p. 435 | Signs of the Times, Vol. 6, No. 37. (10/7/1880)

Signs of the Times

Oct 7, 1880

Seventh-day Adventist Missionary Society · Oakland, California · Oct 7, 1880

General Articles.

By Mrs. E. G. White

THE SIN OF MOSES.

BY MRS. E. G. WHITE. (Concluded.)

The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God's dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be "once offered, to bear the sins of many." But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus' name,—to pour forth the heart's desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, "Speak ye unto the rock, and it shall give forth its waters;" and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.

Moses described to the people how he had pleaded with God for a remission of his sentence, and had been refused. "The Lord was wroth with me for your sakes, and would not hear me. And the Lord said unto me, Let it suffice thee. Speak no more to me of this matter." "For your sakes." The eyes of all Israel were upon Moses. He had been exalted before them as the meekest man upon the earth, and his error cast a reflection upon God, who had chosen him as the leader of his people. The whole congregation had witnessed the transgression; and had it been passed by lightly, the impression would have been made upon the people that impatience and unbelief under great provocation, might be excused in those in responsible positions. But when it was pronounced that Moses and Aaron were not to enter Canaan because they did not believe to sanctify the Lord before the congregation, the people knew that God is no respecter of persons, and that he will surely punish the transgressor.

The life of Moses since he had been intrusted with the work of God, had hitherto been blameless and holy. Satan could not succeed in his most subtle attacks to subvert his integrity, or lead him to self-exaltation. But the more faultless and incorruptible his life hitherto, the more aggravated was his failure now, the more offensive his sin in the sight of God, and the greater his punishment. This lesson should be deeply impressed upon the hearts of all. If God dealt thus strictly with his most honored and faithful servant for his unbelief and hasty speech, he will not excuse these sins in any man in a more humble position. Yet the lesson has a special significance for those to whom great light has been given, and who have been intrusted with high and sacred responsibilities. God requires from all a faithful performance of duty in accordance with the light given, and the privileges bestowed.

God has granted to his people at the present day, great light and knowledge. He will impart strength and wisdom to his servants as long as they humbly rely upon him. They may, by their consistent course, commend to others the religion of Christ. But those who take advantage of their position to indulge in self-exaltation, arrogance, or harshness, cast doubt upon the work of God, and furnish the skeptical an excuse for their wicked distrust and unbelief.

In the case of Moses, the Lord shows that he will defend all who are standing in his strength in defense of the right. Those who would smite his faithful ones, smite the hand of God spread over them as a buckler,—they wound that hand which bears the sword of justice. But when the one thus divinely guarded ceases to rely upon God for help, and begins to exercise authority which the Lord has not given him, that moment his defense is gone. The more criminal and unreasonable the opposition which God's servant has to meet, the more earnestly should he seek to hide self in Christ. As long as he does this, he will be safe.

Moses' past record of integrity and unswerving fidelity to God could not avert the retribution of his fault. Here is set before us in a most impressive manner, God's hatred of sin, and the sure retribution that will fall upon the sinner. Previous faithfulness and righteousness will not excuse one wrong or sin in the sight of God. The least swerving from the course of right greatly displeases the Lord. He saw the end from the beginning. He saw that men in high places would commit grievous sins, hiding their iniquity under a cloak of godliness. God's throne is clear from reproach. The prompt judgment following the sin of Moses, shows to all that God will hold them to a strict account. Immediate retribution will not always follow the doubting, and unbelieving; in his great mercy, God bears long with the sinner, yet every transgressor will learn that the wages of sin is death.

God would have his work pure, and holy, and undefiled, unmarred by the frailties and errors of man. The spirit of censure, the practice of judging our brethren, and uttering words of condemnation, is displeasing to him. To all who pursue this course, the Lord says, Hold, judge and condemn your own motives and actions, but be careful how you judge your brethren, and misconstrue their motives. I am the Father of these my children; I will reprove their sins; I will correct their errors; I will visit their transgressions with stripes, and their iniquity with the rod. I know their going out and coming in; I am acquainted with their hearts, and will deal with them, not according to their waywardness, for then no flesh should live before me; but my great compassion shall be exercised toward them if they will set my fear before them, and believe me to glorify my holy name.

The most grievous sin of God's people is unbelief; and yet it is wide-spread; and almost universal. It is this sin that has led to backsliding and apostasy in every age. Those for whom God has wrought, limit the Holy One of Israel, and dishonor God daily by their distrust, their doubts, and positive unbelief. Moses died on mount Nebo, and Aaron on mount Hor, by the decree of God, not because they had committed a great crime, as men view the matter, but for a sin of common occurrence. The psalmist describes their error in these words: "They angered God also at the waters of strife, so that it went ill with Moses for their sakes, because they provoked his spirit, so that he spake unadvisedly with his lips." Retribution will surely follow the transgressor. Men may have lived and labored for God, they may have manifested self-denial, and self-sacrifice, God may have marked their lives with special favors, he may have given great foresight, and wisdom; and yet, the one whose life was so marked with rectitude may, through lack of watchfulness, and prayer, be overcome. The very uncommonness of the wrong, the usual purity and nobility of the character, make the departure from rectitude more noticeable, and Satan's triumph more complete.

The sins of impatience and unbelief, are as offensive in the sight of God to-day, as in the days of ancient Israel. All who profess godliness are under the most sacred obligation to guard their own spirit, and to exercise self-control under the greatest provocation. The burdens placed upon Moses were very great; few men will ever be so severely tried as he; yet his sin is not passed over because of this. God has made ample provisions for his people, that if they come to him, and rely upon his strength, they will never become the sport of circumstances. Men of high or low degree have no excuse for sin. The light given of Heaven, the power from Jesus Christ, can be obtained by all who ask for it in faith. Under every provocation there is a present help that will never fail. We are to learn to take God at his word, walking by simple faith, continually feeling our own weakness, and trusting in the Mighty One of Israel.

ANTICIPATION.

By Julia E. Loyd

I know the Christian's final home Will be divinely fair; The highest type of glorious life Will be the dwellers there.

From the word of the Eternal I know our life may be Like the ceaseless, flowing river, Throughout eternity.

The reign of Christ so perfect there! Love's service there so free! The atmosphere of rest and song, And peace, and purity!

To see the blessed faces there, Of those who died of old And those who died in later years All gathered in one fold!

With deepest, purest knowledge, Rich streams of holy lore, They satisfy their longings, They drink forever more!

My thoughts are full of wondering joy At what I know is kept For those who here, in agony, Have toiled, and prayed, and wept.

Be sure, my soul, to gain that home So pure, so wondrous fair! Know well, thy garments must be white, To find acceptance there.

O Lamb divine! O pleading One! O King so soon to come! We praise the grace that takes our hand, To lead us safely home.

East Oakland. JULIA E. LOYD.

PAUL'S ESTIMATE OF EARTHLY DIGNITY

By George I. Butler

To ascertain the relative interest we should show in this world and the world to come, we must understand their relative value. A fatal mistake is being made by millions upon this point. This world looks to them so bright and beautiful, so desirable and valuable, that they feel like exerting themselves to their utmost to obtain its riches, pleasures, and honors. This life to them is of no value unless acquiring these. The life to come seems dim, shadowy, and unreal. Theoretically they may admit the probability of another and better life, but it seems so uncertain and far removed that efforts made to obtain it seem thrown away. We always labor for what seems to us of greatest value. It is therefore important that we should obtain correct views in reference to the relation of both worlds.

Whose opinion could be more valuable than that of the apostle Paul? He was a great traveler. Had seen life in all its varying conditions; had associated with men of letters, with princes and rulers. He was himself possessed with first-class ability. His writings, eighteen centuries old, are yet read with great interest by men of the greatest ability. He was a man inspired of God to instruct those living under the Christian dispensation. "Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ."

If we will consider these particulars which Paul enumerates, we shall find that they embraced what was most highly esteemed at the time when he lived—that in the possession of these lay earthly dignity, popularity, wealth, and all that was considered valuable among men. United with these Paul possessed great energy of character and eminent ability. There was no man living among his people whose future career was more promising. What a brilliant future lays before this young man as he starts out for Damascus, full of zeal for the religion of his fathers? But after Christ reveals himself to him and he sees that he is fighting against God, what a change comes over him. From this point his life is in perfect contrast to his previous life. He casts aside earthly honor, wealth, and pleasure as of little worth, and accepts a life of toil, hardship, and persecution without a murmur. We all admit that Paul made a perfect success of his Christian course. He cries out as he closes his life, "I have fought a good fight, I have finished my course. Henceforth there is laid up for me a crown of righteousness."

The main reason why he did make such a success was because he properly estimated the value of this life and that which is to come. He obtained a view of the better world, which completely eclipsed all earthly dignity. Like Abraham of old, who beheld by faith the "city which hath foundations," and became charmed with it, and thenceforth became a "pilgrim and a stranger," caring little for earthly things, so Paul renounced all worldly prospects, and considered them of no more value than the filth of the streets, in comparison with that "exceeding weight" of glory held out before him.

The worldling gives his whole heart to this world. Its attractions are all to him. Like the "man with the muck-rake" in "Bunyan's Pilgrim Progress," he gazes downward, and all-absorbed with the trifles of earth he never raises his eyes to behold the golden crown above his head—the crown of eternal glory. The half-hearted Christian balances both worlds, sometimes making efforts to gain the better one, but ever looking back with longing eyes to the pleasures, riches, or honors of this life. He cannot make a success, because his efforts under such circumstances are not at all commensurate with the value of the world to come. We see how Paul looked at this matter. Who is right? Who takes the sensible view? This life is short at best; its riches uncertain and wholly unsatisfying. Its pleasures do not satisfy; its honors are like the mirage of the desert. It is a world full of sickness, disappointment, pain, sin, misery, and death. We cannot escape some of these, and how soon comes the close!

The world to come is eternal. Never a tear will be shed there. Pain will never be known. No drouth, no mildew, no curse, ever comes there. None but the good will ever be there. Mansions of glory await the faithful, and flowers which never fade, and joys forevermore. "I shall be satisfied when I awake with thy likeness," says Holy Writ. Which is right, the worldling, the half-hearted Christian, or Paul, the great apostle? He counted all these earthly things but loss that he might win Christ, for in him will all these future blessings be given. Let us give to each world its true value. Then shall we be earnest, devoted Christians, and share the blessed crown of immortal glory at last. GEO. I. BUTLER.

Council Bluffs, Iowa, Sept. 16, 1880.

BIBLE OR TRADITION?

By W. C. Grainger

A TRUE Protestant is one who rejects every doctrine of the Catholic church that is not based upon the word of God. The Bible, and the Bible alone, is his rule of faith and practice. It makes no difference with him how far back the history of a doctrine can be traced, if it is not set forth in the word of God. Hence, when a doctrine is presented for his acceptance, his first inquiry is, Does the Bible sustain it? Did Christ or his apostles teach it?

Paul in writing to Timothy tells him that he had known the Holy Scriptures from a child, and that they are able to make him wise unto salvation through faith which is in Christ Jesus. Tim. 3:15. If the word was sufficient for the salvation of Timothy, it is all that we need to guide us in the right way. Every doctrine should be compared with the infallible word of God.

Paul in his preaching did not expect his hearers to receive his teachings unsupported by the Scriptures, for it is written of the Bereans, to whom he ministered, "that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so." Acts 17:11.

Whoever accepts a single doctrine on the authority of tradition only, whatever he may call himself, is no longer a Protestant, and can give no sufficient reason why he should not accept every other dogma of the Romish church. The Bible says, "The seventh day is the Sabbath of the Lord thy God," and there is no intimation that it has ever been abolished or changed to the first day. The Catholics do not claim that they have any Scripture authority for Sunday observance.

Milner, in his "End of Controversy," pp. 70, 71, says: "With all their repugnance to tradition and church authority, Protestants have found themselves absolutely obliged in many instances to admit of them both. The first precept of the Bible is that of sanctifying the seventh day. 'God blessed the seventh day and sanctified it.' Gen. 2:3. This precept was confirmed by God in the ten commandments. 'Remember the Sabbath day to keep it holy.' Ex. 20. On the other hand, Christ declares that he is not come to destroy the law, but to fulfill it. Matt. 5:17. He himself observed the Sabbath. 'And as his custom was, he went into the synagogue on the Sabbath day.' Luke 4:16. His disciples likewise observed it after his death. They 'rested the Sabbath according to the commandment.' Luke 23:56. Yet with all this weight of Scripture authority for keeping the Sabbath or seventh day holy, Protestants of all denominations make this a profane day, and transfer the obligation of it to the first day of the week, or the Sunday. Now what authority have they for doing this? None whatever, except the unwritten word or tradition of the Catholic church."

Such is the testimony of all Catholic writers. They do not claim that Sunday observance is founded on the written word of God, but is an institution of the church. Protestants will not acknowledge this, but assert that Christ changed it. If that is true the Bible will inform us of the facts. But where does it tell us of this change? A liberal reward will be given to anyone who will find a single text that shows that the Sabbath has been changed from the seventh to the first day of the week. Many heresies crept into the church at a very early date. Paul says that the mystery of iniquity was already at work in his day, and that it would develop in the great apostasy or man of sin (2 Thess. 2), which all Protestant commentators agree is fulfilled in the Catholic church. It is true that Sunday observance can be traced back to the third or fourth century. Purgatory, prayers for the dead, invocation of saints, use of images, the sign of the cross, consecrated oil, the superstition of relies, and other heresies were established at a much earlier date. See Dowling's Hist. Romanism, book 2, chap. 1, also Mosheim, book 1, cent. 2, chap. 2.

These heresies, and the Sunday Sabbath, stand upon the same foundation, viz., Catholic tradition, and should be rejected by all true Protestants. But whoever accepts one can give no reason for not accepting all, for all are equally venerable.

In speaking of the writings of the early fathers, Dr. Clarke says: "There is not a heresy that has disgraced the Romish church that may not challenge them as its abettors. In points of doctrine, their authority is, with me, nothing. The word of God alone contains my creed." Lectures on Romanism, p. 203. Many other writers testify to the same effect.

Dear reader, are you a true Protestant? Then cut loose from all tradition, and accept the word of God, and that alone as your guide in this life, that you may be prepared for the life to come. Cease to transgress God's holy law. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Isa. 58:12-14.

CHRIST OUR ONLY HOPE.

By E. B. Saunders

We often hear the remark, "I want to do better," "I mean to try to please the Lord," "I want to do all I can so that he can save me," etc. But with all our resolves and trying, we make no progress. Those who do this, hope they are Christians, they hope to be saved, hope the Lord will be merciful to them; but if they will look over their lives they will find themselves no nearer overcoming than a dozen years ago; in fact, a slight temptation will overcome them, for they are in perfect bondage to the ways, lusts, and customs of this world. Gal. 4:3; Col. 2:20.

Satan is the god of this world (2 Cor. 4:4), and he does not easily relinquish his hold on our hearts. No mere effort of ours to "be good," will break the charm that holds us in his grasp, nor will God do the work for us without an intense, longing desire in us for his help. The poor soul in such a state of uncertainty,—with trials to perplex, Satan to discourage, a fruitless past, a hopeless future, with no ray from the

sanctuary to cheer,—is in a terrible condition, the fear of the violated law hanging over him, and at times feeling as if within its very grasp. To be justified before God, is the great desire of the sin-burdened soul; but how to obtain that justification, is the question. Then instead of the heart being filled with love to God, we have the fear of his justice; instead of joy and delight, we have fear and trembling at the thought of the nearness of our returning Lord.

The burdened heart is thus shut in on every side by the sins of the past, and thus the law holds us in its iron grasp till we find the only door of escape, Christ. He is the only way, he is the one hope. It is not by a merely general idea that Christianity is true, or that the third angel's message is true, or that the advent is near, nor by the fact that we are members of the church, or that by outward acts we seem to be Christians, that we find Christ. We do not find the door of escape until the heart is laid on God's altar, without reserve, humble, penitent, earnestly desirous for Jesus to come in and dwell there by his Spirit.

The law, as a mirror, holds our sins before us, and our terror of the consequences compels us to seek Christ as the way of escape. St. Paul illustrates it by the figure of a school-master, to bring us unto Christ, that we might be justified by faith. Gal. 3:24. After we thus seek for pardon through faith in Jesus, and when the pardoning voice we hear, the Holy Spirit comes into our hearts, and we feel like new creatures; old desires pass away, the desire to sin is gone, we feel renewed from the crown of our head to the sole of our feet. God then seems like a loving Father, and our one desire is to glorify him. The burden of sin is gone; light-hearted and free from the penalty of the law, we feel that we "are no longer under a school-master," but are the free children of God through faith in Christ, and we hasten to obey the ordinance by which we outwardly put on Christ.

Being thus freed from the penalty of violated law, we delight to do the will of God, not from fear of the consequences, but because we love him. The heart being purified from sin, and the spirit of this world being cast out, the Holy Spirit comes in to dwell in us, and thus we become the temple of the living God. How careful we are then to walk uprightly; how pained when we discover wrong in ourselves, for we feel that the dear Saviour is pleading for us, that he has indeed become security before God for our good behavior, and that any sin in us only wounds afresh that dear Being who gave his life for us.

Having thus obtained pardon, and received the spirit of adoption, we know that we are children of God, and that he is our loving Father. Doubts are gone. His love fills our hearts, so that it is no longer a mystery how to love God with all our heart. Matt. 22:37. Then worldly objects—wealth, honor, fame, seem like vile rubbish, while Heaven, immortality, and the favor of God seem of priceless value. Then we feel that we have a treasure that cannot be taken from us; floods, fire, false friends, may rob us of other treasures, but once gained, the peace of God that passeth understanding is safe as long as we guard it with watchfulness, and prayer, confession, humility, and faith. How sweet then to testify of the goodness of God, and to say to others, "I love him." What honor to praise him, and how precious the assembly of the saints.

Dear reader, this joy is for you and me, if we but open the door of our hearts, and welcome the Master in. Rev. 3:20. E. B. SAUNDERS.

THE STORY OF LOT.

By D. L. Moody

If we let the Lord choose for us, He will choose better than we can for ourselves. But Lot wanted to choose for himself. I will venture to say, when he left Abraham if you had talked to him about going to Sodom, he would have said, Oh, no! Go into Sodom! Do you think I would take my wife into Sodom! Do you think I would take my children down into Sodom, into that great wicked city, with all its temptations? Not I. But he pitched his tent toward Sodom—he looked toward the city—and it was not long before his business took him in there. He went down there perhaps to sell his cattle, and found there was a good market. Some of the leading men wanted him to go there. He could make a great deal of money; he could make it faster. When a man pitches his tent before Sodom, and looks in, it won't be long before he gets in, tent and all.

His business took him there. Business must be attended to, you know. But then it will ruin your family. Oh, well, I am going to get money, then get out of it. When I get enough to retire, I will move back, and live on the plains of Abraham. But I must attend to my business first. Many a man puts business before his family. Business must be attended to to get rich, let the consequences be what they will, let ruin come upon the family. One must accumulate wealth while he has the opportunity.

Undoubtedly Lot reasoned in this way as a great many do. Now he ought to have kept out of Sodom. He ought to have stayed on the plains, with the tent and the altar; because all

the time he was in Sodom we never hear of his having an altar there, nor of his calling upon Abraham's God. He was there to make money, and not to worship.

In the sight of the world Lot was a successful business man. He held office. His sitting at the gate was a sign that he was an officer. The world honored him. He was a man of great influence. He was a man the world delighted to honor. But he was in Sodom twenty years and never had a convert. That is the man of influence.

How many souls are the worldly Christians winning to Christ? Are they the men that are building up Christ's kingdom? I tell you such men are doing more to tear down than any other class.

Lot was so much like the men of Sodom that when he came to testify for Abraham's God they would not hear him. Not a word.

Men tell us they want to get an influence over the world, and are going to influence it by being worldly-minded. Do worldly Christians reach the world? Do they reach it in that way? No, the world reaches them, and pulls them down. They don't pull the world up. It is the separated man that is going to do Sodom good; not the men living like Sodom. Separation is what we want to-day. We want the people of God to come out from the world.

Think of it, two of Lot's daughters had been given to the Sodomites! He had got rich; but two of his daughters had to be given to those wicked men, men living in such awful sin and wickedness.

To-day we see fathers and mothers giving their daughters to ungodly men, but they have a little money, and hold a high position. Professed Christians! And that is not the worst of it. Lot professed to be a servant of the Most High God, and yet he lived in Sodom.—D. L. Moody.

THOUGHTS.

By Eliza H. Morton

Prophecy tells us that the long history of this world is to be marked by two great events—the coming of Christ in human form as a "man of sorrows and acquainted with grief," and his second appearing in regal splendor as "King of kings and Lord of lords." The first prediction was fulfilled long, long years ago in Bethlehem of Judea. The second points its warning finger into the now not distant future. The destiny of a world is involved in these two events, and the loftiest strains of human eloquence cannot do them justice; not even the tongue of an angel is powerful enough to portray before our minds the associations which cluster around the one, and the events which will precede and accompany the other. No sublimer themes can occupy the mind of man, and no more exhaustless subjects can come before his notice. In the one, we see the "length, depth, breadth, and hight, of a Saviour's love;" in the other, the plan of salvation will be finished, the unsatisfied longings, dim hopes, and sad, bitter cry of the human heart after a life to come, will all be hushed, and the "mystery of redemption" solved.

Nearly two thousand years have rolled away since the Son of God walked the plains of Galilee and stood upon the hills of Jerusalem; and those years have been fraught with deep interest to the human race. "Jacob's promised star" has been shining, and the tiny flame, kindled so long ago, has spread its glorious light throughout the world. The time now draws near when He who was spit upon, reviled, and crucified, will once more visit this earth, not as a man, frail and mortal, but as a king, glorious and eternal.

In contemplation of this event we become wrapt in "holy enthusiasm," and long for the glad day to dawn when the last cry of human agony will be hushed, all nature breathe long and peacefully, and the smile of God rest upon a redeemed race. Whatever is deepest and most sublime in human nature is called out by these anticipations, and our aspirations are quickened for something purer, nobler, and more lofty, than this poor life affords. We know that the future holds hidden within its awful precincts that for which our restless hearts yearn. What matters it if the world is dark with tempests, and mists are on the hills, and the "blast of the north is on the plains!" Beyond, there is light and joy, and we have a promise yet to be fulfilled which is glorious—even the return of our Master and the setting up of his everlasting kingdom.

The love of God is as vast as eternity and as wide as the world; and though finite mind cannot fathom the mystery of human life, yet we know that our Father is tender-hearted, kind, and forgiving. If we take fast hold of that divine arm which reaches to the lowest depth of human woe while it grasps the throne of the Eternal, we shall be strengthened with everlasting strength, and finally we shall become pillars in the temple of our God, to go no more out forever.

ELIZA H. MORTON.

UNCONSCIOUS INFLUENCE.

By Theophilus Stork

It is said that among the high Alps at certain seasons the traveler is told to proceed very quietly; for on the steep slopes overhead the snow hangs so evenly balanced that the sound of a voice or the report of a gun may destroy the equilibrium and bring down an immense avalanche that will overwhelm everything in ruin in its downward path. And so about our way there may be a soul in the very crisis of its moral history, trembling between life and death, and a mere touch or shadow may determine its destiny. A young lady who was deeply impressed with the truth, and was ready, under a conviction of sin, to ask, "What must I do to be saved?" had all her solemn impressions dissipated by the unseemly jesting of a member of the church by her side as she passed out of the sanctuary. Her irreverent and worldly spirit cast a repellent shadow on that young lady not far from the kingdom of God. How important that we should always and everywhere walk worthy of our high calling as Christians!

"So let our lips and lives express The holy gospel we profess."

Let us remember that we are always casting the shadow of our real life upon some one; that somebody is following us, as John followed Peter into the sepulcher. Happy, if, when all the influences of life flow back and meet us at the Judgment, we can lift up clean hands and spotless robes and say: "I am free from the blood of all men!" Happy then to hear even one soul saying to us out of the great multitude, that following the shadow of our Christian life and devotion, he found Jesus and Heaven.

—Rev. T. Stork, D. D.

Transfigured Into Christ’s Likeness

By Christian Intelligencer

MEN will not take knowledge of us that we have been with Jesus, unless they see that deepening Christ-look in our faces. And no veil will be thick enough to hide the shining of our face from the people, if we have indeed been on the mountain with our glorious Lord. When the spring sun shines, the earth is transfigured before it; when the photographer's plate is held opposite the living face, the blank metal is transfigured before it; when a light is kindled within the lamp-shade, the dull porcelain is transfigured before it. And if we are to be transfigured into the likeness of Christ, we must live before him in his secret place and under his bright shadow.

—Christian Intelligencer.

THE LIFE BATTLE.

THE world knows no victory to be compared with victory over our own passions. The struggle of life is between the flesh and the spirit, and one or the other finally gains the ascendancy. Every day and every hour of the Christian's life is this contest going on, and sad it is to think how often it is that victory is declared in favor of this earth with its sinful passions. The Apostle Paul, after having labored long and earnestly in his Lord's service—after having done more for the spread of the truth than all the other apostles, still felt that he was a human being, and liable at any time, through the weakness of the flesh, to lose all. "I keep under my body," says he, "and bring it into subjection, lest after I have preached the gospel unto others, I myself should be a castaway." If this watchfulness was needful on the part of this aged and long-tried servant of God, what care and diligence ought we to exercise, lest we should lose all in an unguarded hour. Our pathway through life is thickly set with snares for our feet. The seductions of passion, the allurements of vice, things to arouse our anger and stir up our hearts' feelings, await us at every turn of life's devious ways, and blessed indeed is that man or that woman who meets them all without harm.—Star of the West.

Why People Swear

People swear because they know their words are worthless.

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