; and if they fell out, any other Indian that saw them picked them up and put them in their places again. I very often asked different Indians, at various times, why they did this, in order to see what they would say; and they all replied in the same words, saying, 'Know that all persons who are born must return to life, and the souls must rise out of their tombs, with all that belonged to their bodies.'" (Garcilasso de la Vega, First Part of the Royal Commentaries of the Incas [1609], London. Book ii, chap. 2.)

They believed in the sleep of the dead and the resurrection.

THE CHIBCHAS.

The Chibchas were another nation of South America. They believed the same as the Peruvians on this point. They "acknowledged that there was something immortal in man, but they did not distinguish the soul from the body." (Descriptive Sociology, by Spencer, No. 2, p. 43.)

"These Indians had the tradition from their ancestors that there would be a universal judgment. They believed that the dead were then to be raised and to live forever in this earth in the same way as they live now." (Ibid.)

They received these doctrines from tradition, and how remarkably their views harmonize with the Bible!

THE AFRICANS.

Even among some of the degraded negro tribes of Central Africa, the notion of a resurrection is still held from tradition.

"The negroes in Ardrach carefully preserve nails and hair which have been cut off, in order that souls, which on rising out of their graves have to be united with their former bodies, may not need to search long for them." (Bastian Mensch, ii, p. 357.)

The Ashantees "supposed that their friends live over again in the other world the lives which they led on earth." (Beecham, p. 180.)

The Bushmen regard death as a sleep. One of their proverbs is, "Death is only a sleep." (Descriptive Sociology, No. 4, p. 28.)

THE HAWAIIANS.

These Islanders believe in the resurrection of the dead. Mr. Ellis relates a long conversation with them upon this point, in which he says they told him that "all the people who had died would be restored to life," and "live in Hawaii again." (Polynesian Researches, by Wm. Ellis, vol. iv, chap. vi, pp. 110, 111.)

Thus it will be seen that traditions of the resurrection of the dead are still to be found in all parts of the world, even among the most barbarous nations. This was the ancient and true doctrine. In many cases this doctrine of the resurrection has been lost sight of, while the idea of a future life by some means has been retained. If we bear this in mind, it will be readily seen that the proof of a universal belief in the immortality of the soul is much less than is generally claimed. Indeed, a careful investigation shows that most barbarous nations have only an undefined idea of a future life of some kind.

On this slender foundation is based the bold assumption that all nations believe the soul is immortal.

The custom so universally observed, among barbarous nations particularly, of burying with the dead valuables, implements, weapons, food, and money, indicates that they had some indistinct idea that in some way the bodies would live again, and these articles would be used. Even if these practices are kept up simply from custom, as may be the case in some instances, it is still evident that the custom originated in the idea that the dead would need these things. They certainly did not suppose that weapons of war, implements of husbandry, and articles of food, have spirits which could go with their departed friends. Hence it is evident that the sentiment that underlies this practice points to the resurrection.

Thus the Ostyaks, of Africa, bury with their dead a tinder-box, pipe, and tobacco. The Samoieds inter with the dead his dresses, his bows, his arrows, and whatever belongs to him, because, they say, he will need them in the next world. The Damaras lay the arms and property of the deceased on the grave. The Kaffirs bury household utensils with the dead. The Congo people embalm their dead. The coast negroes take great care in wrapping up their dead, and a large share of their property is buried with them.

The Australians also bury the property of the deceased with him. The Sandwich Islanders bury provisions with the body. They think the future life is like the present. The Tahitians embalm the bodies of their chiefs, clothe them, and take great care of the body. The Samoans also embalm the body. The Dyaks bury the property of the deceased with him. The Tasmanians bury their spears with the dead, whom they believe to be asleep.

The ancient Mexicans buried with the corpse, slaves and all kinds of property, saying that they were to keep house in the other world.

The early inhabitants of Britain buried weapons of war, jewelry, and food with the deceased. In later times the Saxons buried valuable articles with their dead. The Normans, about the year 1000, embalmed their dead.

It is well known that all the Indian tribes of America bury various articles with the dead bodies of their friends.

Indeed, this universal custom of which we have been speaking is so well known that we need not mention more instances. The great care that has always been bestowed not only upon the dead body, but upon the tomb or grave where it is deposited, points to the same idea, the resurrection of the dead. The world over, without an exception, the notion has always obtained that the ghost, or phantom, of the deceased hovers around the grave. All these facts indicate the universal sentiment of the race that in some way the future life is connected with the dead body.

While searching into the doctrines of the various nations and tribes of the earth concerning the future life, I have been struck with the fact that most of the barbarous nations which are set down by Christians as believers in the immortality of the soul, have only very confused ideas of the future life. They do expect to live hereafter in some way, but that is all that can truthfully be said about it. The advocates of the doctrine that the soul is immortal, seizing upon the slightest notion of a future life held by these people, immediately report them as believers in the immortal soul. But in fact there is no ground for such an assertion. A confused, indistinct idea of a future life by no means proves a faith in the immortality of the soul.

We shall now show by overwhelming evidence that the doctrine of the immortality of the soul, as at present held, has not been generally believed by the human race.

Let us bear in mind, however, what the present orthodox doctrine of the immortality of the soul is, for which universal belief is claimed. It is that every man is born with an immaterial, spiritual, immortal soul, which simply lives in this body as in a house or cage. This soul, whether righteous or wicked, will live eternally as an individual, personal, conscious soul. It will never die, neither will it lose its personality. Such a doctrine, it is claimed, has been the common sentiment of mankind. This we deny, and now offer the proof. Paul says of the Gentiles that they were without God, and having no hope. Eph. 2:12. Had they believed the soul immortal, they would have had a hope of a future life. But they had no such hope, hence no such faith.

THE IDEAS OF THE ANCIENT GREEKS AND ROMANS.

When we go back to a period a few centuries before the birth of Christ, to the early ages of the world, we find no evidence that in the infancy of such nations as the Greeks and Romans the doctrine of the immortality of the soul was believed among them. It cannot be proved that they did believe it. All their ideas and traditions of a future world, so far as they had any, represented it as a material place, and the people as material, corporeal beings, the same as in this world.

On this point the learned Dr. Priestly says: "It is expressly asserted by Aristotle, and others, says Mr. Toland (Letters to Serena, p. 22), that the most ancient Greek philosophers did not dream of any principle or actuating spirit in the universe itself, no more than in any of the parts thereof; but explained all the phenomena of nature by matter and local motion, levity and gravity, or the like; and, rejected all that the poets said of gods, demons, souls, ghosts, Heaven, hell, visions, prophecies, miracles, etc., as fables invented at pleasure, and fictions to divert their readers." (Disquisitions Relating to Matter and Spirit, vol. i, pp. 318, 319.)

Says a learned author: "The Greeks some times depicted death and sleep as twin boys, one black, one white, borne slumbering in the arms of their mother, night." (Alger, p. 18.) This was their idea of death,—a deep sleep. But many ages, even thousands of years, passed away before we learn of any one who had any notion of the doctrine of the immortality of the soul. It first originated with a few priests and lawgivers, was taken up by poets and philosophers, and finally was acknowledged by the people.

THE EGYPTIANS.

Herodotus, the oldest historian, says: "The Egyptians also were the first who asserted the doctrine that the soul of man is immortal." (Herodotus Uterpe, 2, sec. 123, p. 144.) Other nations did not believe it till they learned it of the Egyptians, as I show in another article. This was not till a few centuries before Christ, about the time of Socrates and Plato, both of whom advocated that doctrine. They lived about B. C. 400. These philosophers confessed that their doctrine was not generally believed. One of Socrates' disciples, Cebes, told him that the doctrine he taught, concerning the immortality of the soul and a future state, "met with little credit among men;" that "most men seemed to think that the soul was immediately dissolved at death, and that it vanished and was dissipated like the wind or smoke, or become nothing at all; and that it needed no small persuasion and faith to believe that the soul exists and has some power and intelligence after the man is dead." Socrates himself had said the same thing just before,—that his doctrine was not believed by the generality of the people.

Simmias, another of the dialogists in the Phædo, represents it as the opinion of many that the soul is dissipated when a man dies, and that this is the end of its existence. And Socrates, speaking of the soul's being blown away, and perishing with the body, declares that this was what was said by most men. (Plato, Translated by Clay, Bohn's Class. Lib. vol. i. pp. 68, 69, 79, 83.)

"From these testimonies it plainly appears," says Leland in his admirable work on the "Necessity of a Divine Revelation," vol. ii. p. 383, "that the mortality of the soul was a doctrine which prevailed among the Athenians in the time of Socrates, who were looked upon as the most learned and polite of all the Grecians."

Plato complained that his argument on the subject met with little credit. But did Socrates succeed in converting all men to their new ideas of the soul? By no means. The above author, on page 384, continues: "There is no good reason to think that the state of things among the Athenians grew better afterward, but rather the contrary."

D. M. CANRIGHT.

(To be Continued.)

THE SERAPH'S TOUCH.

By Margaret E. Sangster

"Then flew one of the seraphin unto me, having a live coal in his hand, which he had taken with the tongs from off the altar."—Isa. vi. 6.

BEFORE the great white throne on high, Their faces covered, veiled their feet, They stood, who on Love's errands fly With swift precision, strong and fleet, In light to make the noonday dim, These golden ranks of seraphim.

Than theirs, a glory greater far O'erhung the wide and stately place. As the sun veils the brightest star, Before the Lord they veiled the face, And waited, fair, serene and still, Till came the time to do His will.

And ever bursts of music sweet, With sudden triumph swayed the bands, When thrice they would the Name repeat Of Him who ruleth sea and lands, And "Holy, holy, holy," cry, "Art Thou the King, the Lord Most High!"

There faltered on the outer verge Of that rich throng a trembling soul, From whom there broke, in weary dirge, A moan of bitter grief and dole: "Ah, woe is me, for I, unclean, The King, the Lord of Hosts, have seen."

A shining seraph heard his plaint, The cry of shame and quivering dread; Beheld him shrinking, terror-faint, And to the glowing altar sped, Thence bore a burning coal away, And touched him where he abject lay.

A sudden bolt of sternest pain Shot quickly through him like a dart, And then, like softest summer rain, The seraph-voice fell on his heart; "Lo! this hath touched thy lips," he said, "And sin and wrath from thee have fled."

In rapt, ecstatic gratitude, The man arose, by Love set free From servile fear, and straight he stood Where glittering throngs of seraphs be, To do their work his strong desire, Sealed unto God with sacred fire.

"Send me," he cried, when spake the King For one to go with words divine. O seraph watcher, haste, and bring To us the fiery, burning sign: We, too, would feel the blessed pain, And lift our foreheads, pure of stain.

We, too, would know the joyous thrill Of consecration unreserved, And, set apart to do His will, With hearts by nothing earthly swerved, Would still, whate'er Love's message be, Say each: "O, Lord of Life, send me!"

—Margaret E. Sangster.

Thoughts for Complainers.

THERE are features in the military character of Frederick the Great, worthy of imitation. He had an object—a mean one, we grant—which he pursued with all energy and determination. Body, soul, and spirit, were concentrated and on the stretch for its attainment. So absorbed was he in gaining his point, that he did not seem to know when he was whipped. This favorable unconsciousness kept enervation from the right arm of his iron will. The aim of every true believer is to do the will of the Master. Loyalty, singleness of purpose, forgetfulness of self, trust; these are the promoters of the end desired, and a sovereign remedy for spiritual aches and pains. A sound, healthy Christian is active. And his activity is fruitful.

"Seest thou a man diligent in his business? He shall stand before kings, he shall not stand before mean men." A robust faith keeps God's will in view, and having the inward witness of his never-failing ability to save, the trusty servant toils on, unmindful of disaster. He stops not to count over his misfortunes, to condole with his personal grievances, or even to pet his bruises; since he has the assurance that "all things work together for good to them that love God."

My brother, have you stopped complaining and sighing long enough to consider the "weight of glory," the everlasting peace, laid up for those who endure patiently and joyfully, these "light afflictions?" And we do not have to bear our crosses as Jesus did—unchered and alone. There is no shadow even, to the cross when borne for the love of Jesus. It is not the cross, but our selfishness that crushes us down to the earth. There is a declaration somewhere in the Bible that reads thus: "Thou meetest him that worketh righteousness." And what good man, exerting himself against fearful odds for righteousness' sake, can doubt the loving assistance of the Father who meets him in his labor? What comforting assurances we do have all through the sacred word! "Call on me in the day of trouble, and I will deliver thee." "My God will hear me . . . . when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me." The whole forty-third chapter of Isaiah rings in clarion tones with promises of perfect safety to the one who fights his way under the burden of the cross. Wherefore should a living man complain?

We have too much water-gruel faith—too many debilitated Christians in the ranks now-a-days. The fault is, not that they are with us, but that their training has been neglected. They have been born, but have not been reared properly. And another class, more culpable, (because the wrong lies with themselves,) are those who call their imbecility by the false names of modesty and humility. What an ado to rouse them to activity! How much labor is expended on them, which rightfully belongs to the sinner! The inert element in the Church is its great hindrance. When the Lord comes, looking for fruit on his fig tree, behold! "nothing but leaves." Thou selfish Christian, "what shall the harvest be?"

In the thirteenth chapter of St. John's Gospel, the inspired biographer shows us an exceeding sorrowful Son of Man, in the character of a silent sufferer. Unspoken anguish gnaws at his great, beneficent heart; but his serene endurance, and unshaken love for the world, exalt him to the heavens, while he condescends to the humblest office among his disciples. Well may Dr. Kitts remark, that "He was never more courageous than when he met with the vehement opposition and cruel treatment; nor more humble than when the sons of men worshipped at his feet. Calumny, threatenings, bad success, with many other evils . . . . only served to quicken his endeavor." Would that his heroic spirit might, in a measure, inspire all who name his ineffable name!

In the chapter we have mentioned we see a spotless, sensitive nature, bearing the traitor's touch with calm, regal demeanor—a spirit that, knowing the horrors of the near future, could commune sweetly and tenderly with the children of his love. If ever a human being had a claim to the tears and sympathy of men and angels, it was Jesus, when he stooped to wash the feet of his friends. If the world could realize his feelings when he said, "One of you shall betray me," the world's heart, methinks, would melt with compassion. But oh, how he taught us in that dark hour, to bear our crosses! At the supper, the parting, in the garden, and at the judgment seat; with all his afflictions, he carried himself, not like a culprit, but a king. In every scene, he rises, self-possessed and majestic, above the storm. How profoundly self-forgetful in the supreme hour! How minutely and tenderly considerate of all who came near him, whether friend or foe. What possibilities he discovered to poor, cowardly, selfish humanity in these transcendant examples! No groans—no self-pity—no resentment—his wounded breast supported the disciple whom he loved, as if he himself had no need of support; his loving hand healed a foe, as if he had no cruel cuts to soothe; he, who was the weariest and most utterly abandoned of all men—forsaken by his Father, deserted by his friends, and hunted by his enemies—could find the readiest and kindest apologies for his sleeping disciples.

"Oh Lamb of God! was ever pain, Was ever love like thine?"

His human nature glows and shines like the sun, from the manger to the crucifixion. Oh feeble, crying soul, let his noble manhood be deeply burned into thee by the fire of the Holy Ghost! And when thou art broken under tribulation, let his bearing under greater waves encourage thee. It is blessed to be afflicted. The soul, like the sea, is purified by storm and incessant tossing. Only stagnant pools breed croakers. The man, whose springs are all in God, has a source so lofty, that he moves on in resistless activity across the level continent of life. He is refreshment to the thirsty, health and beauty to his surroundings, and Christ's burden-bearer. He goes singing and rejoicing to "the place whence the rivers come." He is the Frederick of his church. One might as well attempt to dam the Amazon, as to stop the progress of such a spirit. He will move on, in spite of opposition, until, as he meets the incoming tide, from the boundless ocean of love, we hear him shouting like the voice of many waters, "Hallelujah! 'Tis done!"—Cal. Chris. Advocate.

Conversion.

By M. E. Steward

Said an interesting lady, when urged to seek salvation, "I don't want to be deceived, I want the right kind of religion." She had just seen professed followers of Christ turn bitterly against what she saw to be truth, and she feared such a religion. But, thank God, we need not be deceived in this matter. The repentance of some is all an excited feeling. Now excitement, spiritual as well as physical, is the result of stimulant, and its counteraction is a lack of normal feeling. So when the excitement has died away, they have no more religion than those who never professed any; and often not as much, as is seen in their enmity to God's truth. Since the natural heart is so deceitful, Jer. 17:9, no wonder that those who are led alone by feeling are deceived in their religion. "He that trusteth in his own heart is a fool." Prov. 28:26. But "a good understanding have all they that do His commandments." Ps. 111:10. Blessed are they that do—not feel—his commandments. Rev. 22:14. We can enter upon this work without waiting to feel any over the matter; and, as we obey God, his Holy Spirit comes to us. Acts 5:32. It sheds abroad the love of God in our hearts. Rom. 5:5. Then it becomes easy to obey him. Matt. 11:30. And as we realize that he is the great Father of all his creatures we can have no enmity towards those for whose best good our Father constantly labors. We come to love our neighbor as ourselves when we love God supremely, and thus have within us the two great principles on which hang all the law. Matt. 22:37-40. Our whole souls come into harmony with commandment keeping, and we exclaim with David, Ps. 119:97, "Oh how love I thy law! It is my meditation all the day." There's no deceit about such a religion as this. Right feeling and right doing are not so separate as some would have us believe, who cry continually, "the merits of Christ," while they say (falsely) that we trust in the law for justification. John, in his epistles, united the love of God with obeying him.

Battle Creek. M. E. Steward.

The Rescued Hymn.

Miss Havergal was a very fine musician and singer, but she will be known and remembered longer by her hymns than by her singing or her prose. Mr. Ira Sankey writes: "She was greatly delighted when I told her how much her hymn, 'I gave my Life for thee,' had been used and blessed in America, and said, 'How little we know what the Lord may take into his own hand and use! I was but a young girl when I wrote that hymn, and after I had written it, I was so little impressed with it that I threw it on the fire, thinking that it was not worth preserving; but a friend, sitting by, rescued it just in time to save it; and after it had lain away in my friend's portfolio for a year or two, it was brought out and given to the world.'"

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