Seventh-day Adventist Missionary Society · Oakland, California · Jun 8, 1882
General Articles.
By Mrs. E. G. White
Skepticism—Its Cause and Cure.
BY MRS. E. G. WHITE.
THE present age is marked by an alarming prevalence of infidel and atheistic tendencies. To successfully resist the tide of evil, God's people should give diligent heed to the instruction and counsel of his word. Its precious examples of faith, its warnings against unbelief, will, if rightly heeded, arm us with divine power to repel the attacks of Satan.
The healing of the impotent man at Bethesda has a lesson of priceless worth to every Christian, a lesson of solemn and fearful import to the unbelieving and the skeptical. As the paralytic lay beside the pool, helpless and well-nigh hopeless, Jesus drew near and asked, in tones of pity, "Wilt thou be made whole?" Be made whole!—this had been the burden of his desire and prayers for long, weary years. With trembling eagerness he told the story of his efforts and disappointments. No friend was at hand to bear him with sturdy arm into the healing fountain. His agonizing appeals for help fell unheeded; all around him were those who sought for their own loved ones the coveted boon. When at the troubling of the waters he painfully sought to reach the pool, another would be hurried down before him.
Jesus looked upon the sufferer, and said, "Arise, take up thy bed, and walk." There was no assurance of divine help, no manifestation of miraculous power. What marvel, had the man made answer, "It is impossible! How can I be expected now to use my limbs, that have not obeyed my will for thirty-eight years?" From a merely human stand-point, such reasoning would appear consistent. The sufferer might have given place to doubt, and thus have permitted that God-given opportunity to pass unimproved. But no; without a question, he seized his only chance. As he attempted to do what Christ had commanded, strength and vigor came; he was made whole.
Would you, doubting reader, receive the blessing of the Lord? Cease to question his word and distrust his promises. Obey the Saviour's bidding, and you will receive strength. If you hesitate, to enter into a discussion with Satan, or to consider the difficulties and improbabilities, your opportunity will pass, perhaps never to return.
The miracle at Bethesda should have convinced all beholders that Jesus is the Son of God. But the Jews desired only a pretext for unbelief, and it was not hard to find what they sought. At Christ's command, the paralytic had borne away the simple mat on which he had lain; and now Satan, ever ready with his insinuations, suggested that this act might be construed into a violation of the Sabbath. The Jews had perverted this sacred rest-day from its original design by their customs and traditions, making its observance a burden rather than a blessing. It was hoped that a controversy on this point would destroy the faith inspired in some hearts by our Saviour's act of healing.
As the restored one went on his way with quick, elastic step, his pulses bounding with the vigor of renewed health, his countenance glowing with hope and joy, he was met by the Pharisees, who told him, with an air of great sanctity, that it was not lawful to carry his bed on the Sabbath day. There was no rejoicing at the deliverance of that long-imprisoned captive, no grateful praise that One was among them who could heal all manner of disease. Their traditions had been disregarded, and this closed their eyes to all the evidence of divine power.
Bigoted and self-righteous, they would not admit that they could have misapprehended the true design of the Sabbath. Instead of criticising themselves, they chose to condemn Christ. We meet with men of the same spirit to-day, who are blinded by error, and yet flatter themselves that they are right, and all who differ from them are in the wrong.
The man on whom the miracle had been wrought, entered into no controversy with his accusers. He simply answered, "He that had power to make me whole, the same said unto me, Take up thy bed, and walk." The Pharisees, pretending ignorance, still urged, "What man is that which said unto thee, Take up thy bed, and walk?" It was their policy to question and cavil, that they might perplex and entangle him, and lead him to doubt, or else cast discredit upon his testimony.
When the Jews were informed that it was Jesus of Nazareth who had performed the miracle of healing, they openly sought to put him to death, "because he had done these things on the Sabbath day." These pretentious formalists were so full of zeal for their own traditions, that to sustain them they were ready to violate the law of God!
To their charges, Jesus replied calmly, "My Father worketh hitherto, and I work. Through the operations of nature, and by the ministration of angels, God is constantly working to sustain and bless humanity. I am working in perfect harmony with my father." This answer furnished another pretext to condemn him. Murder was in their hearts, and they waited only for a plausible excuse to take his life. But Jesus steadily continues to assert his true position. "The Son can do nothing of himself but what he seeth the Father do. Whatsoever things he doeth, these also doeth the Son likewise. The Father loveth the Son, and showeth him all things that he himself doeth."
Ample evidence had been presented, on which to base their faith in Christ, yet all who desired to doubt and cavil found opportunity. And what was the occasion of that murderous outbreak against Christ? A poor sufferer had been made whole! No better excuse have the cavilers of our time. God works through whom he will, by ways and means of his own choosing; but there are ever some to act the part of the criticising Pharisees. They cannot deny that the power of God is manifested through his servants; but still, in some points, the work does not accord with their ideas. If with their finite judgment they can find but the semblance of an excuse, they are free to challenge and disbelieve.
In the carrying forward of his work in the earth, and the manifestation of his power, God does not consult the will or imperfect judgment of men. His plans and methods may be directly opposite to those approved by human wisdom. If men would criticise and condemn the Saviour's work, when they had such evidence of divine power as the miracle at Bethesda, can we wonder that they criticise and condemn those through whom he works to-day? Unbelief will always find an excuse for its existence. God designs that men shall believe, not because there is no possibility of doubt, but because there is abundant evidence for faith. Christ bade the Pharisees, "Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me." The Jewish teachers professed to be expounders of God's word; but had they prayerfully studied and rightly understood its teachings, they would not have substituted their own traditions for the law of Jehovah.
The Saviour continued, "Ye will not come unto me, that ye might have life." "Had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" Those who begin by doubting and disbelieving the Old Testament, will come to doubt and disbelieve the New.254We cannot afford to slight or neglect any of the provisions of God's grace, any of the manifestations of his Spirit. Those who do not gratefully accept and improve the warnings, counsel, or reproofs of divine mercy, will little by little come to regard them with indifference. They feel that it is optional with themselves to receive or reject the light from Heaven. Like the Jews in Christ's day, they reject the clearest evidence, because they find some pretext for doubt, something to criticise.
Thus are many in their pride and self-conceit placing themselves where no divine influence can reach them. By persistently cherishing doubt, they lose all power to believe. The Holy Spirit is slighted until its influence is no longer felt. Thus is cut off the means by which God has chosen to communicate with men. He has in reserve no more potent agency through which to reach them. In their own estimation, they are wiser than their Creator. Light has become darkness to them, and how great is that darkness!
The word of God is looked upon with distrust for the same reason as was its Author—because it reproves and condemns sin. Those who are unwilling to obey its requirements, endeavor to overthrow its authority. Many read the Bible, or listen to its words as presented from the sacred desk, merely to find fault with the Scriptures or with the sermon. Not a few become infidels, simply through their willful neglect of duty. Others are led to adopt skeptical principles from pride or indolence. They do not love close application. They will not put forth the effort necessary to accomplish anything noble or really useful. But they desire to be thought sharp and critical, to secure a reputation for superior wisdom. Turning their attention to the Bible, they find much which the finite mind, unenlightened by the wisdom from above, is powerless to comprehend, and they begin to doubt and cavil.
The indolent man invites Satan's temptations, while those who are actively engaged in some useful calling have neither time nor inclination to cherish doubts or indulge repining. Adam in holy Eden was commanded to labor, and he found in this employment one of the greatest blessings of his sinless existence. If the would-be skeptics of our time would apply themselves to honest, useful toil, they would enjoy improved spiritual as well as physical health.
Many consider it a virtue to doubt; and they delight in finding something in the Scriptures to puzzle the minds of others. They do not realize that they are thus entangling themselves in the snare of the fowler. There is a bewitching power in skepticism. Unbelief and stubbornness usually go hand in hand. When a man has once yielded to this deception of Satan, it will be found well-nigh impossible to break the spell.
There are some who at first criticise and reason on the wrong side, from a mere love for controversy. But having openly expressed unbelief, they feel that they must maintain their position. Thus they unite with the ungodly, and close to themselves the gates of Paradise.
We encounter skeptics not only in the world, but in the church. When the people of God assemble to worship him, there Satan intrudes his presence. Wherever there is a religious interest, there the poor souls that have been entangled in his snare may be found zealously working for their master. On almost every camp-ground may be seen little groups gathered here and there, eagerly listening to what some doubter or infidel has to say. Here the skeptic is in his element. He delights to talk. He has studied the Bible with the sole object of finding passages which he can use to trouble and perplex other minds. Some Christians feel it their duty to defend the word of God, and they enter into controversy with the skeptic—rather with Satan and his angels, who speak through him. This is just what the Prince of darkness and his agents desire. The infidel has nothing to lose, however the discussion may terminate; but the Christian suffers an immeasurable loss when his confidence in God's word is lessened.
These scoffers at sacred things may utter many sharp, witty, apt sayings, but "the poison of asps is under their lips." The father of lies lends them his power and his Satanic cunning. Christians should avoid controversy with these men. We may feel that we are in no danger from their influence, but others will gather about to listen, and some soul may be led into the path of doubt and skepticism. Treat them kindly, but give them no opportunity to parade their infidelity. Give no place for Satan to insinuate his presence. Do not take one step on the enemy's ground.
God would have his people shun the society of infidels, atheists, and spiritualists. He has warned us of their character and their fate: "The fool hath said in his heart, There is no God." "He that turneth away his ear from hearing the law, even his prayer shall be abomination." "The transgressors shall be destroyed together; the end of the wicked shall be cut off."
Satan will endeavor to destroy the faith of every follower of Christ. He comes to some as a roaring lion. To others he appears in angel garments, his voice subdued to the gentlest whisper. Our only safety is to cling with unwavering faith to the word of God, and promptly and resolutely to shun whatever that word condemns, it matters not how pleasing its appearance, or how specious its pretenses.
There are some professed Christians who are always weak, always desponding. They permit themselves to be constantly harassed by doubts, and seem to think they must always remain in this condition. These persons might be free, did they but realize their danger, and put forth an effort to escape from the snare of Satan. Let them cease to give utterance to their doubts. Every unbelieving word strengthens their own tendency to doubt, and plants the evil seed in the minds of others. Whatever we choose to sow, that we must reap. If the farmer sows wheat, he will reap wheat. If he sows thistle seed, his harvest will consist only of thistles.
Light and darkness, truth and error, are before us. We are free to choose. God will never remove all excuse for unbelief. Those who look for hooks to hang their doubts upon, will find them close at hand. It is far easier to suggest doubts than to inspire faith. Because the natural heart is at enmity with God, a greater effort is required to believe than to doubt the word of the Most High. And Satan himself opposes everything that would strengthen faith.
There is one course which all must pursue who honestly desire to be freed from doubts. They are cherishing some indulgence forbidden by the word of God, or neglecting some duty enjoined therein. Let those who complain that they walk in darkness, give heed to the light which already shines upon them, and they will receive greater light. Let them do every duty which has been made plain to their understanding, and they will be enabled to understand and perform those of which they are now in doubt. "If any man will do His will, he shall know of the doctrine."
"WHAT THINK YE OF CHRIST?"
By Mary M. Buckland
BY MARY M. BUCKLAND.
WHAT think ye of Christ, my brother?
What is he to you?
Do you love him, would you serve him
With a purpose true?
Have you given yourself to Jesus?
Would you be his child?
Will you choose him for your portion
Through this desert wild?
We may stand and look at others,
Watching faults to see.
But this question each must answer,
What is Christ to me?
Will we choose to follow Jesus
In the narrow way?
Do we know he is our Saviour?
Can we trust him? Say.
Each must choose the path to follow.
Will our choice be right?
Will it lead beyond the river
To that land of light?
Albion, N. Y.
The Saints' Inheritance.
By John Norton Loughborough
BY ELD. J. N. LOUGHBOROUGH.
THE EARTH PROMISED TO THE MEEK.
"BLESSED are the meek; for they shall inherit the earth." Matt. 5: 5. A meek man is one who is "mild of temper; not easily provoked; given to forbearance under injuries."¹ Such an one was Moses. "Now the man Moses was very meek, above all the men which were upon the face of the earth."² Still we read of him that he once "spake unadvisedly with his lips." Christ was a perfect pattern of meekness. He "did no sin, neither was guile found in his mouth. Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously."³ "He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth."⁴ A meek man is one who is like Christ. The blessing promised such is: "They shall inherit the earth." This word "shall" shows that the language relates to the future, and, therefore, we at once conclude the promise refers to a future inheritance.
The mode of speech used by our Saviour, when speaking of this inheritance of the earth, is not peculiar to the New Testament; the same is also fully declared in the Old. In Ps. 37, it is three times stated that the Lord's people "shall inherit the earth," and three times that "they shall inherit the land." We understand that these texts present a future inheritance; not an inheritance of the blessings of this life, but of the joys of the earth made new. Some suppose Matt. 5: 5 is fulfilled in this present life. But where is the person who has received an inheritance here simply because he has lived Christ-like? Is not the decree still upon all men, "In the sweat of thy face shalt thou eat bread"? Are the righteous more favored with this world's goods than the wicked? Or does God still make the "sun to shine on the evil and on the good, and send rain on the just and on the unjust"?
It is true David could say,—"I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread," yet when speaking of abundant prosperity in this world, he treats of it as the lot of the wicked, instead of the saints. He says, "I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death; but their strength is firm. They are not in trouble as other men; neither are they plagued like other men. Therefore pride compasseth them about as a chain; violence covereth them as a garment. Their eyes stand out with fatness; they have more than heart could wish." Ps. 73: 3-7. Again, "Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb." "Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. . . . For evil-doers shall be cut off; but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be; yea, thou shalt diligently consider his place and it shall not be. But the meek shall inherit the earth."
David considered the lot of the wicked in this world such that the righteous would be in danger of desiring it, and fretting about it. He also contrasts the inheritance which the righteous are to receive, with the final overthrow of the wicked, which is also proof that the inheritance of which he speaks is still future, and not simply in this life.
The principal reason assigned why the testimony in Matt. 5: 5 must apply in this life has been that when Christ comes to redeem his people, the earth will be destroyed, and man no longer possess it. Assuming such to be the case, of course all texts speaking of a reward or punishment on this earth would necessarily have their application before the time of such destruction. By reasoning in accordance with such premises, the Universalist has made capital of such texts as Prov. 11: 31: "The righteous shall be recompensed in the earth; much more the wicked and the sinner." Claiming that this text could not have its application after this life, they have reasoned that whatever recompense is received by the righteous or wicked here, must be for their good or evil deeds performed here. And if the wicked have met the recompense of their evil deeds here, in another life they will have an equal chance with the righteous. But, by comparing with this, two other proverbs of the wise man, we will discover that this claim of future salvation is without foundation. "For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it."⁶ In speaking of the righteous, after they are planted in their inheritance, he says: "The righteous shall never be removed; but the wicked shall not inhabit the earth."⁷ Instead, then, of Prov. 11: 31 proving that all are recompensed in this life, we see it points to the final cutting off of the wicked. When the wicked are cut off the meek "inherit the earth, and dwell therein forever."
If it be true that the earth is to be burnt up at the second advent, and no more exist, then, of course, all texts speaking of an inheritance on the earth must be fulfilled before such conflagration shall take place.255
There is one text which is sometimes quoted to prove that the earth will cease to exist at the coming of Christ. It is found in the words of Peter: "But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up."⁸ This text does not inform us that the earth is to be burned up; neither could such a conclusion be drawn from it, after properly analyzing the language. It will be seen that to make sense, the word "also" must refer to what has been previously said; and instead of reading it—"The earth also and the works that are therein shall be burned up," by placing the commas after the words "heat," and "also," it would read, "The elements shall melt with fervent heat, the earth also," showing that the earth is to be melted only, the same as "the elements." Hence we perceive that it is the works which are in the earth, and not the earth itself, which are to be burned up in the day of the Lord. The works in the earth which are to be burned up we understand are the "works of the devil," which John says, "Christ has been manifested that he might destroy." See 1 John 3: 8. These works are sin and sinners. The conclusion that the earth is to be melted instead of burned up, is confirmed by the statement of verse 11: "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?" This is the only scripture which can be supposed to intimate that the earth itself is to be entirely burned up. This text we see, makes no such statement. That Peter did not design to teach the utter destruction of the heavens and earth, is evident from the words he immediately adds, "Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness."
Edward Robinson, D. D., says that the word rendered new, in 2 Pet. 3: 13; Isa 65: 17, and 66: 22, means renewed, or made new, hence, better, superior, more splendid. So the corresponding word of the Old Testament means, as a verb, to make new, or renew, repair, restore, as in 1 Sam. 11: 14; Job 10: 17; Isa. 61: 4; Ps. 103: 5; 2 Chron. 15: 8; 24: 4; whence are derived the words rendered new, i. e., renewed, as in new moon, new heart, new creature, etc.
Solomon tells us, "The earth abideth forever," and David says, "Of old hast thou laid the foundations of the earth; and the heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed."
Reason would lead us to object to the idea that this earth is to be blotted out from the universe at the close of the probationary state. It will be freely admitted that, since the earliest history of this earth, sin, rebellion, anarchy, and confusion, have distressed its borders; the mass of the inhabitants have lived in rebellion against the law of God. We can expect nothing better in this probationary state; for St. Paul informs us that "evil men and seducers shall wax worse and worse, deceiving and being deceived." If there is no future state for this earth after sin and sinners are rooted out of it, it appears to us that its very existence would be a blot in the creation of God. That we are not alone in this conviction the following quotations will show.
The Dublin Christian Herald says: "If the earth was to be destroyed, and man never to have the sovereignty of it, Satan would have a victory to boast of forever; neither would that promise be fulfilled, that Jesus should destroy the works of the devil. 1 John 3: 8. Frightful, indeed, is the breach which Satan has made in this fair field of God's creation. . . . It is essential for Christ's glory that the earth should be delivered out of the hand of the enemy."
Thomas Dick, L. L. D., says:—
"To suppose, as some have done, that the whole fabric of creation will be shattered to pieces, that the stars will literally fall from their orbs, and the material universe be blotted out of existence, is a sentiment so absurd and extravagant, and so contrary to the general tenor of the Scripture and the character of God, that it is astonishing that it should ever have been entertained by any man calling himself a divine, or a Christian preacher."
John Cumming, D. D., of London, says:—
"When he (Christ) comes, this earth shall be re-cast, restored, re-constituted, re-beautified, and set in more than its first and pristine glory. . . . Only exhaust from the earth the poison, sin—let the footfall of Him who made it be echoed from its hills and valleys once more, at dewy dawn and at even tide, and this earth of ours will be instantly transformed into an orb, the like of which is not amid all the orbs of the universe besides."
Jews and Jew-Baiters.
PREJUDICES often survive the reason for their existence, like some ill weeds that grow again after they have been uprooted. In the Middle Ages, the Jews were believed to be an accursed race of deicides. The guilt of Herod and the chief priests of Pilate's time was supposed to have diffused itself, by a transfer and transmission understood only by the speculative theologian, to the whole Jewish race. It was, therefore, considered most meritorious and well-pleasing to God to make their lives as wretched as possible, in atonement for the suffering of Christ. According to law, distinctive badges were worn by these heirs of perdition, that nobody might mistake them for Christians, and they were required to dwell in separate quarters, that they might not by any chance associate with so-called Christians—an arrangement which, no doubt, saved the Jews from a great deal of bad company.
In some countries, laws were made to keep them from increasing; in others, they were occasionally thinned out by persecution and massacre. When any great drought or other scourge befell a nation, the anger of Heaven was appeased by a crusade against the Jews, who were banished or put to death for the sins of high-priest Ananias, as in like manner the Puritans in Boston sought to turn away the wrath of God, disclosed in Philip's War, by fresh severities against the Quakers. There was not much encouragement to people situated as the Jews were to keep visible property, and hence they came to be dealers in money—the financiers of Europe; and since the Jew was destined to perdition anyhow,—damned ex officio, he alone in England was permitted to receive usury for his money.
To justify all this outrage, prejudice easily invented charges against the Jews more injurious than that of taking exorbitant interest. It would have been wonderful, indeed, if the Jew, badgered, beaten, and banished from land to land, did not in turn lay up a store of hatred on his own side that would now and then break out in words and acts. But the wildest stories were set a-going, of children carried off by Jews to be circumcised and even to be crucified. It was under the stimulus of such slanders that, at the close of the thirteenth century, the Jews, after suffering outrage and robbery, were exiled from England, many of them being plundered and pitched into the sea on their passage to the Continent by mariners zealous to promote Christianity.
Not all of Christendom has come out of barbarism yet. There are regions where the Jews still suffer from the folly and fanaticism of their neighbors. In Russia to-day, as in England five hundred years ago, the irresponsible despotism and blind fanaticism that bear so heavily upon the Jews seek to justify themselves by recounting wrongs, real and imaginary, wrought by the Jew. But all the rest of Christendom has long since found out that the simple remedy for all the wrongs, real or imaginary, wrought by the Jews is the admission of Jews to stand before the law on the same level with other human beings. The Jews are not worse than other people. The rascally Jew is not more villainous than the rascally Christian. The race furnishes, by all account, a larger proportion of eminent men than any other. Dr. Guthrie, the Scotch divine, was accustomed to say that the best brains of modern times were in the heads of Jews. Those who cling tenaciously to a prejudice against the Jewish race will none the less follow the political lead of Disraeli, or the theological leadership of Neander, or admire the philosophy of Spinoza and of Moses Mendelssohn, the poetry of Heine, the music of Mendelssohn-Bartholdy, and in a hundred ways will come under the influence of the Jewish intellect, which plays so large a part in human thought and human affairs.
The greatest paradox of history is the fact that Christendom reveres more than all other literature that which came from the pen of Jews, believing that to them was given a closer communion with God than to other people, while the same Christendom is ready to believe all slanders against the race that gave birth to that greatest of ancient poets—the author of the book of Job, as well as to Isaiah, to Daniel, to John, and to Paul—not to mention a name more deeply reverenced than all. It is never safe to accept the account given of the downtrodden by those who oppress them. Oppression no doubt degrades the oppressed, as it certainly does the oppressor, but it will not do to take the word of the tyrant for the character of the slave under his heel.—The Century.
Increase of Crime.
Whether the increase of crime is due to the great influx of foreigners into the United States, to the laxity of our laws, or to the low standard of public morals, is a question which we will leave others to discover. That there is a growing tendency to crime there can be no doubt, and that whisky is one of the great causes of crime is equally clear. Although several temperance waves have swept over the country during the past decade, and apparently worked wonderful reforms; although the prohibition movement has carried two of our States, and shown great strength in others, yet drunkenness does not seem to be less common than it was twenty years ago. In this city (Chicago), for instance, we have over 4,000 saloons; dance houses are conducted openly; low concert saloons thrive on all sides, and gambling is openly and shamefully recognized as a legitimate business.
All this may be because Chicago is not a moral city, but it has as many churches and as many good citizens as any other city of its size on the continent. We are inclined to believe that the principal cause is the fact that children are not subjected to parental restraint as they ought to be. Young men are thrown upon the world at an age when their characters are not half formed; when their minds are open to false and injurious impressions; when excitement is sought and found easily, and when they are moved either toward the right or left by the companions which accident throws in their way. The boy of ten or fifteen years of age is as much of a man as his father in these days; he is beyond the control of his parents; swears like a trooper, uses tobacco like a sailor, and drinks like a fish. There must be something radically wrong in the early training of children, or this certainly would not be the case.—Sel.
Marital Counsel Reversed
"It is a help to many temperaments to talk over troubles and perplexities with a sympathizing friend, and if the friend be discreet as well as sympathetic there may be no harm done. But it must be also true that when a woman reaches a mental condition where it is possible for her to speak disparagingly of her husband, she is within easy distance of marital shipwreck."—Eleanor Kirk.
Reverse this, and it is equally true.
The Sword of the Spirit.
By Dwight L. Moody
We find in Ephesians 6:17, these words: "And take the helmet of salvation, and the sword of the Spirit, which is the word of God."
If we don't know how to use a sword, what is the good of it? We may have the word, but if we haven't the Spirit of God, and are not taught by the Spirit of God how to handle the word, we don't accomplish our work. But if the word of God is hid in our hearts, and the Spirit of God teaches us how to use it, then it is that the word is sharper than a two-edged sword. If we can only just get hold of this word in our prayer-meetings and in our churches, we shall become a living power.
What are ten thousand soldiers good for if they don't know how to use their weapons? An army of five hundred, or even one hundred, could rout ten thousand if they didn't know how to use their arms. Let us have the spirit of this word, and if we understand it "from back to back" we can meet these infidels who talk so loudly against the gospel of Christ. People talk about studying books to meet them! All the book you want is the word of God. God will come forth out of his own book and confound them.
You can't meet men with your opinion. Give up your opinions and just give them the word of God. He will take care of his word. It will cut down deep. They may fight and kick, and talk and swear, but just give them the word, and the Spirit will do his own work. I have seen men come into the inquiry room just to talk and discuss and get up an argument. Some men live on argument. Well, I generally take the Bible and give them a few verses. "But," they say, "I don't believe the Bible." Then I give them more verses, and they say the same thing, but I just keep on giving them the word of God. I am no match for infidels, but this word is; this word tells all about them. There have been infidels for six thousand years, and probably will be until the millennium. The only way to meet infidels is to meet them with the word of God; then they have got to settle all questions with the Spirit himself.—Moody.
How Ants Communicate
It appears to be quite well established that ants, and a few other insects, have the highly organized faculty of communicating their ideas to one another. The researches of modern observers, such as Lubbock and McCook, have confirmed the belief in such a power. Dr. Franklin shared the belief, and tested the matter in an interesting experiment. He placed a small jar, containing a little treacle, in a closet, where a number of ants soon collected to prey upon the vessel's contents. When all was eaten the doctor cleared the jar of the ants, and putting some fresh treacle in it, suspended it by a string from a nail in the ceiling. A single ant remained in the jar, which ate until satisfied, and then sought to find its way out. It was for some time perplexed, but finally climbed the string to the ceiling, and escaped down the wall. It had been gone but a short time when a large swarm of ants flocked into the closet, climbed up the wall to the ceiling, and then descended by the string into the jar, where they remained until the treacle was devoured, and then departed by the string. It is hardly possible that this should have taken place, had not the first ant made some communication to the others.
The Influence of Wives
WHEN the history of this world comes to be read as it is written in the great book above, where alone it is truly written, all other histories being more or less fictions, it will be found that the real greatness of the great men has been due to their wives, whose care has relieved them from the cares which take up the larger part of the time of men less great, whose loving and tender severity has perpetually pruned them of faults which would have proved impediments, and whose unquenchable faith and courage has been an inspiration which all untender severity of the world has never been able to quench. Many husbands are meanly and selfishly loth to give the wife credit for her share in the partnership of life; more wives are unwilling to take it; and, most of all, both wives and husbands are unconscious of any partnership in the matter at all.