UNION OF PROTESTANTISM AND CATHOLICISM BECOMING MORE APPARENT.
By Elder H. J. Farman
THE statements of National Reformers that a union of Protestantism and Catholicism would be effected by the Sunday-law movement is becoming more apparent every day. From the political and religious press we see a growing tendency to tone down the differences that have existed in years past between these two great religious bodies. However, there are a few exceptions. But most of our large daily papers are catering very strongly towards Catholicism, and the words of prophecy are being fast fulfilled which state that the people of this country shall “make an image to the beast [the Papacy], which had the wound by a sword, and did live.”
The annual meeting of the International Christian Endeavor Society was held in Montreal, P. Q., last July, and reported in the Providence (R. I.) Daily Journal. This meeting, according to the report, was the largest ever held but one, there being over sixteen thousand delegates present. This was a very enthusiastic meeting, and very fully reported in the above-named paper, from which I quote:—
Montreal’s welcome to her American guests has been anything but scanty. In his address on Thursday the mayor of the city said: “While I am a Roman Catholic myself, and while Montreal is a Roman Catholic city, that is, the greater portion of her citizens profess that faith, none will extend a heartier welcome than we will.”
But how was this welcome received? Says the editor: “A speech of this kind addressed to the representatives of a great Protestant society, could not fail to be greeted with enthusiasm by the Convention.” And all this is from Protestants, so called. Is not this a fulfillment of what is stated in “Great Controversy,” pages 571, 576, edition 1891?
As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. . . . Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry. Romanism is now regarded by Protestants with far greater favor than in former years. . . . The opinion is gaining ground that, after all, we do not differ so widely on vital points as has been supposed, that a little concession on our part will bring us into a better understanding with Rome.
And this is just what the editor of the Journal says the Christian Endeavor Society is doing:—
It is in this direction that the Christian Endeavor Society has done its greatest work, certainly one of its greatest works. It has accustomed its members to look outside of its own narrow church lines and see good in other denominations, and without doubt it has contributed its full share to the ultimate Christian union, of which so much has been said in the last few years; and so when the Roman Catholic executive of the city of Montreal appealed to them on Thursday, as colaborers, it is no wonder they cheered him, as one report puts it, “into astonishment.”
“Cheered him into astonishment”! This is just what the Lord has said Protestants would do. Protestants have tampered with and patronized popery; they have made compromises and concessions which papists themselves are surprised to see, and fail to understand. Says the editor, It is in the line of “Christian union” that the Endeavorers have done their “greatest work,” that is, in bringing together Protestantism and Catholicism, so that the Roman Catholic mayor could recognize them as “colaborers.”
“Colaborers” in what? Says the mayor, “It is not a battle of creeds nowadays, but a battle between belief and unbelief.” At this statement the crowd expressed its approval by breaking into vehement applause. “A battle not of creeds, but of belief and unbelief.” Is not this just what the Northwestern Christian Advocate, of Chicago, Ill., in December, 1867, said would come?
We warn them further [evidently speaking of those who keep the Sabbath, Saturday] that in the contest for the sabbath [Sunday], it may so fall out that Roman Catholicism . . . and Protestantism will be found side by side, for neither of them will consent to be marshaled by German atheists.
By “German atheists” is meant all who do not believe in Sunday legislation. But what has Sunday legislation to do with the mayor’s statement that it “is not a battle of creeds nowadays, but a battle between belief and unbelief”? We shall see a little later. To these words of the mayor “the great crowd expressed its approval by breaking into vehement applause. Then everybody sang, ‘God Save the Queen,’ and ‘My Country,’ ‘Tis of Thee,’ and then there was another great outburst, which almost stunned the sparrows flying beneath the lofty roof.” Surely all can see that here is a grand union of these two great bodies, both in sentiment and spirit. Says the editor: “A meeting of this sort, whatever its primary purpose, cannot fail to broaden the sympathies of all those who participate in it, and imbue them with a sense of interdenominational and international community of interests.” Thus the Journal sees which way the current is tending.165Among one of the first and most enthusiastic resolutions passed by the Endeavorers was a protest against the opening of the World's Columbian Exposition on Sunday. This act, they claim, was a violation of “the will of the people expressed through their representatives in Congress,” and, moreover, a violation of the consciences of all the (good) people in the world. They declare that the Exposition “is national and not local, and should therefore represent the sentiments of the whole people.” When the resolutions and protests against Sunday desecration were read, says the editor, “Enthusiastic Endeavorers got up in their chairs and hurrahed, . . . while the ladies waved their handkerchiefs.” By this is seen how Protestants are uniting with Roman Catholics in “resisting political atheism.” “Political atheism” is Sunday desecration, and, as the mayor said, in “a battle not of creeds, but of belief and unbelief.”
There is another feature in this union of Protestantism with Catholicism which we wish to notice, namely, that Protestants are making “compromises and concessions which the papists themselves are surprised to see and fail to understand.” This the Young People's Christian Endeavor Society did last summer in Montreal. Rev. Dr. Douglass, of that city, was to speak upon “Social Purity,” and, as the Journal says, he “has a habit of coming out strongly on any subject he takes up, and is a determined opponent to the Roman Catholic Church. The committee running the convention, however, had the doctor submit his manuscript to censors. The result was a mighty cutting down of the address, and the official copy contained nothing to hurt the feelings of Roman Catholic citizens.” Thus we see that the sentiment of union has become so strong that a minister has not the privilege of speaking out his own convictions of Catholicism in a Protestant meeting if it will in any way “hurt the feelings of Roman Catholic citizens.” In this we cannot fail to see fulfilled just what the “Great Controversy” said years ago would come: “When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, . . . then we may know that the time has come for the marvelous working of Satan, and that the end is near.” Reader, do you not see in this a sign of the end, and an evidence of the soon coming of Christ? Do not the words of Christ apply here, “What I say unto you I say unto all, Watch”?
"THIS MAN RECEIVETH SINNERS."
By Ellen G. White
BY MRS. E. G. WHITE.
"THEN drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."
The scribes and Pharisees prided themselves upon the idea that they were God's chosen people, and they were filled with self-righteousness. "Christ came unto his own, and his own received him not." He did not flatter the Pharisees or exalt them in any way. He received the publicans and sinners whom the Jews heartily despised, and, because his lessons of humility, compassion, and love rebuked their selfishness and pride, they would none of him, but turned from him in scorn. They made great ostentation, wore long robes, and stood praying on the corners of the streets, but none of these pretensions to piety awed the great Teacher or drew from him one word of approval. They flattered themselves, but he did not flatter them. The teaching of Christ was against all vanity and pride, for these were abhorrent to the Most High. It is the humble and the contrite whose prayers are heard in heaven. The Lord declares that he knoweth the proud afar off. He says, "To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word."
When the scribes and Pharisees saw the publicans and sinners following Christ and listening with living interest to his teaching, they could not tolerate either teacher or listeners. They hated Christ and said, "This man receiveth sinners, and eateth with them." By this accusation they thought to make the false impression that Jesus loved the association of those who were sinful and defiled, and was insensible to their wickedness. To this reproach Jesus replied by the parable of the lost sheep. "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
The parable of the lost sheep places man in the position of one who is helpless and undone. All are lost unless they are transformed in character. The lost condition of the sheep necessitates the coming of the True Shepherd, that, at any cost to himself, he may seek and save those that are perishing. Those who are wise in their own conceit do not realize the position in which they are placed by this parable. The Son of Man came to seek and to save that which is lost. Doth not the shepherd leave the ninety and nine in the wilderness and go after that which is lost until he find it?
In giving his only-begotten Son to save us, the Lord God shows what is the estimate he puts upon man. To the question, What is the price of the soul of man? the answer is, The life of the only-begotten Son of God. And as Christ came to save man, high or low, rich or poor, white or black, are any to be treated with contempt? Satan has studied to lay in ruins the image of God, and, through intemperance and sin, obliterate all trace of his character in man. Christ came, clothing his divinity with humanity, that he might meet humanity and not extinguish humanity by divinity. He came to save the lost sheep, and became a servant in lowly ministry to lift up the lowly.
The science of salvation is a grand theme, and all the glory of restoring the image of God in man is to be laid at the feet of the Eternal. Holy angels have left the royal courts, and have come down to earth to encamp in the valleys in chariots of fire, a vast army, not to despise, not to rule, or require man to worship them, but to minister unto those who shall be heirs of salvation. Could human eyes be opened, they would see in times of danger when Satan goes forth as a roaring lion, seeking whom he may devour, that heavenly beings encamp around the little flock who love and fear God.
The heavenly Shepherd left the ninety and nine to seek the lost one. However dark the night, however severe the tempest, the Shepherd goes forth, at every step calling by name his lost sheep, until he hears its terrified, faint, and dying cry. Then he hunts amid the dangerous places, crosses the tangled briers, and finds his sheep. He rescues it from peril, places it on his shoulder, and with rejoicing returns to the fold. At every step he cries, "Rejoice with me; for I have found my sheep which was lost." "And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost."
Could we see the heavenly angels watching with intense interest the steps of the Shepherd as he goes into the desert to seek and to save the lost, what wonder would fill our hearts! "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons [in their own estimation], which need no repentance." It is he who is sick who feels the need of a physician, and the mission of Christ to the world was to seek and to save those who were perishing. "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
OPEN THE DOOR.
By Julia H. Duffie
BY JULIA H. DUFFIE.
"If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."
LIKE panting hart with parching throat
No longer search the dusty moat.
Lo, Christ himself now gives us food!
Oh, taste and see the Lord is good!
Now at the door he stands and waits.
Oh, why are closed these human gates,
While glory's portals open wide
To welcome in the Crucified!
Dear Lord, come in and sup to-day;
We know thou wilt not say us nay.
We yield ourselves, our doubt, our sin,
And Christ, our gracious Guest, comes in.
Everyday Gifts and Blessings
By William Paley
Nightly rest and daily bread, the ordinary use of our limbs and senses and understanding, are gifts which admit of no comparison with any other; yet because almost every man we meet possesses these, we leave them out of our enumeration of blessings.—Paley.
CHRIST THE FRIEND.
By Charles Haddon Spurgeon
If you wear the livery of Christ, you will find him so meek and lowly of heart that you will find rest unto your souls. He is the most magnanimous of captains. There never was his like among the choicest of princes. He is always to be found in the thickest part of the battle. When the wind blows cold, he always takes the bleak side of the hill. The heaviest end of the cross lies ever on his shoulders. If he bids us carry a burden, he carries it also. If there is any that is gracious, generous, kind, and tender, yea, lavish and superabundant in love, you always find it in him. His service is life, peace, joy. Oh, that you would enter on it at once! God help you to enlist under the banner of Jesus Christ.—Last words of Rev. C. H. Spurgeon.
MAN'S SINCERITY IN BELIEF CANNOT SAVE HIM.
By Wm. Penniman
SINCERITY comes from the Latin word sencerus, from sine, "without," and cero, "wax," signifying without wax, as pure honey, which is not mixed with any wax. Says Bucks Theological Dictionary:—
The Greek word eilikrineia, translated sincerity (2 Cor. 1:12), signifies a judgment made of things by the light and splendor of the sun, as, in traffic, men hold up goods they are buying, to the light of the sun, to see if they can discover any defect in them. Thus those who are truly sincere can bear the test of light, and are not afraid of having their principles and practices examined by it. This word, however, like many others, is abused, and often becomes a subterfuge for the ungodly and indolent, who think that their practice is nothing, but that sincerity, or a good heart, as they call it, is all in all. But such deceive themselves, for a tree is known by its fruits; and true godly sincerity will evidence itself by serious inquiry, impartial examination, desire for instruction, unprejudiced judgment, devotedness of spirit, and uniformity of conduct.
It is not in the providence of this article to show the importance of sincerity in Christian character, but mostly to show that sincerity, or a supposed honesty, in believing an untruth will not save or shield the sinner in the judgment. While it is true that one cannot be saved without "godly sincerity" (2 Cor. 1:12), it is equally true that one cannot be saved with a sincerity which is not godly. The Lord commands us (Joshua 24:14), to fear and serve him in sincerity and truth. If we do this, we are safe, but if we persist in serving Satan in sincerity and in falsehood, we are lost. Many texts might be quoted to show how essential sincerity is to the Christian, but sufficient is already given to prove this point.
In the outset we will say that we know not what allowance the Judge of all the world will make for education and circumstances, but this we do know, that God not only holds men responsible for what light they have, but also for what they might have; not only for what they know, but also for what they might know; not only for what they do, but for what they might and should do. And can we not just as truthfully say that men are not only responsible for what they believe, but also for what they might and should believe? The idea that it makes no difference what a man believes if he is only sincere, is one of the strong devices of Satan. "God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth." 2 Thess. 2:13.
It is said that the drunkard and the insane are not responsible for what they do. Why not, if they have become drunk and insane by the violation of God's laws? Is it not just so with those who suffer themselves to be taken captive by Satan by going onto forbidden or enchanted ground, as "Satan leads to bewilder, and dazzles to blind," until they become sincerely and willingly his subjects?
The idea that it matters not what a man believes if he is only sincere, is one of the greatest errors that the father of lies has disseminated through the world, and great have been the evil results of this position. This evil has thrown a false charity over the most corrupt and dangerous doctrines, and men of intelligence have argued that the time has come to do away with "doctrinal differences," just as though God does not hold one responsible for the principles he holds. Paul says (Rom. 10:2), "For I bear them record that they have a zeal of God, but not according to knowledge." Our Saviour, speaking of the zealous Jews, said that they would compass sea and land to make one proselyte, "and when ye have made him, ye make him twofold more the child of hell than yourselves." Thus we have the most intense sincerity, yet it did not save these teachers nor their proselytes.
Again, the Lord exclaimed as he wept over Jerusalem, saying, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." Luke 19:42. Were they not sincere in their ignorance and in their blind unbelief, and does not the language of Christ, that the things which belonged to their peace were hid from their eyes, accord with the text, "But if our gospel be hid, it is hid to them that are lost" (2 Cor. 4:3)? If Jerusalem or the Jewish nation had known the things which belonged to their peace, they might have been saved, yet it was their privilege to have known. Sincerity in darkness or ignorance did not save them. Peter also charges the Jews with ignorance: "And now, brethren, I wot that through ignorance ye did it, as did also your rulers." Acts 3:17. Did their sincere belief that Christ was a blasphemer make them not guilty of the sin of putting him to death?—No, for they were "murderers." Again, did Paul's sincerity and zeal in persecuting the saints, and in consenting to their death (Acts 26:9, 10) release him from accountability? If so, why does he speak of himself years after his conversion as the chief of sinners, and "the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God" (1 Cor. 15:9)?
The above proves conclusively that it is not a thing of "no consequence" whether a man does or does not believe the truth. Christ says, "He that believeth not the Son shall not see life." John 3:36. Sinful man says, He that believeth not shall be saved if he is only sincere. The reader can judge which is right. It is everyone's duty to weigh evidence, to prove all things, and to hold fast that which is good; "to try the spirits, for many false prophets are gone out into the world."
We read that "as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law . . . (their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another); in the day when God shall judge the secrets of men by Jesus Christ according to my gospel." Rom. 2:12-16. See also Rom. 1:18-20. These scriptures plainly prove that the heathen are accountable, and "without excuse," although as sincere in their belief as the more enlightened. Then how much more responsible are those who have seen the blazing light of the Third Angel's Message? As faith reveals the light, we must come to the logical conclusion that the man who is not responsible for his faith, is also not responsible for his conduct. This conclusion must inevitably follow.
The man who sincerely believes or thinks (it is doubtful if a rational being can disbelieve in the existence of God) there is no God, is an atheist, and, in Bible language, is a fool, yet his sincere folly will not save him.
The prophets of Baal who "cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them" (1 Kings 18:28), to bring down fire upon their offerings, were doubtless "sincere." Some in this enlightened age are more foolish and wicked than the prophets of Baal, for they only tried to call down the fire upon the sacrifice, but these would-be National Reform prophets would, in their blind and sincere zeal, not only shed the blood, but call down fire and the judgments of God upon men, as they have recently tried to do upon the Sunday openers of the World's Fair.
Christ says now, just as much as he did when on earth (Matt. 7:21-23), "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will [keepeth the law, Ps. 40:7, 8] of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity [lawlessness]." This is just what the people in their false sincerity are doing now. They cry out, Lord, Lord, the gospel, the gospel, but ignore the law, or do not the will of God, or keep his commandments. Many may say in that day, Lord, was I not sincere in persecuting, imprisoning, and banishing the Seventh-day Adventists, and in compelling them to observe the Sunday?
I live between two villages, called Carlinville and Alton. If a man wishes to go to Alton, which is south, and I tell him he will get to Alton by going north on the Carlinville road, he will never get to Alton by going in that direction. He may sincerely believe when he starts that he will get to Alton, but he will be just as much mistaken as the ones who cry out, "Have we not prophesied in Thy name?" If the one who directs in the wrong road knows no better, it is the "blind leading the blind," therefore "both will fall into the ditch." Luke 6:39. "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." John 3:19.
Many do not believe in prayer. Many think the ordinances are not essential, and that, so far as baptism is concerned, a drop is as good as a fountain. They are sincere believers in Sunday keeping, the immortality of the soul, and all of the errors of Spiritualism. Believers are found in Mormonism and all the isms, transubstantiation, and the power of the priest to forgive sins, and to pray souls out of purgatory; yet their sincerity in believing those things will not save them when they know and reject the light. Many have no consciousness of sin, their consciences having, as it were, become "seared as with a hot iron." 1 Tim. 4:2.
The would-be National Reformers, who are so zealous and "sincere" in working up Sunday laws, thus giving "life to the image of the beast," and hindering the progress of the Third Angel's Message, may yet suffer the awful consequences of rejecting this message. Rev. 14:9-11. May God in great mercy save many from that "strong delusion;" for those who fall under its power "believe a lie; that they all might be damned who believe not the truth, but had pleasure in unrighteousness." 2 Thess. 2:11, 12.
God’s People Are Travelers
"God's people are travelers. Sometimes they are in dark lanes and deep valleys, sometimes on the hills of joy, where all is light and cheerful."
OUR DANGER.
By I. E. Kimball
BY ELDER I. E. KIMBALL.
BLIND, deaf, and dead men are, in varying degrees, insensible to danger.
Professors of the gospel are characterized as blind, deaf, and dead, according to the way they deny the power of God, narrow down their lives to self-serving, and become oblivious to the gospel mandates.
The danger of the salt losing its savor, and the light growing dim and going quite out in darkness, is very great.
One would hardly suppose that the light so brilliantly flashing out in the times of Moses and Joshua, could have been so quenched as it was soon after in the times of the judges, or that the glory of Christ and the early church could have given place to the terrible night of the Dark Ages. Everywhere and always in the sacred word God's people are charged with perpetual backslidings. "My people are bent to backsliding from me."
But he who grieves and quenches the Spirit becomes insensible to the strivings of the Spirit. It requires more than mortal power to move him.
Now the gospel is a living issue, or it is nothing. Its life and its works are in the Spirit of the eternal God, and by his power, and where such life and works are not manifest, there is, of necessity, apostasy. Those who are cut off and "alienated from the life of God" have to carry their own burdens, and continually know sorrow and misery.
Now as the perpetual trend of the ages has been toward darkness and unbelief and final delusion, is it not well for us to anxiously consider, and to know our true state before God?
It is a notorious fact that many amongst God's people to-day are indifferent and careless, and darkness is shutting them in completely. Many whom we love are sealed for destruction. Unless someone puts forth the hand to snatch them from the fire, they will never be saved.
Nothing but a living faith will amount to anything at all, for Christ will not, cannot, bear your burdens unless you give them into his hands. The less we trust, the less can he do for us; the more we trust, the more he carries us and our burdens. All trust makes all things possible. A living faith says, "My Heavenly Father will help me personally, according to his promise." The language of faith is, "I will trust and not be afraid; for the Lord Jehovah is my strength." The moment we lose sight of God, strength gives place to weakness, light to darkness, righteousness to sin. Peace has flown. Why?—Because the courage born of the fact that Jehovah is our strength is all gone; we limit our efforts according to our own strength. But we forget that one of two spirits will have to do with us. If the Lord's strength does not give us liberty, we must be bound with the steel manacles of Satan.
"Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." Hear, ye deaf, and look, ye blind; let the dead hear the voice of the Son of God, that they may live.
What shall we do?—The only answer is, "Let them take hold of My strength, that they may make peace with Me, and they shall make peace;" for "the fruit of righteousness shall be peace," and God's Spirit and power will give to everybody righteousness. We hear those in the dark say, "Pray for us." Very well, this we will do; but, in the meantime, do not trust to our faith. God would have you to know how to exercise faith, and, unless you do this, and yourself draw from the wells of salvation, you must surely fall.
Let the poor, weak, trembling, fearful soul first settle it that God surely wishes to save him and has strength to do it. Secondly, let him by the aid of the Spirit of God understand his weaknesses, wherein Satan gets advantage of him. Are you lacking in will power? Then take hold of God's strength to strengthen your will.
Never, never say, "I will do what I can and trust the rest to God." (But how commonly we find this sentiment.) Rather say, "I can do all things through the Lord who strengthens me; I can do all things, bear all things." Do not say, "I will trust self as far as I am able, and then leave the rest with God," but trust all to God from the first. Let the Lord do all, and remember the flesh profiteth nothing, but the Spirit is all powerful. Are you feelingless? Ask and take hold upon God to shed abroad his love in your hearts. Are you ignorant? Ask to have God's wisdom given you, and ask in faith, nothing wavering. Have God put his invincible will, his loving and his everlasting strength into you, and you will yourself be invincible through God. Heed the voice of the Spirit and take hold of those things that may be had simply by your taking them, without money.
There is no one who may not be "strong in the Lord and the power of his might."
Resist the wiles of Satan while ye may;
Hear the voice of Jesus, and obey.
Jamaica, Vt.
SOMEONE has aptly said: "It is a bad plan to make friends with a sarcastic man; it is like trying to shave with a bad razor,—you never know when you are going to get the next cut." And, doubtless, not merely my own heart but the hearts of many other learners in the school of Christ, who are striving to be like him, have been pained by the vein of sarcasm which occasionally crops out in some of the best articles of our best writers on religious subjects. From an intellectual standpoint we may, indeed, enjoy them, for they are ably written, but the tender spirit of Christ cannot approve of them; and it is a question in my mind whether this objectionable feature does not neutralize the good which they might otherwise do.
As the old proverb hath it, 'Flies are not caught by vinegar,' and, just as truly, sarcasm never wins. It may, indeed, set forth facts with sharp distinctness, as when Job said, "Doubtless ye are the people," etc., but it does not soften the heart, as when our Saviour, with tear-wet eyes, exclaimed, "O Jerusalem, Jerusalem, . . . how often would I have gathered thy children together!" etc.
If we would exemplify Christ in our words and lives, we must have more of his melting Spirit. Sharp, cutting sarcasm may serve a purpose in the speeches of a political campaign, but when the cause of Christ is concerned, it certainly is out of place, for it never wounds to heal, its bitter is never bitter-sweet, nor is it at all likely to bring forth "the peaceable fruits of righteousness."
Even in everyday life sarcasm is a most undesirable gift. The sarcastic man is feared—possibly admired, but if he is loved it is notwithstanding the quality, never because of it. I have in mind an entire family that, with one exception, are noted for their skillful use of this verbal weapon; and, although in many respects most estimable people, their cruel, reckless tongues cause them to be held in honest dread by all with whom they come in contact.
Surely then we who are Christians—"ambassadors for Christ"—should eschew sarcastic speech. Let us not refrain from declaring the whole council of God; but let us see to it that we ever "speak the truth in love," as then, and then only, shall we "grow up unto Him in all things, which is the Head, even Christ."
"First-class advice for preachers and writers," I hear some of my readers remark, "but it does not touch us who are farmers, merchants, and business men generally," while a harsh, rasping voice adds, "As for me, sarcasm is not in my line; I say what I mean, and mean what I say, every time; and my employes know it."
But is it said gently and kindly, my friend? Are you patient, and forbearing, withal, tempering justice with mercy? If not, I fear that you come short of "speaking the truth in love."
To every one of us does the admonition apply,—to the farmer with his "hired men," the storekeeper with his clerks, the master builder with his workmen, the teacher with his (or her) pupils; yea, and to heads of families in their homes. Let us all not merely uniformly speak the truth, but "speak it in love," doing as we fain would be done by were our positions reversed, and so fulfil the law of Christ, for "love is the fulfilling of the law."
Father, how much love rang out in the tones of your voice as you rebuked James last night for his late hours? Mother, will your fretful chiding of your little daughter this morning for neglected household tasks win her to more faithful observance of them in future? Doubtless in both cases the truth was spoken, but not lovingly. This injunction covers much. Is it possible that you, O husband, ever find fault with and criticise your wife (the woman whom you chose among all the women in the world, promising to love and cherish her) in the presence of strangers or before her children, weakening the respect and confidence which it should be your constant aim to deepen and to strengthen? God forgive you for this thoughtless act. It may, indeed, as one man said in self-extenuation, be "every word true," but to say it then and there was not "speaking it in love," as you owe it her to do.168How about the solitary one, set, perhaps, in a family where natural affection does not seal her lips, the single woman, on whom everyone lays claim, because, forsooth, she has "only herself to look after," yet who may by virtue of the fact have a wider sphere of influence than the women whose arms are filled with babies of their own? The wise man has said, "He that refraineth his lips is wise," and, "Be not witness against thy neighbor without cause," for "in the multitude of words there wanteth not sin." Do you, therefore, carefully refrain from spreading the discreditable facts or items of personal history which come to your knowledge as you pass behind the many doors which open to admit you, on one errand or another? Loving silence is often the counterpart of speaking the truth in love, for it is not necessary always to tell all that we know; but if facts must be mentioned, do you "speak of them in love"?
Boys and girls, young people, as you chat with each other in social gatherings, as you meet upon the street, or in cozy nooks at home, are your words always true, and spoken with tender feelings toward the absent? "Love worketh no ill to his neighbor," "thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things [that are good], hopeth all things, endureth all things," "suffereth long and is kind." Therefore speech seasoned with "love" precludes thoughtless or ill-natured gossip.
Friends, young and old, let us, one and all, make a point of never speaking ill as long as we can find anything good of which to speak. And so we shall be found "speaking the truth in love."