Review and Herald, Vol. 35, No. 17. (4/12/1870)

Review and Herald

Apr 12, 1870

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 12, 1870

OUR FAITH AND HOPE;

By James White

Or, Reasons Why We Believe as We Do.

NUMBER NINETEEN—SAVING FAITH.

BY ELDER JAMES WHITE.

“Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe unto the saving of the soul.” Heb. 10:35-39.

THE tenth day of the seventh month of the Jewish year 1844, came and passed, and left impressions upon the minds of believers not easily effaced; and although more than a quarter of a century has passed since the memorable period, yet that work has not lost its interest and force upon the minds of those who participated in it. Even now, when one who shared in that blessed work, and who feels its hallowed influence rekindling upon his mind—if in obedience to the injunction of the apostle when he says, “Call to remembrance the former days in which, after ye were illuminated, ye endured a great fight of afflictions, partly whilst ye were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used”—shall speak of that solemn work, of that consecration of all made in full view of eternal scenes, and of that sweet peace and holy joy which filled the minds of the waiting ones, his words will not fail to touch the feelings of all who shared the blessings of that work and have held fast.

And those who participated in that movement are not the only ones who can now go back in their experience, and feast upon the reviving and inspiring realities of the past. Those who have since embraced the Advent faith and hope, and who have seen in the three messages of Revelation 14, the past consecration and blessedness, the present work of preparation, and the future glory, may go back with us to the autumn of 1844, and with us share the rekindling of the heavenly illumination. Was that our Jerusalem, where we waited for, and enjoyed, the outpouring of the Holy Spirit? Then as all Christians, as well as Christ’s first disciples who were present on the occasion, have looked back to the day of pentecost with pleasure and profit, so may these who have embraced the doctrine of the Second Advent since the memorable seventh-month movement, look back to that period with all that interest those can who participated in it.

The impressions made and left upon the minds of believers were deep and lasting. However far one has since departed from God and his truth, there still remains upon the soul of the apostate some faint traces of the work. Let him hear the subject afresh; let the simple facts be again brought before his mind, and he will feel upon this subject as he can feel upon no other. And those who took part in that work, who are far backslidden from God, yet cherish regard for the word of God and Christian experience, will yet feel deeply over this subject, and the faith of many of them will be resurrected to new life.

The disappointment at the passing of the time was a bitter one. True believers had given up all for Christ, and had shared his presence as never before. They had, as they supposed, given their last warning to the world, and had separated themselves, more or less, from the unbelieving, scoffing multitude. And with the divine blessing upon them, they felt more like associating with their soon-expected Lord and the holy angels, than with those from whom they had separated themselves. The love of Jesus filled every soul, and beamed from every face, and with inexpressible desires they prayed, “Come, Lord Jesus, and come quickly.” But he did not come. And now to turn again to the cares, perplexities, and dangers of life, in full view of the jeers and revilings of unbelievers who then scoffed as never before, was a terrible trial of faith and patience. But God did not forsake his people. His Spirit upon them still abode, with all who did not rashly deny and denounce the good work in the Advent movement up to that time. And with especial force and comfort did the words of the text come home to the minds and hearts of the tried, waiting ones.

“Cast not away therefore your confidence.” Somebody had great confidence.

“Which hath great recompense of reward.” This confidence is not to be condemned. It is approved of the Lord, and will meet its reward.

“For ye have need of patience.” Those who had this confidence were brought into a position of extreme trial, calling for patience.

“That, after ye have done the will of God.” Here they have the assurance that they had done the will of God, notwithstanding their disappointments and trials.

“Ye might receive the promise.” It is important that they retain their confidence. It is their privilege and duty to hold fast the beginning of their confidence firm unto the end, that they may receive the promise of God.

This scripture clearly delineates the hopes of Adventists, their disappointments, their trials, their present position, and their present duties. Do you ask, Why apply all this to the subject of the second advent? Answer: Because Paul’s words forbid any other application. He continues: “For yet a little while, and He that shall come will come, and will not tarry.” No one will, for a moment, question that the second advent is the subject upon which the apostle treats. The peculiar situation of those who should be looking for the second appearing of Jesus, is the burden of his exhortation. And how wonderfully applicable are his words to those who were sadly disappointed, tempted, and tried, in the autumn of 1844. With great confidence had they proclaimed the coming of the Lord, with the assurance that they were doing the will of God. But as the time passed, they were brought into a position exceedingly trying to faith and patience. Hence the words of Paul to them, just then, and there: “Cast not away therefore your confidence.” “Ye have need of patience.” “Ye have done the will of God.” To this decision of the apostle every true Adventist, who tasted the good word of God and the powers of the world to come, in the movement of 1844, will respond, Amen.

“Now the just shall live by faith.” As Adventists came up to the point of expectation in the blazing light of unsealed prophecy, and the rapidly-fulfilling signs that Christ’s coming was at the doors, they walked as it were by sight. But now they stand with disappointed hopes and stricken hearts, and live by faith in the sure word and the work of God in their Second-Advent experience. With those who hold fast, God is well pleased.

“But if any man draw back, my soul shall have no pleasure in him.” Fearful words! While some believe to the saving of the soul, others doubt the work of God in the Advent movement, become impatient, cast away their confidence in the way the Lord has led his people, and give up their experience as the work of man, or of Satan, and draw back toward perdition.

The apostle continues, as he speaks in behalf of the faithful: “But we are not of them who draw back unto perdition; but of them that believe unto the saving of the soul.” These words are the language of saving faith. Having sufficient evidence that God had led them out from the world, and from a fallen church, to wait for his Son from Heaven, they stand fast. They see the chain of truth, illustrated by the three

messages of Rev. 14: 6-12, which explains and harmonizes the past, gives certainty to the present, and lights up the glorious future, and joyfully they embrace it. The position of the waiting ones is thus expressed: “Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.” Here is saving faith.

STRENGTH.

[Bro. Smith: Those precious lines I clipped from a London paper. If you should think them proper, may they find a place in the REVIEW. L. C. Tolhurst.]

“Give Thy strength unto Thy servant.”—David.

What is the work that I have to do? It is strange, new work, and I cannot see Whence the strength shall come that I may pursue The difficult tasks that are given to me.

If it were but the rich, ripe summer days, Among the vines I might work and sing, Gathering fruit for the Master's praise, Offering treasures to the King.

But what can I do among winter-snows, When the ground is hard, and the fields are bare, And my heart cries out for a dull repose, And rest, and ease, that are free from care? Father, where should thy weak ones go But unto thee, who art good and strong? So I wait in my weakness thy will to know, And for the strength I have tested long.

And yet it were easier far to do, Than it is to bear, as the days go on; Only the Strongest can help me through, As he always helped in the days bygone; For the clouds are gathering heavily Over the tops of the distant hills; But I know that the storms that threaten me Can only come as my Father wills.

Give me thy strength, O Lord, I cry, Strength to suffer or work for thee, Strength for the tempest that draweth nigh, However mighty its wrath may be. I am not sorry to be so weak, If thus my Father be glorified; Only give me thy love to speak, And be the shadow in which I hide.

—Marianne Farningham.

Practical Remarks.

By Ellen G. White

BY ELLEN G. WHITE.

We have been listening to pointed truths pressed home to the heart by the Spirit of God. Some professed followers of Christ may be inclined to say, as did the disciples at a certain time as they listened to the earnest truths which fell from the lips of the divine Teacher, “This is an hard saying, who can hear it?” Many may think that the way is made too straight; when we talk of self-denial, and sacrifice for Christ’s sake, they think we dwell too much on these points. You would prefer to hear us speak of the Christian’s reward. We know that those who are faithful will inherit all things; but the great question with us should be, “Who may abide the day of his coming; and who shall stand when he appeareth?” Who shall be counted worthy to receive the exceeding great and precious reward that shall be given to the overcomers? Those who shall be partakers of Christ’s sufferings, will be sharers with him of his glory.

Without holiness, the word of God tells us, no man can see the Lord. Without purity of life it is impossible for us to be fitted and prepared to dwell with the holy and sinless angels in a pure and holy Heaven. No sin can be there. No impurity can enter the pearly gates of the golden city of God. And the question for us to settle is, whether we will turn from all sin and comply with the conditions God has given us, that we may become his sons and daughters. Separation from the world he requires of us in order to become members of the royal family.

The light has been given us showing us the path plain and distinct that we might not err therein, if we will only study the chart which points out the way. But while many of us profess to be Christians, we fail to make the word of God the man of our counsel; we fail to make it our guide; we do not study its pages and acquaint ourselves with the principles contained in its sacred record.

If we would only study the truths of God’s word, and do his will, we should know of the doctrine; we should not be ignorant of the important truths for this time. We believe without a doubt that Christ is soon to come; and believing this we feel a necessity upon us to plead with men and women to prepare for the coming of the Son of Man. We do not want that any of you should be of that number who shall call for rocks and mountains to fall on them to hide them from the face of Him that sitteth on the throne, and from the wrath of the Lamb. We want you rather to be of that number who shall enter in through the gates into the city, who shall have an abundant entrance, and shall have right to the tree of life, and shall eat of its immortal fruit and pluck of its healing leaves. We want you to be of that company that shall bow before the throne of God crying, “Worthy, worthy, worthy, is the Lamb that was slain for us.” We want you to be praising God with immortal tongues, and be saved with an everlasting salvation; and, therefore, we warn you to flee from the wrath to come. We plead with you to perfect holiness in the fear of the Lord. It is perfection that is required; and nothing short of perfection will enable you to see the King in his beauty.

When you are all ready, having overcome your sins, having put away all your iniquity from you, you are in a condition to receive the finishing touch of immortality. Many are waiting and expecting that a more favorable opportunity than the present time will come when they can put away sin more easily than now; and when it will not require so great humility and sacrifice on their part, and they will not have to make the effort they are required to make at the present time to perfect holiness in the fear of God. I fear that while they are thus waiting for the better time, their probation may close and they be found in their sins. For the sentence is to go forth: “He that is unjust let him be unjust still; and he which is filthy let him be filthy still; and he that is righteous let him be righteous still; and he that is holy let him be holy still.” This may be spoken in Heaven in your case, and the work for you will have been done, and you lost, eternally lost.

It will not be safe for you to wait for a better time to come. It is while it is called to-day. If any man will hear his voice, harden not your hearts. It is to listen to-day to the invitation of mercy. It is to yield your pride, your folly, your vanity, and make an entire surrender of your heart to God. Come to him with your talents and all the influence you have, and lay all these without reserve at the feet of Him who died on Calvary’s cross to redeem you. His head wore the crown of thorns; and they were pressed into his sacred temples, and sent the blood trickling down his face and beard. He was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon him. He was smitten and afflicted, and it was for you and me he thus suffered. And while you stand without moral courage to take your position, and to gird the armor of righteousness about you, you are manifesting cowardice which should make you ashamed. He has made provision whereby you can stand amid the perils of this age.

Your grasp should be fastened upon the eternal, and you realize that you have the strength that is mighty to cling to, which will be to you a strong hold and fortress in the day of trouble, affliction, and peril. But will that better time and that more favorable opportunity ever come to those who would say to the Spirit of God, as did Felix, Go thy way for this time; when I have a convenient season I will call for thee? Is the opportunity ever to come when we can leave sin any more easily than at the present moment? Is the time coming when we can take hold of the truth any more easily than now? Satan has come down with great power, and is working with great activity to weave his net around unguarded souls and thereby take them captive in his snares, that they may not be partakers of the glories that are to be revealed at the appearing of Jesus Christ.

Are we willing that Satan should carry out his purposes? Many yield themselves willingly to his influence, and by their course of action tempt the devil to tempt them. It is for us to make an effort to turn from iniquity, to the living God. In Christ’s sermon on the mount, in the lesson he there gave his disciples, he says, “Be ye therefore perfect, even as your Father which is in Heaven is perfect.” Perfection in our position is what the Son of God requires. “Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” The life he speaks of here, is that life which measures with the life of God, the life that is to be eternal, a life forevermore in the kingdom of glory, without sorrow, without pain, without sickness, without distress, and without death.

As he thus presents eternal life to his followers, is it not of more consequence to them than the life of this world? Your attention should not be turned in the direction of anxiety, fear, and solicitude, in regard to your meat and drink, and the clothing you are to put upon these bodies. Is not the better life to be sought after with far greater carefulness, and we engage in the work with greater earnestness than we should in making unnecessary preparations for this life? While we are engaged almost wholly in the preparation for this life, we are losing the opportunity of gaining eternal life. But can we not invest more in this enterprise of everlasting life than in the things of this short life? We may gather, and gather, and lay up our treasures upon earth, but they are only a snare to us. “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal.”

Why does the Saviour, the prince of life, who has given his own life for us, say, Lay not up treasures upon earth? He explains: “For where your treasure is, there will your heart be also.” While you are laying up treasure here, you will be forgetting the treasure above, forgetting that you are only passing through this world as strangers and pilgrims; therefore you are not to lay up your treasure upon earth, but lay up your treasure above. It is safe there, and nothing will ever deprive you of your treasures.

But here you build your happiness, here you study how you can have fine and goodly houses, how you can add field to field, and treasure to treasure; and while you are doing this, brain, bone, and muscle, are taxed to the utmost to secure your earthly treasure, and you have no time to serve God, you have no time to spend in seeking for Heaven, you have no time to devote to repentance, and the separating of your sins from you, and becoming perfect, even as your Father in Heaven is perfect.

This perfection we must reach. Should I tell you that you need not be very earnest, you need not be very active, the Lord is pleased to have you enjoy the things of this life, therefore you may be as calm and moderate in religious things as you choose, and while you are thus doing you will be gaining everlasting life, I should be telling you things not written in this book.

I want to exhort you to pray always. There is no resting spot here; there is no period when you can relax your efforts, no period when you can safely cease striving, agonizing, to enter in at the strait gate. It is positively dangerous to fasten your affections upon the things of this world, and devote your time to your own sinful gratification. You idolize self, and make this world your God. There is no period when you can do this with safety. While you are thus engaged disease may be feeling after your heart-strings, and death may be on your track. Your probation may close and you be unsaved. Do you think when the Lord shall come in the clouds of heaven, in the glory of his Father, with the holy retinue of angels, that he will give to you probation, that you may have another opportunity to form your characters for Heaven? Is it to give you time to obtain moral fitness to enter the kingdom of glory? No opportunity is granted you then. It is then too late. No atoning blood then pleads in your behalf to wash away the stain of sin. Just as you then are, you will remain. Just as you fail, so you must come up in the resurrection. And if you are living when the Son of Man is revealed, just as you are then found when he shall appear, if unready, so you must remain. The impure cannot then obtain perfection of Christian character. No work of purification can then be performed.

Opportunity is now given you to improve and become perfect this side of the Judgment. You must obtain a moral fitness here to meet your God. You should be right, just right, if you wish to obtain an entrance in through the gates of the holy city of God. Should your probation close to-day and you be brought just as you are this moment to the gate of the city, and it should open before you, and the rays of light that emanate from the throne of God should beam forth upon you, could you endure it? Could you bear it, in your sins and in your iniquity and imperfection? Could you enjoy that sacred and divine light? Not for a moment. You would drop as powerless as the Roman guard, who watched around the sepulcher of Jesus Christ, when the angels there descended to resurrect the Son of God. As that light fell upon the Roman guard, they became as dead men. They fell to the earth. They could not endure the light from Heaven, which was reflected from one mighty angel! Neither can you unless you have a fitness for it here. Could you be brought through the gates into the holy city, your probation closed and sins upon you, pride, folly, envy, evil surmisings, lustful passions, covetousness and these evil things, and gaze upon sinless angels, who never have fallen, never been in disobedience and transgression, and behold in every countenance the light of the glory of God as it shineth in the

face of Jesus Christ, and see the redeemed saints that that have washed their robes and made them white in the blood of the Lamb, how would you feel? You hear a voice inquire, Who are these? And the answer is given, These are they which have come up through great tribulation, and have washed their robes and made them white in the blood of the Lamb.

You look around and see those that have made a covenant with God by sacrifice. You then behold yourself. Impurity is upon you. Your garments are defiled with pollution of the world. Sin has left its disgusting impress upon your countenance. You cannot endure the glory and light. And you would say, Anywhere but here to be pained with this glory and beauty and loveliness. You could not endure it. You were not worthy. No, you were not ready for it, and you could not dwell there. You would rather be anywhere else. You would prefer that rocks and mountains should fall upon you and hide you from the unbearable glory that you behold everywhere.

Says Christ, Agonize to enter in at the strait gate; for many I say unto you shall seek to enter in and shall not be able. It requires an effort; and while we may talk, and plead, and entreat men and women, some may feel as amused as though it was a mere idle tale. They may feel as did those to whom Noah preached warning them that the flood was coming upon the earth. They could laugh and ridicule. They would say, How can God destroy this world that he has made so beautiful? We do not believe it. Nevertheless the waters of the flood came, notwithstanding their unbelief, and they were washed away, and the world was cleansed of its moral pollution.

Now, as it was in the days of Noah, so shall it be in the day when the Son of Man shall be revealed. These things will seem to many like idle tales, nevertheless they are true, and without preparation, without readiness, without moral fitness, you can have no place in the kingdom of glory.

(To be continued.)

Our Sunday Laws.

By Editor

The following article from the Christian Advocate, is a further indication of the political phase which the Sunday agitation is assuming. If none of the existing parties will take it up, a new one must be formed which will. That is the short of it. And it will be done. The Advocate says:—

The public mind is just now exercised over the question of the public schools, and considering the encroachments of the Romish hierarchy, by the help of corrupt politicians, upon its truly American features. It is well that this should be so: and yet there may be danger that while attention is directed that way, another and no less dangerous attack upon our time-honored laws and customs may be made. It is well known that our American Sabbath, as a day of rest and quiet, is loyally a national peculiarity, and that, especially on the continent of Europe, nothing like it is known. Accordingly, our German immigrants, except the religious portions of them, which unhappily compose but a small proportion of the whole, dislike the restraints imposed by our Sunday laws, and with the zeal of destructive radicals, they are moving for their abrogation. The questions of non-sectarian public schools, and of restraining the liquor traffic, do not more imperatively demand the attention of the American people than that of the Sabbath.

The spirit of the German newspapers of the country, because they are in a foreign language, and comparatively little read by our English-speaking population, is but little known as to its tone and temper, and the extent and violence of its demoralizing demands are but faintly apprehended. We have lately taken some pains to look into these things, and we give below some extracts, translated from a leading German paper, as specimens of their kind. The occasion referred to was the passage, by the Senate of California, of an act to license Sunday theaters, with the further assumption—not yet realized—that the act would certainly become a law. The announcement of that fact is thus responded to in the Illinois Staats Zeitung of January 25:—

“SUNDAY THEATERS VS. SUNDAY LAWS

“Shakespeare, Goethe, and Schiller, have triumphed over the preacher, the theater over the church, for the Sunday-theater bill was adopted by the Senate of California on the 14th of January with an enormous majority, (twenty-nine against six votes,) and the German population of San Francisco breathes again. The directory of the theater sees the sword of Damocles—of the Sunday law—nearly removed, and permanent engagements of foreign artists are again made possible. After the adoption of the bill in the Senate, it can hardly be doubted that the House will follow. The debate in the Senate was short, and gave evidence that the adoption of the bill was a case previously determined and arranged. One American Senator declared that not only foreign born, but also native citizens were in favor of Sunday theaters; that even in Rome, theatrical performances take place on Sundays, and that the introduction of European customs could only have beneficent results.

“Two petitions against the passage of this bill have been received from the clergymen of San Francisco and Sacramento. We regret to find among the signers of the same a German clergyman by the name of Mathias Goethe. Of course these petitions had not the least effect. The politicians conform with the views of the voters, as the clergymen do with their pew-holders. The Sunday-theater question was agitated at the State Legislature election. Candidates had pledged themselves to the Germans, and they felt that, without danger for their political future, they could not break their promise.

“As soon as this bill, as expected, shall be likewise adopted by the House, California will have the glory of carrying out one of the most important practical consequences of the generally-accepted theory of the separation of Church and State.”

The refrain is next taken up by the Staats Zeitung of this city, which not only rejoices in the prospective overthrow of the Sunday laws generally, but is especially jubilant at the fact that for this great boon thanks will be due to the Democratic party. Hear it:

“The removal of restrictions from theaters on Sunday by the Legislature of California may be regarded as nearly an accomplished fact, a law to this effect having passed the Senate, and the political character of the House assuring its adoption there. We give the details of this law from the Illinois Staats Zeitung. This Journal, while favorably noticing this action, forgets to mention that California has to thank a Democratic Legislature for the glory of carrying out one of the most important practical consequences of the generally-accepted theory of the separation of Church and State. While nearly everywhere in the United States every attempt for unconstitutional restraint of religious liberty, and especially every attempt of the State to prescribe the observance of Puritan Christian customs, can be traced to Republican Legislatures, certainly only Democratic Legislatures everywhere have taken steps in the opposite direction, and have guarded the principle that here” every one can be saved according to his own fashion. “The Legislature of our State at this moment is on the point of doing the very same, after the hypocritical fanatics have maltreated the State for years. Every other State wishing to be emancipated likewise will therefore have to tread in the footsteps of California and New York, and must provide itself a Democratic Legislature.”

If this identification of the Democratic party with the crusade against our Sunday laws shall appear offensive to any, let it be noticed that not we, but one of their own partisan papers does it. But being charged with the design by one of its leaders, it will be incumbent upon the party to formally disclaim that purpose or assume the responsibility of the charge.

Our principal design in this writing is to sound a note of warning by bringing into notice some of the agencies at work for the overthrow of our traditional American laws and usages. It is time the attention of our people, so long engrossed with national affairs, should be recalled to the dangers that threaten us at our own homes and firesides. We have sacrificed hundreds of thousands of lives, and expended untold millions of wealth, to save a country to ourselves and our children; it remains now to us to protect our civil and social communities from evils of vastly greater danger than any that our late war and its results have removed. A country and its government is worth having only when it protects its people, and secures to them the enjoyment of whatever is needful to their well-being; and we have suffered and made sacrifices to very little account if now our national heritage is to be despoiled by foreign levelers—downward—or sold from us by trading politicians.

A political party must soon be found or formed that shall insert in the middle of its platform these three planks; No public money for sectarian schools; Restriction of the liquor traffic, and its taxation by high rates for licenses; and the protection of Sunday as a day sacred to rest and general quiet, by the prohibition of all sales of liquor and all public amusements on that day. These are “live issues,” and they come home to every man’s bosom. Our political parties cannot be allowed to ignore them; nor can any party that shall fail to give them a hearty indorsement hope to receive the support of all such as value the right above the claims of parties based upon no better principles than the love of spoil. If, as claimed by its German mouthpiece, the position of the Democratic party is clearly against these, then that party should be antagonized by all good men; and if the Republican party shall shrink from accepting these things as objects to be aimed at, then let all good men withhold from it their support. The time has come when the moral and religious element of the body-politic must make itself felt in the halls of legislation and in the administration of the government, or all will be lost. Who is on the Lord’s side?

Our Portion Here.

By C. M. S.

JOHN 16: 33: “In the world ye shall have tribulation but in Me ye shall have peace.” The peace of God is the rich heritage of the Christian in the present life. Says David, “Great peace have they that love thy law and nothing shall offend them.” All that is given us of earthly tribulation is for our everlasting welfare. Nothing but good can happen to us if we are following Jesus. As I look back upon the tribulations that I have passed through, I can see that they were all necessary. I have been learning patience and submission, and I know that the grace of God is sufficient for us; and he hath said, I will never leave thee nor forsake thee. Jesus says, Not as the world giveth, give I unto you. Oh! how much better are his gifts! Earthly gifts perish; and earthly riches take wings and fly away; but the rich spiritual blessings we receive from God on our pilgrimage may all be retained by us. No one can take them from us and we may grow richer and richer in them. Having cast all our care on Jesus, we can sweetly sleep at night knowing we are safe. For what can harm us if we are followers of that which is good? Who would want to share the glory of Heaven without first suffering with Christ? Let us have on the whole armor. Let us press on, and each have a share in the conflict, and know the fellowship of his sufferings. We are assured that all who will live godly in Christ Jesus shall suffer persecution. Oh! how sweet it is to feel an inward peace in God when persecution is raging without.

We expected Jesus would have come before, but we have not been ready and waiting yet. But all must be ready and waiting, who would meet him with joy. Now let us be thankful that we have a little time to get ready. Oh! how much the Lord is doing for us, showing us our secret faults and a way to overcome them. Let us fully arouse and go to work with all our might for “'tis sweet to work for Jesus,” and, “there’s resting by and by.” The more we work the more we shall love to work, and the more we shall lose our love of ease. C. M. S.

Our Standard of Happiness

LOOKING to others for our standard of happiness is the sure way to be miserable. Our business is with our own hearts and our own motives.

The Devil’s Greatest Temptation

The greatest temptation the devil has for the Christian is comfort.—Luther.

Spiritually Minded.

“To be carnally minded,” says the apostle, “is death; but to be spiritually minded is life and peace.” Rom. 8: 6. The word here rendered “minded,” is “that which one thinks or feels, i. e., thought, feeling, purpose, desire, will, &c.” The word for carnally, is, literally, “of the flesh;” and the word “spiritually,” is “of the spirit.” So that it might be rendered, “The thought, feeling, purpose, desire, &c., of the flesh, is death; but the thought, feeling, purpose, desire, &c., of the spirit, is life and peace.” This brings the idea more definitely before the mind. To let our thoughts, our feelings, our desires, run in the way of the flesh, is death. It is destructive of our spiritual life here, and will result in eternal death hereafter. To let our thoughts and desires follow the promptings of the Spirit of God, that will lead to peace and everlasting life. And what is it to be carnally minded or let our thoughts and desires follow the inclinations of the flesh? It is to love and do its works; and the works of the flesh are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, and such like. And to be spiritually minded, or to follow the things of the Spirit, is to bring forth its fruit, which is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. To follow in the one path is to walk in the way to everlasting life, to follow in the other, is to walk in the road to death.

And here there is no middle ground. To be not positively going forward in the way to life, is to be going in the road to death. To be on neither side, is to be on the wrong side. To be standing still, is to be going backward. We are abiding in the vine, drawing therefrom invigorating life, and bearing the fruit of the Spirit, or we are becoming unfruitful and dead.

And here is an unerring test of what is pleasing and right in the sight of God. Are you in doubt in regard to any movement? Look at its spirituality. Is it characterized by this feature? Does it foster or repress this element? Is it calculated to increase the spirituality of those engaged in it? If these questions can be answered in the affirmative, then we may safely conclude that the movement is right in the sight of God, that it is entitled to our confidence, our sympathy, and our hearty co-operation. If it lacks these features we may well stand in doubt of it; nay, we may at once reject it. For to be carnally minded is death; but to be spiritually minded is life and peace. We cannot, then, seek too earnestly for this frame of mind, nor can we too industriously avail ourselves of every means which will promote it.

In the light of this principle we now ask the reader to look at a question which is a subject of no little controversy—the question of spiritual gifts, or, more definitely, the manifestation of the spirit of prophecy among us.

Look, first, at the works published, entitled Spiritual Gifts, and Testimonies to the Church. What is their character? Do they not maintain throughout a lofty tone of spirituality? Do they not counsel to all that is noble, and elevating, and active, and energetic in this respect? Do they not constantly warn against the carnal mind and its deadly evil? Will not the person who will live out their teaching be spiritually minded in a most eminent degree? These questions admit of no dispute.

Look, secondly, at the persons whom Providence is using in this work. Are they not in a marked sense, spiritual? Are they not persons of piety and prayer? In consecration to God, in devotion to the work, are they not examples to the flock?

Look, thirdly, at those who most closely follow the teachings of spiritual gifts. We ask you to look at these study the Bible more earnestly, and follow its teaching more fully? Do not these manifest more of the fruit of the Spirit in their work and conversation? Do they not occupy a higher plane of spiritual life? Are they not more spiritually minded? Are not the effects, as seen in them, good, and only good?

Look, fourthly, at those who oppose this work. Do we find them to be spiritually minded persons? Do we find with them, in any noticeable degree, the fruit and work of the Spirit? Do we not, on the other hand, find enmity, malignity, bitterness, hate, strife, and misrepresentation?

Now, fifthly, imagine for a moment the two sides reversed. Imagine that on the side of spiritual gifts there was this marked lack of spirituality, and the prominent manifestation of so many evil traits, while on the side of the opposition there was devotion, piety, consecration to the truth, and the manifestation of the Spirit and power of God. What effect would this have on your mind toward determining which was the side that God could approve? This, as it looks to us, is a point worthy of serious reflection. Nor do we see how any right-minded person, who possesses any degree of spiritual discernment, can long hesitate in regard to his decision.

And remember that he who follows the things of the Spirit, will sympathize with the work of the Spirit, wherever manifested, and in whatever way, and by whatever means. He will be in harmony with its work, not in part only, but wholly.

Our decision is for that which bears the plainest impress of the Spirit of God. Our advice to all others is to cleave closest to that. This is the path of safety, of peace and life.

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