Review and Herald, Vol. 88, No. 34. (8/24/1911)

Review and Herald

Aug 24, 1911

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Aug 24, 1911

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Apollos at Corinth

By Ellen G. White

(Concluded)

MRS. E. G. WHITE

God’s servants do not all possess the same gifts, but they are all his workmen. Each is to learn of the great Teacher, and is then to communicate what he has learned. God has given to each of his messengers an individual work. There is a diversity of gifts, but all the workers are to blend in harmony, controlled by the sanctifying influence of the Holy Spirit. As they make known the gospel of salvation, many will be convicted and converted by the power of God. The human instrumentality is hid with Christ in God, and Christ appears as the chiefest among ten thousand, the One altogether lovely.

“Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor. For we are laborers together with God: ye are God’s husbandry, ye are God’s building.” In this scripture the apostle compares the church to a cultivated field, in which the husbandmen labor, caring for the vines of the Lord’s planting; and also to a building, which is to grow into a holy temple for the Lord. God is the master worker, and he has appointed to each man his work. All are to labor under his supervision, letting him work for and through his workmen. He gives them tact and skill, and if they heed his instruction, he crowns their efforts with success.

God’s servants are to work together, blending in kindly, courteous order, “in honor preferring one another.” There is to be no unkind criticism, no pulling to pieces of another’s work; and there are to be no separate parties. Every man to whom the Lord has entrusted a message has his specific work. Each one has an individuality of his own, which he is not to sink in that of any other man; yet each is to work in harmony with his brethren. In their service, God’s workers are to be essentially one. No one is to set himself up as a criterion, speaking disrespectfully of his fellow workers, or treating them as inferior. Under God, each is to do his appointed work, respected, loved, and encouraged by other laborers. Together they are to carry the work to completion.

These principles are dwelt upon at length in Paul’s first letter to the Corinthian church. The apostle refers to “the ministers of Christ” as “stewards of the mysteries of God;” and of their work he declares: “It is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self. For I know nothing by myself: yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.”

It is not given to any human being to judge between the different servants of God. The Lord alone is the judge of man’s work, and he will give to each his just reward.

The apostle, continuing, refers directly to the comparisons that had been made between his labors and those of Apollos: “These things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?”

Paul plainly set before the church the perils and the hardships that he and his associates had patiently endured in their service for Christ. “Even unto this present hour,” he declared, “we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the off-scouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.”

He who sends forth gospel workers as his ambassadors is dishonored when there is manifested among the hearers so strong an attachment to some favorite minister that there is an unwillingness to accept the labors of some other teacher. The Lord sends help to his people, not always as they may choose, but as they need; for men are short-sighted, and can not discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect a church in all the requirements of Christianity; therefore God often sends to them other ministers, each possessing some qualifications in which the others were deficient.

The church should gratefully accept these servants of Christ, even as they would accept the Master himself. They should seek to derive all the benefit possible from the instruction which each minister may give them from the Word of God. The truths that the servants of God bring are to be accepted and appreciated in the meekness of humility, but no minister is to be idolized.

Through the grace of Christ, God’s ministers are made messengers of light and blessing. As by earnest, persevering

prayer they obtain the endowment of the Holy Spirit and go forth weighted with the burden of soul-saving, their hearts filled with zeal to extend the triumphs of the cross, they will see fruit of their labors. Resolutely refusing to display human wisdom or to exalt self, they will accomplish a work that will withstand the assaults of Satan. Many souls will be turned from darkness to light, and many churches will be established. Men will be converted, not to the human instrumentality, but to Christ. Self will be kept in the background; Jesus only, the Man of Calvary, will appear.

Those who are working for Christ to-day may reveal the same distinguishing excellences revealed by those who in the apostolic age proclaimed the gospel. God is just as ready to give power to his servants to-day as he was to give power to Paul and Apollos, to Silas and Timothy, to Peter, James, and John.

In the apostles’ day there were some misguided souls who claimed to believe in Christ, yet refused to show respect to his ambassadors. They declared that they followed no human teacher, but were taught directly by Christ, without the aid of the ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Such men were in grave danger of being deceived.

God has placed in the church, as his appointed helpers, men of varied talents, that through the combined wisdom of many, the mind of the Spirit may be met. Men who move in accordance with their own strong traits of character, refusing to yoke up with others who have had a long experience in the work of God, will become blinded by self-confidence, unable to discern between the false and the true. It is not safe for such ones to be chosen as leaders in the church; for they would follow their own judgment and plans, regardless of the judgment of their brethren. It is easy for the enemy to work through those who, themselves needing counsel at every step, undertake the guardianship of souls in their own strength, without having learned the lowliness of Christ.

Impressions alone are not a safe guide to duty. The enemy often persuades men to believe that it is God who is guiding them, when in reality they are following only human impulse. But if we watch carefully, and take counsel with our brethren, we shall be given an understanding of the Lord’s will; for the promise is, “The meek will he guide in judgment: and the meek will he teach his way.”

In the early Christian church, there were some who refused to recognize either Paul or Apollos, but held that Peter was their leader. They affirmed that Peter had been most intimate with Christ when the Master was upon the earth, while Paul had been a persecutor of the believers. Their views and feelings were bound about by prejudice. They did not show the liberality, the generosity, the tenderness, which reveals that Christ is abiding in the heart.

There was danger that this party spirit would result in great evil to the Christian church; and Paul was instructed by the Lord to utter words of earnest admonition and solemn protest. Of those who were saying, “I am of Paul; and I of Apollos; and I of Cephas; and I of Christ,” the apostle inquired, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” “Let no man glory in men,” he pleaded. “For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s; and Christ is God’s.”

Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church at Corinth; he took no advantage of the preference shown to himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to revisit Corinth, he declined, and did not again labor there until long afterward, when the church had reached a better spiritual state.

WORTHIE HARRIS HOLDEN

By Worthie Harris Holden

1 Cor. 13:12

WORTHIE HARRIS HOLDEN

Some things I do not understand, But this I know: That trials are meted by His hand Who loves me so; That ever grace and mercy meet Before his throne To speed for grief a solace sweet To those his own.

Some things as yet I darkly see, Until the day When in the bright eternity Mists flee away; But ever faith within the veil May firmly grasp The promises that never fail For those who ask.

Some things, though bending low my head, I can not hear; His Spirit whispers peace instead Into mine ear, And Christ in heaven will reveal, When soon we greet, The secrets he in love doth seal Until we meet.

Earlier and Later Movements

By George Ide Butler

Many Voices — No. 2

Earlier and Later Movements

GEO. I. BUTLER

As stated in the previous article, ever since the Seventh-day Adventist denomination has had an existence, dissatisfied persons have been drawing off and separating from it. As the beloved John said of some in his time, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” 1 John 2:19.

Another remarkable feature conspicuous all the way along has been the fact that all these disaffected ones have opposed the testimonies of the spirit of prophecy, which have been accepted by our people ever since this work began. In an early day in this message there arose a faction called the “Messenger Party” from the fact that they started a paper by the name of the Messenger of Truth. This party bitterly opposed the Testimonies because they condemned the tobacco habit. It made some stir for a brief period; then the paper ceased to be issued because of lack of patronage.

A few years later two prominent ministers who had begun to keep the Sabbath in Wisconsin started an opposition movement. They opposed the Testimonies, and advocated the age-to-come doctrine. Securing the old Messenger printing-press, they began printing a paper called the Hope of Israel, and antagonized Seventh-day Adventists for a short time, when they came to naught. The two leading ministers lost their influence, and not long after ceased their public labors. Thus the Hope of Israel proved to be a very delusive hope.

Another schism occurred in the State of Iowa some forty years ago. Many called it the “Iowa Rebellion.” The president and the secretary of the Iowa Conference, the only ministers of the conference, began an opposition against the Testimonies. At least two pamphlets were written against the Testimonies. They secured the old Messenger or Hope of Israel press, and with it started a paper called the Christian Advocate, in Marion, Iowa. For a year or so they stirred up quite a commotion. But it was only a brief period till both the ministers became Universalist preachers, and of course ceased to keep the Sabbath. The party began to dwindle down. The writer believes a small remnant still survives in the State of Missouri. The Iowa Conference, in a few years after this disturbing element left the ranks, had increased fivefold, becoming one of our strongest State conferences. After the Iowa difficulty, our work had quite a long period of peace and prosperity, attended with rapid growth.

About ten years ago, other disturbing “voices” began to be heard. Men very prominent in the denomination began to put forth doctrines relative to the Deity which were entirely foreign to the Belief of our people, and contrary to the Holy Scriptures. These doctrines were published in books and periodicals, and the minds of some were unsettled by them. The servant of the Lord felt it to be her duty to speak out in no uncertain tones in reference to these disturbing elements, and it was evident that the large majority of our people still maintained their faith in the Testimonies. We all greatly regretted that the disaffected brethren should persist in clinging to their new doctrines, and that we therefore must part company. The progress of the work was very little affected thereby.

More recently another voice is being heard. It claims to be new light upon the sanctuary question. It is held and is being taught that when our Saviour ascended to heaven, he became our great High Priest after the order of Melchisedec, and began his ministration in the most holy place, instead of in the first apartment, of the heavenly sanctuary, and so has been ministering in the second apartment for more than eighteen hundred years. It is also claimed that the Son of God had ministered in the holy place, or first apartment, from the fall of man till he came to this earth to die for man. It is not the purpose of the writer at this time to enter upon a review of the many erroneous claims and consequent wrong conclusions which are involved in this position. It would require altogether more space than could be allotted to take up this whole subject. The writer wishes simply to show that these new doctrines squarely conflict with the teaching of the Scriptures and with the positions always held by Seventh-day Adventists on the sanctuary question. “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” This period began in 457 B. C., and consequently ended in 1844 A. D. The cleansing of the sanctuary in type and antitype was a work of judgment; in the type it consisted in the removal

of sins that had been conveyed into the sanctuary; in the antitype it is the work of the great judgment day. The first angel’s message announces, “The hour of his [God’s] judgment is come.” Here is where God has appointed the commencement of the great judgment period.

This new view is really the same doctrine that the old Marion party taught over thirty years ago. Let not true believers be alarmed. Our positions are all sound, and that so-called new light is simply one of the many voices foretold by the servant of God.

One more word. Disbelief in the Testimonies inevitably follows this voice as well as the others. We read that Pilate and Herod, after great alienation, became friends when Jesus was about to be crucified. Their influence was united on that memorable occasion. So these voices, although each is different from the others, are all agreed on one point: all are against the prophetic gift in this denomination.

Bowling Green, Fla.

Its Corrupt Use by the Papacy

By John O. Corliss

Tracings of the Prophetic Gift — No. 16

Its Corrupt Use by the Papacy

J. O. CORLISS

AFTER reading Cardinal Newman's definition of a prophet, and his claim that the Roman Church stands before the world as God's prophetic mouthpiece, it is easy to understand on what ground the head of that church claims the infallible right to rule all men in civil as well as in religious matters. If he really is Christ's vicegerent on earth, holding the place of Christ among men, why should he not in turn give power to his priests to receive confessions from penitents, to grant dispensations, and to forgive sins? Why should he not define men's duties, and multiply positive ordinances as it may please him?

From Cardinal Newman's reasoning, the papal church is not limited either in privilege or in resource. In fact, from his standpoint, the authority of that church is the authority of high Heaven, because being the prophet of God, it speaks and acts as God. Here are the cardinal's own words on this point:—

“We observe that the essence of the doctrine that there is ‘one only Catholic and Apostolic Church’ lies in this, that there is on earth a representative of our absent Lord, or a something divinely interposed between the soul and God, or a visible body with invisible privileges. All its subordinate characteristics flow from this description. Does it impose a creed, or impose rites and ceremonies, or change ordinances, or remit and retain sins, or rebuke and punish, or accept offerings, or send out ministers, or invest its ministers with authority, or accept of reverence and devotion in their persons? All this is because it is Christ's visible presence. It stands for Christ. Can it convey the power of the Spirit? Does grace attend its acts? Can it touch, or bathe, or seal, or lay on hands? Can it use material things for spiritual purposes? Are its temples holy? All this comes of its being (so far) what Christ was on earth. Is it a ruler, prophet, priest, intercessor, teacher? Has it titles such as these in its measure as being the representative and instrument of the Almighty, who is unseen? Does it claim a palace and a throne, an altar and a doctor's chair, the gold, frankincense, and myrrh of the rich and wise, a universal empire, and a never-ending succession? All this is so because it is what Christ is. All the offices, names, honors, and powers which it claims depend upon the determination of the simple question, ‘Has Christ, or has he not, left a representative behind him?’ Now, if he has, all is easy and intelligible. This is what churchmen maintain. They welcome the news, and they recognize in the church's acts but the fulfilment of the high trust committed to her. But let us suppose for a moment the other side of the alternative to be true; suppose Christ has left no representative behind him. Well, then, here is an association which professes to take his place without warrant. It comes forward instead of Christ and for him; it speaks for him; it develops his words, it suspends his appointments, it grants dispensations in matters of positive duty; it professes to minister grace; it absolves from sin; and all this of its own authority. Is it not forthwith according to the very force of the word Antichrist? He who speaks for Christ must either be his true ambassador or Antichrist; and nothing but Antichrist can he be if appointed ambassador there is none. Let his acts be the same in both cases, according as he has authority or not, so is he most holy or most guilty. It is not the acts that make the difference, it is the authority for those acts. The very same acts are Christ's or Antichrist's according to the doer; they are Antichrist's if Christ does them not. There is no medium between a vice-Christ and Antichrist.”—“Essays Critical and Historical,” Ed. 1907, by Longmans, Green & Co., Vol. II, pages 170-172.

This, of course, places every other phase of religious thought outside the pale of divine favor. Let it not be thought that Cardinal Newman's theory has now been outlived by the Roman Church, of whom it is said that she never changes. In the September, 1910, number of Current Literature is a quotation from Robert Hugh Benson, son of the late Archbishop of Canterbury, in which occurs this statement regarding the Roman Catholic Church: “Religious truth can nowhere be found outside of the infallible

authority to whose charge it has been committed.”

This shows that the present attitude of the Roman Church is just what was advocated by Cardinal Newman in 1840—prophetic authority, which invests the head of that church with power not only to speak to men in the place of God, but also to reverse any of the requirements of Jehovah, as it may appear desirable to him, and that without question on the part of any being concerned. This seems like strong language, yet it is already supported by the best of evidence.

But one reference to their own teaching need be advanced. That can be found in a late work entitled “Systematic Study of the Catholic Religion,” by Charles Coppens, S. J., page 318, and is as follows:—

“We have seen that God in the old law had appointed the last day of the week, the Sabbath, to be especially consecrated to his honor. No power but God's could have dispensed with this obligation. We do not read that Christ did so; on the contrary, we know that he observed it himself. And yet we also know that the church abolished the obligation of keeping that day, and in its stead instituted the observance of the Lord's day, the first day of the week. This fact by itself shows that the church from the beginning claimed the fulness of power to have been committed to her, to legislate in God's name for the followers of Christ.”

The prophets of old were called “men of God” because they taught only those things which God directed them to speak. But here is a church claiming to be clothed with the mantle of those prophets, yet boldly declaring that it has taught things directly contrary to the spoken word of God, and so has abolished a plain requirement which was “especially consecrated to his honor.” This, upon that church's own assertion, can be nothing short of a direct blow at the honor of God.

This extract boasts that “no power but God's could have dispensed with this obligation.” So one would think. But this brazen admission is that, while Christ did not attempt to do such a thing, this church, calling itself a Christian church and maintaining that its earthly head is the vicar of Christ, reigning here in his stead, has ruthlessly torn from God's law one requirement which was especially consecrated to the honor of God. It did that which Christ himself could not do and be loyal to Heaven, yet this church lays claim to being the specific and extraordinary voice of God to men.

In the foregoing excerpt from Cardinal Newman, he says, and truly so: “He who speaks for Christ must either be his true ambassador or Antichrist.” But in this boastful claim by Mr. Coppens, whose book bears the imprimatur of S. Ludovici, with the date of Aug. 19, 1903, the Catholic Church, instead of having spoken for Christ in the matter of the fourth commandment, confesses to have spoken contrary to him, and to the honor of God. According to the proclaimed test of Cardinal Newman, to what class ought the Catholic Church of to-day be assigned?

It may be said that the decision should be rendered according to the authority, and not be judged by the act. But of the authority for the acts, the cardinal says that “the very same acts are Christ's or Antichrist's according to the doer.” Then follows the imperative statement, “They are Antichrist's if Christ does them not.”

Now for the conclusion. Mr. Coppens concludes that Christ did not abolish the obligation of keeping the last, or seventh, day of the week, and adduces as positive evidence to that effect, that Christ himself observed that day. Yet Mr. Coppens says that the church did abolish such obligation, the thing that Christ did not do. From this confession it is plain that the change from the seventh to the first day of the week as a day of rest was not made by Christ, which places the brand of Antichrist upon the power responsible for the change.

This involves the honor of Jehovah's name, who set apart the Sabbath day. Does he care? Hear what he says about it: “If then I be a father, where is mine honor? . . . O priests, that despise my name.” Mal. 1:6. Further on in his dissertation the Lord says: “The priest's lips should keep knowledge, and they should seek the law at his mouth.” The direct charge is then made: “Ye have caused many to stumble at the law.” Chapter 2:7-9. Putting this in conjunction with the statements of Cardinal Newman, and the confession of Mr. Coppens, it is not hard to make a satisfactory application of it to the ravishers of God's honor. Surely there must be some remedy for the situation. What is it? The answer must wait for another paper.

Mountain View, Cal.

A Lesson From the Past

By I. SANBORN

I. SANBORN

As it is now the time of our camp-meeting, I thought a little of my experience in camp-meeting life might help to encourage some to exercise more faith when discouraging circumstances overtake them.

At the time of the first camp-meeting held at Portage, Wis., Elder O. A. Olsen was president of the conference. The meeting had been extensively advertised, with the promise that Elder and Mrs. James White would be there. The meeting opened on Wednesday; when Friday came, neither Elder nor Mrs. White had arrived. The committee sent a despatch to Battle Creek to learn if they were coming. Word was received that a call from the East had come for them to go there, and they were praying to know which way to go. The committee waited until 3 P. M., then sent another despatch, to which a positive No was received in reply.

I never saw my brethren so badly discouraged as they were at that time. We had Elder John Atkinson with us, who had passed through the disappointment of 1844. I said to him, “What can we do to help our brethren?” He said, “We must pray for them.” I replied, “Suppose we invite all the ministers to go with us out into the grove after meeting to-night, and have a council meeting and a prayer season together.” That evening I said, “This, brethren, is a trial of our faith. Do you think that the success of this meeting depends upon the presence of Elder White and his wife, or upon the presence of the Lord Jesus Christ?” They all admitted that it depended upon the presence of the Lord. “Now do you all really believe that?” They affirmed that they did. “Well, then, if we all confess our sins, our unbelief, our doubts and fears, and ask the Lord to make this meeting a grand success, do you believe he will do it?” “Yes,” they said, “we do.” Then we all prayed earnestly, confessing our sins, and asking the Lord to come into our hearts and help us all to work together in harmony and love. And on Sunday afternoon we had the largest crowd that I ever saw at any of our camp-meetings. About thirty were baptized at the close of the meeting.

It seems to me that the ministers at the camp-meeting should meet together for counsel, and pray for unity and power from the Lord, that all may work together harmoniously. I am sure that we have lost much by not following the counsel of the Lord Jesus Christ given to us by his Holy Spirit. Some come to the meeting who are heavily laden with sin; these should be sought out and helped. Many of our people do not keep the Sabbath as they should, and many criticize one another, and scold and find fault with one another in their homes and in the church. Some fail to have their work done until two or three hours after the Sabbath has begun. Many talk about worldly affairs on the Sabbath. Some read the daily papers, but have no time to read and study the Bible and the Testimonies. All these things must be put away and forgiveness obtained before they can be happy or be of any help in the church.

O brethren and sisters, there must be a radical change before the latter rain will come upon us! I humbly pray that we may all begin now to put away sin.

St. Thomas, Ontario.

Trials and Blessings

By J. A. Sweeney

J. A. SWENEY

God permits trials to assail his people, that by constancy and obedience, they may be spiritually enriched, and their example be a source of strength to others. The very tests that try our faith most sorely, and make it seem that God has forsaken us, are to lead us closer to Christ.

God has always tried his people in the furnace of affliction. Jesus watches the tests. It is by severe, testing trials that God disciplines his servants. When he brings them into trial, he has a purpose to accomplish for their good. From every temptation and every trial he will bring them forth with firmer faith and a richer experience. Trials well borne will develop steadfastness of character and precious spiritual graces. When trials arise that seem unexplainable, we should not allow our peace to be spoiled. However unjustly we may be treated, we should never let passion arise.

The Lord permits trials in order that we may be cleansed from earthliness, from selfishness, from harsh, unchrist-like traits of character; and if patient under the test, we shall come forth reflecting the divine character. The danger is that in temptation and trial we shall become discouraged, and fail to persevere in prayer. Trials and obstacles are the Lord’s chosen methods of discipline and his appointed conditions of success. The trials hardest to bear are those that come from our brethren, our own families, our friends; but even these may be borne with patience.

The Father’s presence encircled Christ, and nothing befell him but that which infinite love permitted for the blessing of the world. Here was his source of comfort, and it is for us. He who is imbued with the spirit of Christ abides in Christ. Whatever comes to him is permitted by the Saviour, who surrounds him with his presence. Nothing can touch him except by the Lord’s permission. All our sufferings and sorrows, all our temptations and trials, all our sadness and grief, all our persecutions and privations, in short, all things work together for our good.

Albuquerque, N. M.

The Kingdom of God

By Eugene Leland

EUGENE LELAND

QUITE frequently, in giving expression to a thought, the speaker says exactly the reverse of what he should say. Not long since a person, in speaking of his Christian experience, made the remark that if he could only enter the kingdom of God in his experience, he would be satisfied.

Now, whether he understood it or not, that statement is exactly the reverse of what he should have said. Paul, in Rom. 14:17, says, “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” And our Saviour, in speaking of the kingdom of God, said, “Behold, the kingdom of God is within you.” Luke 17:21. So, then, the speaker instead of saying that he would be satisfied if he could only get into the kingdom of God, should have said, If I can only get the kingdom of God into me, I shall be satisfied.

Paul’s definition of the kingdom of God, as well as our Saviour’s statement as to where we should look for it, indicates clearly that we should not consider it as merely a material place to be enjoyed by the physical senses at some future time, but rather as a spiritual condition to be enjoyed just now.

The kingdom of God is indeed a material place, the enjoyment of which ought to satisfy the desires of every true Christian; but before one can enter that material kingdom of God, it will be necessary for the kingdom of God as a spiritual condition to get into him.

Battle Creek, Mich.

God Holds Us Closest

“AND as feeble babes that suffer, Toss and cry, and will not rest, Are the ones the tender mother Holds the closest, loves the best; So when we are weak and weary, By our sins weighed down, distressed, Then it is God’s greatest patience Holds us closest, loves us best.”

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