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Review and Herald, Vol. 38, No. 12.

ABSENT FROM THE BODY AND PRESENT WITH THE LORD.

Review and Herald

Sep 5, 1871

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 5, 1871

ABSENT FROM THE BODY AND PRESENT WITH THE LORD.

I will read the first ten verses of 2 Corinthians, 5th chapter.
“For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the Heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from Heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labor, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.”
I invite your attention to a careful examination of this scripture. And while I am free to confess that it presents some difficulties, whatever view you may take of it, yet I think we can determine from several unmistakable points made by the apostle in the words which I have read, the true meaning of this passage. What we want is, truth that will stand the test of the Judgment. Everything else will fail and perish.
It is to be observed, then, that in this language there are certain peculiar and important figures used; particularly the figure of a house; or, rather, the figure of two houses, is brought to view. And these houses are not literal, as any one may see who will carefully read these verses; that is to say, the apostle does not mean to give the idea that we have, at the present time, a literal house made with hands, in which we now live, and from which by-and-by we are to remove into another literal house. For observe the peculiar language that he uses: “Desiring to be clothed upon with our house which is from Heaven, if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.”
It appears, then, that the house of which the apostle speaks as now in our possession is a house that clothes us; and the house we shall have by-and-by, when the one promised is given to the saint, that, also, is spoken of as clothing us. Now that idea cannot be applied with any propriety to a literal house. And indeed I need not argue this point; for no one will contend that a literal house is brought to view. And the idea is given that for a time we dwell in one of these houses, a house that can be dissolved, and then in another, a house that, when we once obtain it, shall never perish. “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the Heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from Heaven.”
Now I raise the question, What are we to understand by the house which we now have? I think there can be but one answer given to this question: I understand that it represents our mortal body; or, if you take the apostle’s idea of clothing, you may say it represents mortality. I am not particular which answer is given; for they are substantially the same. And when he further speaks of this house being dissolved, and it is asked what is meant by this expression, there is but one answer, as I think, that can be given. It means our dissolution in death. I believe this to be the most natural and simple and precise construction that can be placed upon the language. Let me state it again. Our house in which we now live, and from which we are by-and-by to remove, not literally, but in figure, is this mortal body, this tabernacle which is to be dissolved. Indeed, when he speaks of our being “at home in the body,” he identifies the body, this mortal body, as the present house; and this house that can be dissolved, and will be dissolved, if we taste of death before the Lord comes, is our temporary residence. And then there is another house eternal in the Heavens, which, when we possess it, shall never be dissolved or never be vacated.
Now is it possible for us to tell what our other house from Heaven is? I think it is. If this earthly house were dissolved, “we have a building of God, a house not made with hands, eternal in the Heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from Heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” Then the house that is from Heaven, comes to us, is obtained by us, when mortality is swallowed up of life. Then I can answer you the question in a word, and I do not see how any one can evade the conclusion that this other house is our body made immortal, or it is immortality itself that is the house which is from Heaven.
But it becomes us to notice the fact that a very different view is taken of this subject by the religious world generally. It was no longer ago than October last, that I listened to a sermon on this subject from a minister of some repute in the State of New York, and he made this statement which represents the view that is taken by the religious world generally. He said that “the
apostle declares that if our earthly house were dissolved, that is, our mortal body, we have now, or at the moment that this dissolution takes place, a house eternal in the Heavens.” Carrying out that idea, for he could not otherwise be consistent with himself, he said, “Mortality is swallowed up of life when the Christian dies.” So that as death brings us to the house from Heaven, when the Christian falls in death, he then has this other house that is eternal in the Heavens; he then enters into it, and immortality is swallowed up of life.
Now I want to call your attention for a few moments to the impossibility of this being true. I can prove that it is absolutely false. Mortality, he says, is swallowed up of life when the Christian dies. How so? Because the immortal soul then leaves the mortal body and goes away to be with God. That is mortality swallowed up of life, according to this view. Now I want to show you the absurdity of such an idea, so that you cannot fail to see the point. I have here an envelope, and in this envelope is a sheet of white paper. Now this envelope and its contents represent the common idea of man: the mortal body and the immortal soul. They are now together in this present life; the immortal soul dwelling in the mortal body, the two constituting the man. The time comes for the man to die. Now what takes place? We are now to have mortality swallowed up of life, according to the view commonly taken of this chapter. That mortal body and its immortal soul are separated. The body goes down to dust, and the immortal soul goes away to be with God.
Now, question: If this is true, is it a fact that mortality is then swallowed up of life? No; for mortality did not pertain to the soul but to the body; and what becomes of the mortal body? It goes down into the dust, and the immortal soul goes away into God’s presence. There is no mortality being swallowed up of life in all this. All that is mortal is covered up with earth; while all that is immortal goes away to be with God. That will not answer for the swallowing up of mortality by life. Now let me give you Paul’s language in 1 Cor. 15: 51–55:
“Behold, I show you a mystery; We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?”
The very thing stated by Paul in the 5th chapter of second Corinthians, that mortality is to be swallowed up of life, he states here: This mortal shall put on immortality. When? He has defined it in the plainest terms. It is when the Lord descends, and the trumpet sounds. That is the time when mortality is swallowed up of life. When mortality is swallowed up of life, the physical man will not decay and return to dust. No; but in that very day the man shall be changed to immortality. That which was mortal will become immortal, and shall remain so forever.
But let us look at the matter a little further. There is another idea to be considered. That minister said that when the Christian dies, he moves out of the body (keeping up the idea that there is an immortal soul), and that he simply passes from one body or house to the other. We move at death from the mortal body, the house of the soul in this state, into another body prepared for it in Heaven. Observe what trouble this view presents. The soul passes from the mortal body, and goes away to be with Christ in another house or body that is eternal in the Heavens. Now what more about it? By-and-by the Lord is coming. Everybody who believes the Bible, believes there is to be a time when the Lord comes to this world. The minister I have referred to believed it. He said, “When the Lord comes, the body of the man fallen in death shall be resurrected.” Now see what a difficulty this minister’s theory involves him in. The real man when he died left his mortal body, in order to dwell in the immortal one in Heaven. Now the Lord comes, and that eternal house has got to be vacated for him to inhabit this resurrected body again.
Now do you not see that though this house is an incorruptible, eternal house, it will for all that have to be vacated and left there for the man to come back to his first house? The conclusion is inevitable. There are but two houses: the house that is corruptible, and the house that is eternal and incorruptible, which is the body made immortal; and when the mortal and corruptible house is dissolved, the next house is the mortal body changed to immortality, and there is no third house. If you get a third house you involve yourself in the absurdity that mortality is swallowed up of life when it is really swallowed up of death, and moreover that third house has to be vacated when the first house is rebuilt.
Mortality is swallowed up of life when this mortal puts on immortality at the last trump. Then I come back to the first statement, and ask what the apostle means when he says, “We have [present tense] a house not made with hands.” My answer is that we have this eternal or immortal house in just the same sense that John says we have eternal life. How? By promise, not by actual possession. We are not to enter into eternal life till Christ our life appears. We have this life now; but it is not in ourselves, but in the Son of God. Let me read the language of the apostle on this point. 1 John 5: 11, 12: “And this is the record, that God hath given to us eternal life, and this life is”—now where? God hath given to us eternal life, and this life is—is it in us? No. This life is—“in his Son. He that hath the Son hath life; and he that hath not the Son of God, hath not life.” See also Paul’s language to Titus, in which he says (first chapter, second verse): “In hope of eternal life which God, that cannot lie, promised before the world began.”
Now can you not understand how we have eternal life? We have it in the promise of God; and this life, John says, is in his Son. So when Christ comes, the gift of eternal life is conferred on the saints; and till that time, we have it only by promise.
And this is precisely the same manner in which we have this house; and I will prove it to you. This house is the resurrected or translated body; the mortal body made immortal; “for in this we groan, earnestly desiring to be clothed upon with our house which is from Heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” Now I put the question to all that are here to-night, When is it that we are to be clothed upon with our house from Heaven? When? The answer is that it takes place when mortality is swallowed up of life. What is it that is clothed upon us? Immortality. What is it that is swallowed up of life? Mortality. Immortality comes upon it, and swallows it up. Then the tabernacle, that is, the building of God eternal in the Heavens, must represent the immortal body, man changed to immortality. So when the man dies, he does not enter upon the actual possession of this house; for if there should be no resurrection the man has perished. 1 Cor. 15: 18, 32. But in God’s promise, as the Christian falls asleep, this being sure to come, it is the same thing as if he then had it; for he is not conscious of the passing of amoment from the time when he falls asleep to the time when he awakes in the resurrection of the just.
Paul, in the eighth of Romans, verse twenty-third, says: “And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to-wit: the redemption of our body.” Here, Paul says we groan within ourselves. In my text, he says we groan in this tabernacle. Now observe the figure of a tabernacle. It is a movable building capable of being taken down. Such is our mortal body. The other is not such as this. In this, namely, our present mortal body, “we groan, earnestly desiring to be clothed upon with our house which is from Heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.”
Here are two distinct statements relative to the cause of our groaning, and the thing for which we groan. We groan because of certain burdens, and we groan also because of strong desires. We groan because certain burdens press upon us, the burdens of this mortal life; and we groan for the change to come upon us in the blessings of redemption. This is stated by Paul in the passage already quoted from Romans. “Even we,” he says, “groan within ourselves.” Here is the very idea of the fifth chapter of second Corinthians. “Waiting for the adoption, to-wit: the redemption of our body.” Now what is it Paul groaned for? Not death. Was that what he was so anxious to experience? No. Was he groaning for the dissolution of the body? This text does not teach this. He groaned that mortality might be swallowed up of life; or, as expressed in the other text, he groaned, waiting for the adoption, to-wit: the redemption of the body. When is it that the body will be redeemed? When it is made immortal at the second coming of our Lord Jesus Christ. There can be no mistake about what the apostle desired.
Now what does the state of being unclothed represent? I think it represents the state of death. What is it to be unclothed? It is to put off the clothing we now have; that is, this present mortal life, burdened with cares, labors, and responsibilities. But when he is clothed upon, it is by the gift of immortal life at the resurrection of the just. It was not the burden of Paul’s spirit, as here expressed, that he might lay down the life he then had. What he wanted was not death, no, nor was it a continuance of this present state of mortal existence; but it was that he might be clothed upon, that mortality might be swallowed up of life, at the voice of the archangel and the trump of God.
Now let us read the 5th verse: “Now he that hath wrought us for this self-same thing is God, who also hath given unto us the earnest of the Spirit.” What does the apostle state in this language? He states the object of the Almighty in creating man; the purpose that he has in view to accomplish in regard to his people. God has wrought man for something; what do you suppose that something is? “He that hath wrought us for this self-same thing is God, who also hath given unto us the earnest of the Spirit.” What is that self-same thing that he has wrought us for? It is stated in the close of the preceding verse. It says: “Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for this self-same thing is God.” What, then, is the “self-same thing” God has wrought us for? It is that he may make us immortal, and take us into his presence to live with him forever. Now I submit to every person here to-night that the self-same thing for which God hath wrought us, is not death; for if man had not sinned, death would never have existed. God did not make Adam to put him to death, but for the noble purpose of having him live in his presence forever. And God hath wrought us for this self-same thing.
What is the meaning of the word “earnest,” in the expression: “Hath given unto us the earnest of the Spirit”? It means the pledge, assurance, certainty, of the Spirit. Now I have a second question to ask: What is the gift of the Spirit to us an earnest of? What does it signify that the Spirit of God dwells in us? Is it the assurance to us that we are certain to die? No, indeed. There is no one here to-night but could answer me what the Spirit of God is an assurance of; but we will turn and read it. The first chapter of this same epistle, verse 22, reads: “Who hath also sealed us, and given us the earnest of the Spirit, in our hearts.” Ephesians 1:13, 14 reads: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.” Again, we read in Romans 8:11: “But if the Spirit of Him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” His Spirit shall quicken your mortal body; his Spirit that dwelleth in you. Now when the apostle says, “He that hath wrought us for this self-same thing is God, who also hath given unto us the earnest of the Spirit,” that self-same thing is the change to immortality; and the Spirit dwelling within the Christian is a pledge that he shall have part in that resurrection; and this being true, it follows that death was not the thing which the apostle was looking forward to, but it was the change to immortality at the sound of the last trumpet.
Now I call your attention to that which is supposed to present the great difficulty in this chapter. You will notice there are two houses mentioned in this text, the one to be dissolved or taken down, the other a house which we have not yet seen, but which we shall have by-and-by; and the Spirit of God dwelling in our hearts is a pledge of it; something we have not tried yet, but something which we have in the promise of God. I call your attention to this point: that only one of these houses can exist at one time. The language at the first glance seems to imply that we have two houses at once; that you will at once leave one house and step right into the other. But I have proved to you, and I believe every one in this house will agree with me, that the first house is this mortal body, and the second house is this same body changed to immortality; and the removal is effected by this mortal body being changed and made immortal.
When the apostle speaks about conversion, observe what terms he uses: The old man, which is corrupt, is put off with his deeds; and the new man is put on, which is renewed in knowledge after the image of Him that created him. Eph. 4:22–24; Col. 3:9, 10. Now here are two men, the old and the new. The old is what we are, in our natural, corrupt state; the new man is the change wrought in us by the grace of God. What is wrought? Simply a change in our nature: the old is put off, and the new is put on. Yet it is the same man subjected to that change which we call conversion. This illustrates the subject here brought to view: the first house put off, and the second house put on.
I call your attention now to the continuation of Paul’s argument: “Therefore we are always confident.” What is his ground for confidence? Because the earnest of the Spirit is given. What is that given for? As a pledge of the fulfillment of the things there stated; namely, a change to immortality. “Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord. (For we walk by faith, not by sight.) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” Now this is thought to have a distinct reference to death; and that being absent from the body is death; and that Paul desired it. Whatever this was, it was Paul’s choice. He was “willing rather” to have it; that is, this is what he chose or preferred. But he says that he did not desire to be unclothed, but he did desire to be clothed upon. That is, he did not desire to die, but did desire to be changed to immortality. What did he say that he desired in the second, third, and fourth verses? It was not to be unclothed, but clothed upon, that mortality might be swallowed up of life. Now what does he say in the 8th verse? He says, We are confident, and willing rather to be absent from the body, and to be present with the Lord. Does, then, Paul say that he does not desire a certain thing, and then in a few verses further on, make this same thing his choice? This cannot be. What, then, does the language mean? I think it means simply this, that in accordance with the idea of two houses, the present house or state of mortality, burdened down with pains and sorrows, and the other house the eternal one, which comes from God, he first presents the idea of removal from the house he has occupied all his life long to this new house. Then the idea is this: to be absent from the body, is to be absent from the mortal body; and to be present with the Lord, is to be present in the glorified, immortal body.
Now, question: Is it a fact that in order to be present with the Lord you have to leave your body behind? It is not. Was it the case with Enoch and Elijah that they had to leave their bodies behind? No. Mortality was indeed put off, because it was swallowed up in immortality; and then they went into the presence of the Lord, the whole man together, as will be the case with the saints of God by-and-by. Every one of them at the last trump will be changed to immortality, being wrought for this self-same thing; and the whole man will be taken into the presence of God.
Then it follows that the only thing to be absent from is this present house, namely, this mortal condition or state.
I now call your attention to the words of Paul in the 15th chapter of 1 Corinthians. Having been previously addressed to this same church, its teaching must have been present in their minds, as well as his. Verse 32 reads, “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die.” Here are words addressed to the church in Corinth, which they had already in their possession; for, says Paul, if, after the manner of men, I have fought with beasts at Ephesus, &c. But, Paul, do you not in writing to this same church again, speak of being absent from the body and present with the Lord? and do you mean to say that between your dying eighteen hundred years ago, and the resurrection that is to take place some time in the future, you can be absent from the body, unclothed, and present with the Lord? Then, if that be true, how can you say here, if I have fought with beasts of Ephesus, of what advantage is it to me if the dead never rise?
But if, in reality, Paul has been with the Lord for eighteen hundred years, his labors and sufferings for the gospel have been an advantage to him, though the dead never should rise; for it is an advantage or privilege to be in the presence of Christ where there are fulness of joy and pleasures for evermore. Ps. 16:11.
We cannot, then, according to Paul, speak of being with Christ while we are unclothed; but this removal from one house to the other, is this change to immortality; it is leaving this state where we are burdened with sorrows, and being changed to the other state, that of immortal bliss. In fact, there is no other state of existence recognized here. In the first we are absent from the Lord, because corruption cannot inherit incorruption. In the other, we are present with the Lord, because we are made immortal, and taken to our heavenly home.
I believe this to be the idea which the apostle here presents, and that he does not recognize three bodies, our present house, and one between death and the resurrection, and the immortal one after the resurrection. But after the present mortal body, comes the one made like Christ’s, and when that comes we shall dwell in his presence forever.
But let me read a little further: “Wherefore we labor, that, whether present or absent, we may be accepted of him.” Now observe the clinch to this argument: “For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” Then the thing that is to determine all this is the Judgment of the great day. A few words respecting the order of the events brought to view in these verses: “We must all appear before the judgment-seat of Christ.” We understand that, before the resurrection takes place, God the Father sits in judgment, as in the seventh chapter of Daniel, and an investigation takes place in regard to the cases of all men to determine the character of each, whether they are righteous or wicked. But the Son of God descends for the purpose of executing the Judgment. Jude 14, 15. Now for what purpose are the saints to stand before the judgment-seat of Christ? You observe the language. It is not to have it decided whether they are to be saved or not, but for the purpose of receiving according to the things they have done. There is one thing they will all share alike, and that is eternal life; for there are no degrees of immortality.
But in other things there will be a great diversity. Some will receive crowns of surpassing glory, which will represent their good deeds, and their sacrifices; while others who have done less, and had less sacrifices to make, will receive crowns of less magnificence and glory. But our Lord shall give to each of them a crown of life, some of them of greater brilliancy than others, but to each of them according to the sacrifices they have made, and crosses they have been called to bear, for Christ’s sake.
Then at the end of the thousand years, the wicked are brought into Christ’s presence, not to have it determined whether they are to be saved or not, but to receive according to their deserts; and it will be at that time that fire will descend from God out of Heaven upon them and devour them; and with this solemn event we are brought to the conclusion of this subject.
But I want to fasten this fact upon your minds, whatever may be the truth concerning immortality, there is one thing we must admit, and that is, that there is a judgment-seat of Christ, and that we must all appear there, and must all stand in his presence, that we may receive the things done in the body; and how shall we feel if we have been ashamed of him here; ashamed of him who was nailed to the cross for us, and tasted death in our behalf? How will you feel when you stand in his presence if your life has been one of cross-shunning and self-gratification? With what shame and pain and anguish will you then appear before him at the last day!
My friends, there is an end to all these things. The time will come when there will be a reward given to all for the things done here. I feel to plead with you all to put away your sins and humble yourselves in God’s sight. May that blood which can alone take away sin be applied in your behalf and mine. May that Spirit which is given as the earnest of our inheritance dwell in us, and be a pledge of eternal life at the last day. And may we all be changed and made immortal when the Lord shall come, and with all his people be caught up to meet him in the air.

I NEED THEE, PRECIOUS JESUS.

I need thee, precious Jesus, For I am very poor; A stranger and a pilgrim, I have no earthly store. I need the love of Jesus To cheer me on my way, To guide my doubting footsteps, To be my strength and stay.
I need thee, precious Jesus, I need a friend like thee, A friend to soothe and pity, A friend to care for me. I need the heart of Jesus To feel each anxious care, To tell my every trial, And all my sorrows share.
I need thee, precious Jesus; I need thee day by day, To fill me with thy fullness, And lead me on my way; I need thy Holy Spirit To teach me what I am To show me more of Jesus To point me to the Lamb.
I need thee, precious Jesus I hope to see thee soon Encircled with the rainbow And seated on thy throne. There, with thy blood-bought children My joy shall ever be To sing thy praises, Jesus, To gaze, my Lord, on thee! —Sel.

Work during Morning Hours.

I know a remarkably able and fertile reviewer, who tells me that, though over his midnight oil he can lubricate articles with a certain sharpness and force, yet for quietly looking at a subject all round, and doing justice to all its belongings, he wanted the quiet morning hours. Launcelot Andrews says he is no true scholar who goes out of his house before twelve o'clock. Similarly an editor once told me that though his town contributors sent him the brightest papers, he always detected a peculiar mellowness and finish about the men who wrote in the country. I knew an important crown official whose hours were from ten to three. He had to sign his name to papers; and as a great deal depended upon his signature, he was very cautious and chary how he gave it. After three o'clock struck, no beseeching powers of suitors or solicitors could induce him to do a stroke of work. He would not contaminate the quality of his work by doing too much of it. He would not impair his rest by continuing his work. And so he fulfilled the duties of his office for exactly fifty years before he retired on full pay from the service of the country. And when impatient people blame lawyers for being slow, and offices for closing punctually, and shops for shutting early, and, generally speaking, the wider adaptation of our day to periods of holidays and rest, they should recollect that these things are the lessons of experience and the philosophy of society and life.—“Piccadilly Papers”—London Society.

Feelings.

To DEPEND upon feeling in religion is unsafe and dangerous. A man may as well think of holding fast to the clouds, building upon running sand, or relying upon the wind. The cloud, the sand, or the wind, are no more changeable and uncertain than our feelings. A change in circumstances, or a change in health, or a change in friends, will often produce an equal change in feeling. Our religion should be like the sun, cloud or no cloud, go on in its shining course; like the earth, wind or no wind, roll on in its orbit. We should “stand by faith,” “live by faith,” and “hold fast the profession of our faith.”—Sel.

Is it Desirable?

By D. M. Cannell

How much pleasure, how many charms, how much happiness, this poor world does seem sometimes to offer to us when it is presented in its most attractive form. Nothing but the grace of God can enable the human heart to resist it. Children of poverty and of adversity are sometimes inclined to murmur at their lot; but if the word of God be true, and there is a hereafter, they have nothing to regret.
I have seen some of the world, and can realize somewhat the terrible temptations which some have to bear. Take an illustration: Here is a young lady; nature has done much for her in mental ability, in personal attractions. Her parents are wealthy and move in the highest circle; she has all the advantages of education and refinement; her company is sought by all; to parties of pleasure, to places of amusement, she is always invited. How dazzling, how inviting, how promising, the world looks to that soul.
Now in these circumstances, present to her the claims of God’s law, present the truth with all its unpopularity, its crosses, its self-denials and sacrifices, and how much, oh! how much these would mean to her. She must part with her friends; she must give up her amusements; she must, in a large measure, be cut off from the world, and from many, if not all, her flattering prospects. To give these all up and associate with a humble, despised people, to become a gazing stock and by-word, to take reproaches and scorn, a life of sorrow and toil; to do all this for Christ’s sake and for the truth’s sake, who can do it? And who does do it? They are few, exceedingly few, if any. If they do make a start, in a majority of cases they fall under the mighty pressure of circumstances and go back to the world.
When we view this case in the light of the Judgment and of eternity, when we consider the glories of the kingdom of God, the unspeakable joys of immortality, and the unending joys of eternity, we can but ask, Is it desirable to be surrounded by such circumstances as described above? Is it not rather a misfortune, and a thing to be deplored? Place the same individual in humble circumstances, or in poverty, how much easier for her to give up all for the truth! Would not her chances for eternal life be increased? Truly, James says, “Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him?” James 2: 5. Paul says, “Not many wise men after the flesh, not many mighty, not many noble, are called.” 1 Cor. 1:26. It is not because God does not wish to save them, but the attractions of this world are so strong that but few will break away from them when placed under the circumstances which we have supposed. Yet it is possible to do it. Some have done it, and it can be done again. How great a reward such will have. The more they sacrifice, the more God will love them, and the greater will be their happiness.
Do any young friends read this, whose circumstances are such as I have supposed, I hope they may stop and consider. Life is short, very short. It is full of sorrow; suddenly our cup of happiness may be dashed to the ground. There is nothing certain here. The world can never satisfy the soul. If we, like Solomon, could exhaust all the pleasures of the world, could drink of every cup that promises happiness, could gratify our highest ambition, could gain all that we hoped in the world, yet lose in the end the kingdom of God, we should have to exclaim in the bitterness of our heart, All is vanity and vexation of spirit.
For six thousand years, millions of persons have sought in every manner, and under the most favorable circumstances, to satisfy their souls with the pleasures of this life; but not one, not a single one, has ever succeeded. The favor of God, a clear conscience, a prompt discharge of duty, and a life of usefulness, can only satisfy the soul; here satisfaction may be found full and free. O, come and taste and see that the Lord is good.
And now a word to that young friend who has once known the Lord; has once tasted of the peace and joy there is in serving him, but has fallen into temptation, and gone back to the world. Let me ask you, Do you feel satisfied? Do you feel at ease? Have you found what you expected? After trying it for months and for years, have you not found in your heart an aching void the world can never fill? Are you not like the prodigal, simply feeding upon husks? Remember by-gone days, and return to your Father’s house. Think of the joys to come; think of that meeting on Mount Zion. Others will be there, those with whom you have prayed, and wept, and sung; those with whom you have wandered, hand in hand, through the tangled wood of life, who have known your history, your soul’s wants, your aspirations and trials. How often you have talked of that bright hour of meeting. Can you afford now to give it all up and make your bed with the lost? We pray you, do not do it. Stop before it is too late—before you have taken the fatal step. There is hope for you yet. When you lay this paper down, will you not go away alone, before the Lord, confess your sins and seek him anew? Then there will be joy among the angels in Heaven.
D. M. CANNELL.
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