Seventh-day Adventist Missionary Society · Oakland, California · Apr 26, 1883
General Articles.
By Ellen G. White
An Impressive Miracle.
BY MRS. E. G. WHITE.
JESUS healed many and various cases of bodily disease, while he was preaching and ministering to sin-sick souls. Many hearts were liberated from the cruel bondage of sin. Unbelief, discouragement, and despair, gave place to faith, hope, and happiness. But when the sick and wretched applied to the Saviour for help, he first relieved the poor, suffering body before he attempted to minister to the darkened mind. When the present misery of the suppliant was removed, his thoughts could better be directed into the channel of light and truth.
Leprosy was the most fearful and loathsome disease of the East. It was looked upon with great dread by all classes on account of its contagious character and its horrible effect upon its victim. Great precautions were taken to prevent the disease from spreading among the people. With the Hebrews the leper was pronounced unclean. He was isolated from his family, restricted from the privileges of society, and cut off from the congregation of Israel. He was doomed to associate only with those who were similarly afflicted with himself.
Away from his friends and kindred he must bear the curse of his terrible malady. No affectionate hands could soothe his pain. He was obliged to publish his own calamity, to rend his garment, and sound the alarm, warning all to flee from his polluted and decaying body. The cry, Unclean! Unclean! coming with mournful tone from the lonely exile, was a signal heard with fear and abhorrence.
There were many of these loathsome subjects in the region of Christ's ministry. The news of the great Healer had reached even them in their isolation, and a gleam of hope sprang up in their hearts that if they could come into the presence of Jesus he might relieve them. But as they were debarred from entering any city or village, it seemed impossible for them to reach the great Physician whose chief work lay among the populace.
There was one leper who had been a man of high distinction. It was with the greatest grief that he and his family had become convinced that he was a victim to the fatal disease. Physicians of note had been consulted, and they had examined his case thoroughly, and anxiously searched their books to obtain further knowledge; but they were reluctantly compelled to acknowledge that their skill was baffled, the disease was incurable. It was then the duty of the priest to make an examination; this resulted in a decision that his was the worst form of leprosy. This verdict sentenced him to a living death, separated from his friends and the society in which he had held so lofty a position. But now those who had courted his favor and accepted his hospitality fled from his presence with horror. He went out an exile from his home.
Jesus was teaching by the lake outside the city limits, and many were gathered to hear his words. The leper, who in his seclusion had heard of some of his mighty works, came out to see him, and drew as near as he dared. Since his exile, the disease had made fearful inroads upon his system. He was now a loathsome spectacle, his decaying body was horrible to look upon. Standing afar off, he heard some of the words of Jesus, and saw him laying hands upon the sick to heal them. He beheld, with amazement, the lame, the blind, the paralytic, and those dying of various maladies, rise up at a word from the Saviour, restored to health and praising God for their salvation. He looked upon his own wretched body and wondered if this great Physician could not cure even him. The more he heard, and saw, and considered the matter, the more he was convinced that this was really the promised Saviour of the world, to whom all things were possible. None could perform such miracles but Him who was authorized of God, and the leper longed to come into his presence and be healed.
He had not intended to approach near enough to endanger the people; but now his mind was so powerfully wrought upon that he forgot the restrictions that had been placed upon him, the safety of the people, and the horror with which they regarded him. He thought only of his blessed hope that the power of Jesus could set him free from his infirmity. His faith laid hold of the Saviour, and he pressed forward, heedless of the frightened multitude that fell back as he approached and crowded over and upon each other to avoid him.
Some thought to prevent him from approaching Jesus, but their efforts were in vain. He neither saw nor heard them. The expressions of loathing and looks of horror that greeted his appearance were lost upon him. He saw only the Son of God, he heard only the voice that was giving health and happiness to the suffering and unfortunate. As he came before Jesus, his pent-up feelings found vent, he prostrated his foul, decaying body before him, crying out, "Lord, if thou wilt, thou canst make me clean." His words were few, but comprehended his great need. He believed that Christ was able to give him life and health.
Jesus did not shrink from his approach, but drew near him. The people fell back, and even the disciples were filled with terror, and would fain have prevented their Master from touching him; for by the law of Moses he who touched a leper was himself unclean. But Jesus, with calm fearlessness, laid his hand upon the supplicant and answered his petition with the magic words, "Be thou clean!"
No sooner were these life-giving words spoken than the dying body of corruption was changed to a being of healthy flesh, sensitive nerves, and firm muscle. The rough, scaly surface peculiar to leprosy was gone, and a soft glow, like that upon the skin of a healthy child, appeared in its place. The eager multitude now lose their terror, and crowd around to behold this new manifestation of divine power.
Jesus charged the cleansed leper not to make known the work he had wrought upon him, saying, "See thou say nothing to any man; but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them." Accordingly the now happy man went to the same priests who had previously examined him, and whose decision had banished him from his family and friends.
Joyfully he presented his offering to the priests and magnified the name of Jesus who had restored him to health. This irrefutable testimony convinced the priests of the divine power of Jesus, although they still refused to acknowledge him as the Messiah. The Pharisees had asserted that his teachings were directly opposed to the law of Moses, and for the purpose of exalting himself; yet his special directions to the cleansed leper to make an offering to the priest according to the law of Moses, evidenced to the people that these accusations were false.
The priests were not allowed to accept an offering from the hands of one who had been afflicted with leprosy, unless they first thoroughly examined him and proclaimed to the people that he was entirely free from the infectious disease, was in sound health, and could again unite with his family and friends without endangering them. However unwilling the priest might have been to accredit this marvelous cure to Jesus, he could not evade an examination and decision of the case. The multitude were anxious to learn the result of the investigation, and when he was pronounced free from disease, and privileged to return to his family and friends, great was the excitement. Such a thing had never before been known.
But notwithstanding the caution of Jesus to the cleansed leper he published the matter abroad. Conceiving that it was only the retiring modesty of Jesus that laid these restrictions upon him, he went about proclaiming the mighty power of this great Healer. He did not understand that every new manifestation of divine power on the part of Jesus only made the chief priests and elders more determined to destroy him. The restored man felt the boon of health was very precious. The pure blood coursing through his veins quickened his entire being with a new and delightful animation. He rejoiced in the full vigor of manhood and in his restoration to his family and society. He felt it impossible to refrain from giving full glory to the Physician who had made him whole.
But the publicity of this affair created so great a commotion that Jesus was obliged to retire beyond the city. "And they came to him from every quarter." These miracles were not worked for display; the acts of Christ were in direct contrast to those of the Pharisees, whose greatest ambition was to secure the praise and honor of men.
CHRISTIAN ASSURANCE.
By S. Dyer
"Forasmuch as ye know that your labor is not in vain in the Lord." 1 Cor. 15 : 58.
Go when the skies are brightest,
And smoothest is the road;
Go where the fields are whitest,
And gather sheaves for God.
To cheerful toil inviting,
O what a blest employ,
When, all our powers exciting,
God's service is our joy.
Go when the way is dreary,
And fears the bosom thrill,
When heart and steps grow weary,
God guides and guards thee still.
O dally not with seasons,
The weakness nor the pain;
Ask not the Saviour's reasons—
Ye cannot toil in vain.
What though thy foes are strongest,
And cruel be their rage,
Thy day of conflict longest,
And none thy wounds assuage;
Though fainting now, and bleeding,
Doubt not thy strength and shield;
The Saviour still is leading,
And all thy foes shall yield.
O blest, divine assurance!
Our weary toil and tears
But sweeten faith's endurance—
A day of triumph nears,
When Christ, his trophies bringing,
Will call from pain and strife,
And we, victorious singing,
Receive the crown of life!
—S. Dyer, in Examiner.
Promoting the Pleasures of Others
The most delicate, the most sensible of all pleasures, consist in promoting the pleasures of others.
THE Father and the Son were one in man's creation, and in his redemption. Said the Father to the Son, "Let us make man in our image." And the triumphant song in which the redeemed take part, is unto "Him that sitteth upon the throne, and unto the Lamb, forever and ever."
Jesus prayed that his disciples might be one as he was one with his Father. This prayer did not contemplate one disciple with twelve heads, but twelve disciples, made one in object and effort in the cause of their Master. Neither are the Father and the Son parts of the "three-one God." They are two distinct beings, yet one in the design and accomplishment of redemption. The redeemed, from the first who shares in the great redemption, to the last, all ascribe the honor, and glory, and praise, of their salvation, to both God and the Lamb.
But if it be true that the law of the Father and the gospel of the Son are opposed to each other, that one was to take the place of the other, then it follows that those saved in the former dispensation are saved by the Father and the law, while those of the present dispensation are saved by Christ and the gospel. And in this case, when the redeemed shall reach Heaven at last, and their redemption shall be sung, two songs will be heard, one ascribing praise to the Father and the law, the other singing the praises of Christ and the gospel.
This will not be. There will be harmony in that song of redemption. All the redeemed will sing the facts as they have existed during the period of man's probation. All will ascribe the praise of their salvation to God and the Lamb. Adam, Abel, Enoch, Noah, Abraham, Moses will join with the disciples of Jesus in singing of the redeeming power of the blood of the Son, while those who have lived since the crucifixion of Christ, saved by his blood, will join the patriarchs and prophets in the song of praise to the Father, the Creator, and Lawgiver. Therefore the law and the gospel run parallel throughout the entire period of man's probation. The gospel is not confined to some eighteen centuries. The dispensation of the gospel is not less than about six thousand years.
The word gospel signifies good news. The gospel of the Son of God is the good news of salvation through Christ. When man fell, angels wept. Heaven was bathed in tears. The Father and the Son took counsel, and Jesus offered to undertake the cause of fallen man. He offered to die that man might have life. The Father consented to give his only beloved, and the good news resounded through Heaven, and on earth, that a way was opened for man's redemption. In the first promise made to man that the seed of the woman should bruise the serpent's head, was the gospel of Jesus Christ as verily as in the song the angels sung over the plains of Bethlehem, the shepherds as they watched their flocks by night, "Glory to God in the highest, peace on earth good will to men."
Immediately after the fall, hope of a future life hung upon Christ as verily as our hopes can hang on Christ. And when the first sons of Adam brought their offerings to the Lord, Cain in his unbelief brought the first fruits of the ground, which were not acceptable. Abel brought a firstling of the flock in faith of Christ, the great sacrifice for sin. God accepted his offering. Through the blood of that firstling, Abel saw the blood of Jesus Christ. He looked forward to Christ, and made his offering in the faith and hope of the gospel, and through it saw the great sacrifice for sin, as truly as we see the bleeding Lamb as we look back to Calvary, through the broken bread and the fruit of the vine. Through these emblems we see Christ crucified. Abel saw the same through the dying lamb which he offered. Do we hang our hopes in faith upon Christ? So did Abel. Are we Christians by virtue of living faith in Christ? So was Abel.
Abraham had the gospel of the Son of God. The apostle says that the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham. Gal. 3:8.
Paul testifies of the Israelites in the wilderness, that they "were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ." The gospel was preached to the children of Israel in the wilderness. The apostle says, "Unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it."
Moses and the believing Jews had the faith and hope of the gospel. Through the blood of the sacrificial offerings, they saw Christ, and by faith embraced him. Their hopes of the future life were not in the law, but in Christ.
"The law," says Paul, "having a shadow of good things to come." The typical system is but the shadow. The good things, of which Christ as a sacrifice and mediator is the center, are the body that casts its shadow back into the Jewish age. The bleeding sacrifices of the legal system were but the shadow. Christ, bleeding on the cross, was the great reality. Every bleeding sacrifice offered by the Jews, understandingly, and in faith, was as acceptable in the sight of Heaven as what Christians may do in showing their faith in the sufferings, death, and resurrection of Christ, by baptism and the Lord's Supper. The one was done in the faith and hope of redemption through the blood of the Son of God, as verily as the other may be. The gospel dispensation, which is the dispensation of the good news of redemption through Christ, has been six thousand years long.
The dispensation of the law of God is longer than that of the gospel. It commenced before the fall, or there could not have been justice of God any such thing as the fall. It existed as early as there were created intelligences subject to the government of the Creator. It covers all time, and extends to the future, running parallel with the eternity of God's moral government. Angels fell, therefore were on probation. They, being on probation, were consequently amenable to law. In the absence of law they could not be on probation, therefore could not fall. The same may be said of Adam and Eve in Eden.
The reign of sin runs parallel with the reign of death, from Adam until sin and sinners shall cease to be. And parallel with these, stretching through all dispensations, there has been the knowledge of the principles of the ten commandments, consequently a knowledge of sin.
The means of this knowledge has been the law of God. "By the law," says the apostle, "is the knowledge of sin." Rom. 3:20. "I had not known sin but by the law." Chap. 7:7. As proof that this knowledge did exist immediately after the fall, see Gen. 4:7, 23, 24; 6:5, 11, 12. Also, Noah was righteous before God. Chap. 7:1. He was a preacher of righteousness. 2 Pet. 2:5. By his preaching right-doing, reproving the sins of the people of his time, he condemned the world. Heb. 11:7. The men of Sodom and Gomorrah were great sinners, excepting one man. Abraham interceded, saying, Wilt thou destroy the righteous with the wicked? Gen. 13:13; 18:20, 23, 25; 19:7. The blessing of God came upon Abraham, because he obeyed his voice and kept his commandments. Gen. 26:5. Those who refuse obedience, experienced his wrath for their transgressions. The cities of the plain were condemned for their unlawful deeds. 2 Pet. 2:6-8.
As an illustration of this subject, I will briefly notice the murder of righteous Abel. Cain killed his brother, and, as a sinner received the mark of God's displeasure. Sin, says the apostle, is the transgression of the law. 1 John 3:4. Cain broke the sixth commandment; hence that precept existed in the time of Cain. "Otherwise he did not sin; for where no law, is there is no transgression." Rom. 4:15.
The foregoing positions relative to the law of God would meet with little opposition were it not for the Sabbath of the fourth commandment. The proper observance of the Bible Sabbath is not only crossing, but with many inconvenient, and not favorable to the successful prosecution of their worldly plans. The fearful and unbelieving shun its claims, brand it as a Jewish institution, and frequently assert that it was unknown to men until the Sabbath was proclaimed from Sinai. Sacred history, however, proves this statement to be false. It is true that Sabbath-keeping is not mentioned in the book of Genesis. But this does not prove that it did not exist during the long period covered by that brief record. The facts connected with the giving of the manna show that the Israelites understood the obligations of the Sabbath, that some of the people violated them, and were reproved by Jehovah, thirty days before they saw Mount Sinai. See Ex. 16:22-30.
(To be Concluded.)
Bible Doctrine.
By Ira J. Hankins
BY ELD. IRA J. HANKINS.
The apostle says, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."
The foundation of any structure is the most important part of it; because it is the part upon which other parts rest, or depend. No matter how strong, or how costly may be the superstructure, if it has not the support of a firm foundation, it must sooner or later fall. So it is with the church of God, and with the individual members composing the church. The foundation upon which they rest their faith must be laid in Christ. "For other foundation can no man lay than that is laid, which is Jesus Christ." Other systems of religion may crumble and come to naught, but the Christian religion must remain while the earth remains; for its foundation is immovable.
Why were the true people of God not exterminated by the Inquisition during the terrible persecutions of Papal Rome? Because they were "built upon the foundation of the apostles and prophets," and because "they were rooted and grounded in love"—the love of Christ. So it must be with every true Christian. His faith must rest upon the foundation, or doctrines, of the apostles and prophets.
The world is full of isms and theories concerning the creation, the fall, the plan of redemption, and the final destiny of man. And after men have racked their brains and explored the sciences in search of a satisfactory solution for these problems, they must finally return to the Bible; for it alone reveals the truth on these important matters, and if any speak not according to this word, it is because there is no light in them. Here we find a system of truth beautiful and harmonious. Those who build upon it need not fear defeat. Men, because of their education and for other reasons, may differ in their understanding of it; but the truth itself never changes. "The foundation of God standeth sure."
The churches are suffering because the doctrines of the Bible are not taught. People have gotten into wrong practices in consequence of having imbibed erroneous doctrines. They suppose their faith, or theory, is founded in Scripture, and that they are building a perfect superstructure, or character, upon a good foundation, when in reality they are self-deceived, and are only standing upon the tradition of their fathers—unfounded in the word of God.
The desire of the age is excitement, sensation; but its real need is truth, sound doctrine. Where are we to look, says one, for truth, if not to an educated ministry? So far as your minister's instructions are in harmony with the Bible, of course you will receive them. But ought not ministers to be sound in faith, having been chosen to act as Christ's representatives to preach and to teach the gospel? Certainly they ought; but it is a fact to be deplored that many ministers enter the profession for the same reason that the doctor or the lawyer enters his—to make money—and they are therefore ready and willing to sacrifice truth and principle for money's sake, caring more for their own interest than to feed the flock of their charge.
I think these facts are not overstated. It is just the condition of things pointed out by the prophet Isaiah (56: 9-12), to be seen in the last days. Paul also said the time would come when they would not endure sound doctrine, and would be turned away from the truth unto fables.
Modern ministers declare unto their congregations the results of geological research and of the most recent scientific investigation, or perhaps tickle their ears with flights of oratory exhibiting their own excellency of speech, or wisdom. How different the preaching of Paul? He says, "I determined not to know anything among you save Jesus Christ and him crucified. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of195the spirit and of power." 1 Cor. 2: 2, 4. Again, "I have not shunned to declare unto you all the counsel of God." Acts 20: 27.
Compare for a moment the effects and results of the apostle's preaching with that of the modern divine: As we pass out from a popular church, our ears are greeted with eulogies pronounced upon the speaker: "What a talented man!" "How eloquent!" "Isn't he a fine orator!" "What a smooth easy speaker, and how careful not to hurt anybody's feelings!" Thus people go home gratified and self-satisfied, but not especially edified.
Now let us go back to Paul's experience. He records it in 2 Cor. 11: 23-28. Imprisonment, stripes, shipwreck, perils, hunger, thirst, weariness, pain, and finally death. This was the people's recompense to the great apostle. But why was this so? Because the doctrines he taught were unpopular, and were full of reproof for their wicked practices. The people became enraged because they could not answer the arguments and overthrow the truth of the apostle's doctrine.
History is repeating itself in our day. When the plain truth of the Bible is taught in a community, ministers and people conspire together to silence it or in some way to resist its influence. They will shun it as though they would certainly be injured by closer contact. If men could see that by this course they work against their own eternal interests, how different would be their actions! "No matter what a man believes, if he is only honest," is a sentiment oft repeated by even professors of religion. Eternity will reveal the fact that this is only a subterfuge of Satan; and that many precious souls will be lost because they have tried by this means, possibly with success, to satisfy a guilty conscience. A plea of honesty can save no man who is walking contrary to light and knowledge.
I do not believe God is trifling with man. He means what he has said in his word, and no effort of man to misconstrue his meaning can ever change the consequences of failing to cheerfully comply with his will. Peter talks about people "wresting the Scriptures unto their own destruction." The time has come when God wants his people to lay aside isms and traditions, and "receive with meekness the engrafted word." A clean work of reform must be wrought by the remnant. Sound doctrine must take the place of man's opinion.
Beautiful gems of gospel truth have long been buried under the rubbish of superstition and tradition, but in the providence of God they are being unearthed, and are free to all who will receive them.
The doctrines of the Bible will make us "wise unto salvation." They alone reveal God's purposes concerning us and our duty to him. May the Spirit guide us into a knowledge of God's will, and to a faithful performance of the same.
How the Great Apostasy Arose.
Even in this first century, several errors made their appearance, and heresies began to spring up. A difference of opinion very early arose between the Jewish and Gentile converts, about the necessity of an observance of the rules of the Mosaic law. This subject called together the first council or synod, which was held by the apostles at Jerusalem, and decided upon this question, as we read in the 15th chapter of Acts.
When Jews were converted to Christianity, it was natural that they should still retain some leaning towards the opinions they had formerly entertained, and a partiality for their old ceremonies and institutions. These prejudices, which are natural to the human mind, would not fail to give to Christianity a peculiar model among Jewish converts, suitable to their particular views and feelings. A spice of the old leaven still retained, would leaven the new lump. This thing we find the apostles often laboring to correct; and the whole epistle to the Hebrews seems mainly designed for this purpose. In like manner, when heathen converts were received into the church, it was natural that they should bring with them some taint of their old philosophy, and former superstitions; and some fondness for the rites and ceremonies of their idolatrous worship. Long established opinions are seldom entirely eradicated, and old habits, with which we have been brought up, are not likely to be totally renounced.
Sometimes the teachers of religion were too indulgent to these prejudices; and in order that all the gospel might be the less offensive, tolerated in their new converts, opinions and practices little consistent with it. An indulgent feeling of this sort was natural, and, duty regulated, was very proper. . . . But the principle was often carried too far. From these sources, therefore, we shall find springing up many of the errors and heresies that deformed the beauty and marred the peace of the church, during the first three or four centuries. Some of them were Jewish, but most of them of heathen origin; and all proceeded from the same source, a fondness for old opinions and practices, and a disposition to yield as far as possible to these Jewish and heathen prejudices, and thus in a good degree to remove the offense of the cross. Indeed, we shall find that when Christianity became the established religion of the Roman Empire, and took the place of Paganism, it assumed, in a great degree, the forms and rites of Paganism, and participated in no small measure of its spirit also. Christianity, as it existed in the dark ages, might be termed, without much impropriety of language, baptized Paganism.—From "Wharey's Church History."
Simplicity of the Gospel.
By Presbyterian
THE ambition of men has distorted and amplified the forms of the institutions of the gospel until the formalities not merely of Judaism, but of heathenism, have been adopted under a Christian name. The apostles and early Christians would not know where they were if they could be raised from the dead and led into some churches called by their names.
For nearly three hundred years they worshiped without any church buildings at all. Their services were held in private houses, or at such other places as might be convenient. These were enough for their simple rites. No complicated ceremonies, no spectacular shows, no childish mummeries were devised and cherished amid such scenes of primitive heroic faith. But when Christianity emerged from the perils of martyrdom, and suddenly ascended the throne of Constantine, with popularity and worldly power came a weaker faith and a greater pomp. At length pure religion was well nigh lost in gaudy ritualism.
The nearer the soul is brought to God in simple and direct communion, with only the mediation of Christ, the instruction of the word, and the grace of the Holy Ghost, the purer will be its piety and the more acceptable its worship. But a service may be very simple and yet utterly devoid of a spiritual character. It may be a very plain formalism or a bit of self-righteous morality. The Mahometan abhors idols and elaborate ceremonies; at appointed seasons he fasts; at the proper hour he falls on his knees and prays, wherever he may be. But there is no spirituality in it. So, in Christian churches, men may go through the forms of worship which are not only base, but dead.
Every part of our worship ought to glorify Christ. We rightly honor the Father only when we honor the Son, the one only Mediator, the one only Saviour. Rightly knowing, loving, and honoring him, we shall be indeed such worshipers as alone the Father seeketh to worship him. Empty pretense and childish show will be swept away.
Billiards.
By Editor
Now that the daily papers are devoting so much space to accounts of billiard matches by experts; and since the game is so universally lauded as perfectly harmless, the following from the St. Charles (Ill.) Leader, a secular paper, is interesting reading:—
“It is the most fascinating game yet discovered, fairly bewitching its devotee, while it robs him. Ask any man who has once been within its power and escaped. And again, it isn’t one step from tobacco and billiards to whisky; it’s only half a step. If we desire to graduate young men for the gutter, let us open two shops, or three, or four. We haven’t a word to say in this article to those young men who have leisure and money to squander in this way. It is their loss—not ours. But we do say we are sorry, indeed, to see poor fellows who have others dependent upon them, huddled in a billiard shop, and spending every cent they can get on this captivating game. Many a man who loves the game, and cannot afford to play it, goes to the hall thinking he will only look on; but the first thing he knows, some one has challenged him; he takes the cue, thinking he will play but one game—only one—and stop. He puts the cue down when his money is all gone. And many a man caught in this way has a wife and children, suffering in a chilly home for the common necessaries of life; for something palatable to eat and warm to wear. This is the legitimate harvest of a billiard shop.”
Worship in Spirit and in Truth.
Not long ago we went to church in the city of—well, no matter where. There had recently occurred in our personal experience some things to gladden us, and others to give us anxiety, and we felt unusually disposed to seek the relief of prayer and praise in public worship. We hoped that the minister would be able to express our desires better than we could, and that we might be able to join in some hymn of thanksgiving set to a familiar tune—our repertoire is not large. We had been sitting in the richly-upholstered pew and staring at the painted windows but a few moments when the organ suddenly hushed, and in a distant corner of the church four fashionably-dressed ladies and gentlemen arose and sang. And this is what they sang:—
“God is a spirit; God is a spirit; and they that worship him, and they that worship him, and they that worship him must worship him in spirit and in truth. God is a spirit: and they that worship him; God is a spirit: must worship him: they must: must worship; ship him; in spirit and in truth: for the Father seeketh such: (tenor) for the (all, loud) seeketh such, seeketh such, seeketh such to worship him. (Very softly) God is a spirit; (waxing louder) God is a spirit; and they; they that worship him; they; and they; they that worship him; must worship him, must worship him, and (loud, yellendo) THEY that worship him; and they; must; that worship him (tenor, softly) must; (contralto) worship; (all) him in spirit and in truth; (all but tenor) for; (all) the Father seeketh such; (bass) seeketh such; (all softly) to worship him, to worship; (sort o’ dying away) in spirit and in tru-u-u-th.”
As the concluding cadences softly died away among the vacant pews, like the “still, small voice” among the cliffs of Sinai, we could not help wondering whether those much-tortured words had any meaning, and if so, whether that meaning had any application to the performance just ended. What is “worship in spirit and in truth”?—New-Haven Palladium.
Moral Degeneracy of the Age.
A GENTLEMAN who is active in church and reformatory work informs me that it is vastly more difficult to get young men into libraries, reading-rooms, and churches, than it was twenty-five years ago. They take quickly to amusements and saloons. They are superficial, sensational, without high moral purpose and determination of will. A moral asphyxia has come abroad. The sources of society away from the cities are not what they were. There has been a degeneracy in the hill and country towns. This is evident from the statistics of divorce. In some way the family has been polluted. As agencies in this work of corruption, a keen observer who has traveled for a large house from Nova Scotia to Texas gives it as his opinion that saloons and the commercial travelers stand at the head. Refined sensuality is thus disseminated; the young are contaminated before they reach the city. Explore the causes as we may, the fact of the moral decadence remains, and is a factor to be considered in educational and reformatory movements.—"Observer," in Christian Union.
Intemperance Among Alaska Natives
The Rev. R. W. Hill, who has been to Alaska, draws a gloomy picture of the intemperance among the natives. "The Indians will give away wife and children," he says, "to obtain liquor, and their carousals are so fierce and reckless that murders and suicides are frequent results." He believes that if the progress of ruin is not stayed, the end of the Alaska Indian is not far off. All which goes to prove that the Indians of Alaska are very much like some white men in "the States."