Seventh-day Adventist Missionary Society · Oakland, California · Jun 30, 1881
General Articles.
By Ellen G. White
A TEST OF FAITH.
BY MRS. E. G. WHITE.
GIDEON'S courage was greatly strengthened by the tokens of divine favor vouchsafed to him. Without delay, he went out with his forces to give battle to the Midianites. But now another severe trial of faith awaited him. With the immense host of invaders spread out before him—the thirty-two thousand of the Hebrews seeming, in contrast, like a mere handful—the word of the Lord came to him: "The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from Mount Gilead."
It had been made a law in Israel that before they went to battle, the following proclamation should be sounded throughout the army: "What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and faint-hearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart." What a striking illustration is this of the tender, pitying love of Christ! He who instituted the relations of life and the ties of kindred, made special provision that these be not too widely broken . He would have none go forth to battle unwillingly. This proclamation also sets forth in a forcible manner the influence which may be exerted by one man who is deficient in faith and courage, and further shows the effect of our thoughts and feelings upon our own course of action.
"As a man thinketh in his heart, so is he." The thoughts and feelings cherished give direction to the conduct, and thus determine the character. A strong, well-balanced character is built up by faithfulness in all the smaller as well as the greater acts of life. A man is measured, not by the power put forth in some one great effort, but by the zeal and integrity which he brings to the daily round of cares and responsibilities. True Christian character is marked by a singleness of purpose, an indomitable determination, which refuses to yield to worldly influences, which will aim at nothing short of the Bible standard. If men will permit themselves to become discouraged in the service of God, the great adversary will present abundant reasons to turn them from the plain path of duty to one of ease and irresponsibility. Those who can be bribed or seduced, discouraged or terrified, will be of no service in the Christian warfare. Those who set their affections on worldly treasures or worldly honors, will not push the battle against principalities and powers, and spiritual wickedness in high places.
All who would be soldiers of the cross of Christ, must gird on the armor and prepare for conflict. They should not be intimidated by threats, or terrified by dangers. They must be cautious in peril, yet firm and brave in facing the foe and doing battle for God. The consecration of Christ's follower must be complete. Father, mother, wife, children, houses, lands, everything, must be held secondary to the work and cause of God. He must be willing to bear patiently, cheerfully, joyfully, whatever in God's providence he may be called to suffer. His final reward will be to share with Christ the throne of immortal glory.
Because of the weak condition of the armies of Israel, in contrast with the numbers of the enemy, Gideon had refrained from making the usual proclamation. He was filled with astonishment at the declaration that his force was too large. But the Lord saw the pride and unbelief existing in the hearts of this people. Aroused by the stirring appeals of Gideon, they had readily enlisted; but when they saw the multitudes of the Midianites, their courage failed. Yet, had Israel triumphed, those very men would have ascribed the victory to their own skill and valor, rather than to the mercy and power of Jehovah. As a people, they had little faith in God. Many were suffering the reproaches of a guilty conscience.
Instead of being too many, the Israelites felt that their numbers were too few; but Gideon made the proclamation as the Lord had directed. With sinking heart he saw twenty-two thousand, or more than two-thirds of his entire force, depart for their homes.
Again the word of the Lord came to his servant: "The people are yet too many; bring them down unto the water, and I will try them for thee there; and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee, and of whomsoever I say unto thee, This shall not go with thee, the same shall not go."
The people were led down to the water-side, expecting to make an immediate attack upon the enemy. A few hastily took a little water in the hand and sucked it up as they went on, but nearly all bowed upon their knees, and leisurely drank from the surface of the water. Those who took of the water in their hands, were but three hundred out of the ten thousand; yet these were selected, and the great body of the army were permitted to return to their homes.
Here we see the simple means by which character is often tested. Those who in a time of great peril were intent upon supplying their own wants, were not the men to be trusted in an emergency. The men of God's choice were the few who would not permit their own wants to hinder them in the discharge of duty. Not only did they possess courage and self-control, but they were men of faith. They had not defiled themselves by idolatry. God could direct them, and through them he could work deliverance for Israel. The Lord designed to show his people that he was their source of strength. By the simplicity of the means employed, he designed to rebuke their pride and self-exaltation.
As with ancient Israel, so it is with the people of God at this age of the world. The Lord can do but little for the children of men, because they are so ready to esteem themselves wiser than their Creator. If blessed with a measure of success, many become elated and self-confident, and forget their dependence upon God. There is too much reliance upon human plans and methods, and too little faith in the mighty God of Jacob; too much machinery, and too little of the life-giving Spirit and power of the Most High.
Christ is the light of the world. All wisdom and all knowledge flow from Him who is the fountain of wisdom. He bids his followers, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." It is when reflected in his disciples, that the divine loveliness of Christ is revealed to the world. Those who depart from the simplicity of the gospel, have gone on in advance of their Leader; but Christ says, "Follow me."
All who indulge pride and self-importance, "vaunting themselves against God," he will separate from his work; and, in their stead, will choose those who will walk in the path of humility and obedience, acknowledging that all their success comes from God.
All the wonders which God has wrought for his people, have been performed by the most simple means. When the people of God are wholly consecrated to him, then he will employ them to carry forward his work on the earth. But we should remember that whatever success may attend us, the glory and honor belongs to God; for every faculty and every power is a gift from him.
God will test, to the utmost, the faith and courage of those to whom he has intrusted responsibilities in his work. Appearances will often be forbidding. Although God has given repeated assurance of his help, yet faith will almost stagger. "Thus saith the Lord," must be our firm reliance, independent of human reasonings, or apparent impossibilities.
The experience of Gideon and his army, was designed to teach a lesson of simplicity and faith. The leader whom God had chosen occupied no prominent position in Israel. He was not a ruler, a Levite, or a priest. He thought himself the least in his father's house. Human wisdom would not have selected him; but God saw in Gideon a man of integrity and moral courage. He was distrustful of self, and willing to listen to the teachings of God, and carry out his purposes. The Lord is not dependent upon men of high position, of great intellect, or extensive knowledge. Such men are frequently proud, self-sufficient. They feel themselves competent to devise and execute plans without counsel from God. They separate themselves from the true Vine, and hence become dry and fruitless, as withered branches.290The Lord would put to shame the vaunting of men. He will give success to the feeblest efforts, the most unpromising methods, when divinely appointed, and entered upon with humility and trust. God will not test our faith beyond endurance. He will give us sufficient evidence, that we may, in our weakness, lean upon the arm of his strength, and trust wholly in his power.
Talents, education, and influence, may, under the sanctifying power of the Holy Spirit, be employed in the service of God; but Satan is more often served by them, than is Jesus Christ.
The Majesty of Heaven walked among the children of men with the dignity of a king; yet he preserved the simplicity of a little child. He was never known to boast of superiority, to exalt his own power, ability, or attainments. Christ was the Creator of the earth; he was the king of glory; yet his life of meekness and humility put to shame the proud boasting of men. He was the embodiment of wisdom, the fountain of knowledge. Let those who would pride themselves upon their superior abilities, learn of the great Teacher. Jesus invites all, "Learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls." He said to his disciples, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven."
How does God look upon men who cherish pride, and boast of their superiority, when they are dependent upon him for every breath they draw, for the food they eat, the clothing they wear, and, above all these, for the precious gift of reason,—the power of thought? Let the hand of God be laid upon man, let the mind be clouded, and what then would he have whereof to boast?
Success does not depend upon strength or numbers. God can deliver by few as well as by many. A large church is not necessarily a strong church. Some of its members may be cherishing selfishness, pride, or unbelief; some may be dishonest, others corrupt in heart and life. All these are a source of weakness to the church. They bring the frown of God upon his people, and the great adversary will work through them to advance his own cause.
Anciently, those whose worldly interests would draw their hearts from the work of God, were bidden to return to their homes. It were better for the cause of truth to-day, if those whose attention is absorbed with their own private interests, would separate from the work of God, and give themselves to the things in which their hearts delight. Then they would not, by their wrong example, exert so dangerous an influence upon others.
God is honored, not so much by the great number, as by the character of those who serve him. He appreciates moral worth. He draws the dividing line between those who bear his name by profession, and those whose character shows them to be his children. Those who have the fear of God will listen to his counsels, and obey them. They will not be content with spurious theories, nor build upon false principles to secure the friendship of the world. Yet, at the same time, they will cherish and exemplify those virtues that promote the happiness of the family, the church, and the community.
Many who occupy responsible positions in the church of God, are sacrificing their integrity to secure the favor of the ungodly. A strong current is sweeping downward, and they decide that it is easier to float with the tide than to row against it. Like the children of Israel, they sacrifice the blessings of God by their indolence and spiritual sloth. Many set up idols in their hearts, --idols of selfishness, idols of pride, and love of display. Eternal things lose their value. Withdraw the influences which God has provided to preserve and strengthen our spirituality, and it decays and dies. We must be continually seeking to draw near to God, and to learn his will. We must become more unlike the world, and more like Christ in character.
OUR REFUGE.
By Mrs. Melissa F. Gould
BY MRS. MELISSA F. GOULD.
THOU art, indeed, our refuge, Lord,
And our exceeding great reward.
A covert from the tempest wild,
To many a weary storm-tossed child.
We trust in thee; Thou art our God;
Our comfort is thy staff and rod.
Thy rod corrects us when we stray;
Thy staff supports us day by day.
Thou art our everlasting Rock;
We build on thee, and fear no shock
Of beating flood or stream can tear
Us from our sure foundation there.
Thou art our strength; 'tis through thy might
Our enemies are put to flight.
In vain they strive against thy power;
Their arms are broken in an hour.
Thou, Lord, our hope and trust shalt be,
Till time shall meet eternity.
And when shall end these fleeting years,
And thou hast wiped away our tears,
Glad praises we will sweetly sing
To thee, our Saviour, God, and King.
Woodland, June 12, 1881.
IS SIN ETERNAL?—NO. 7.
By John Norton Loughborough
BY J. N. LOUGHBOROUGH, OF SOUTHAMPTON, ENGLAND.
THE word immortal occurs but once in the accepted version of the Scriptures. It is in St. Paul's letter to Timothy, "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever. Amen." 1 Tim. 1:17. From this we learn that immortal is applied to God alone.
The word immortality is used five times in the Scriptures. We notice (1.) the one stating that God "only hath immortality," already quoted in full, 1 Tim. 6:16. (2.) We read of the work of Christ that he "hath abolished death, and hath brought life and immortality to light through the gospel." 2 Tim. 1:10. (3.) We have one gospel statement respecting immortality, already quoted "Who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life." Rom. 2:6, 7. (4 and 5.) We notice in St. Paul's description of the blessings to come upon the saints of God, in the resurrection from the dead, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory." 1 Cor. 15:50–54. These scriptures, then, state that God only hath immortality, and it is brought to light in the gospel that those who are patient and persevering in well doing will obtain immortality at the resurrection. As St. John tells us, upon those who have a part in this "first resurrection" the second death will have no power. Rev. 20:6.
To meet the force of these plain testimonies concerning eternal life, a peculiar definition is given to the term. We will quote from Rev. C. E. Steward's "Larger Hope:" "Will it not then be best to take from Christ's own life the interpretation of that crucial expression which he gives (St. John 17:3)—'This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent.' A purely spiritual state this, into the consideration of which the element of duration does not enter in any way—a 'dwelling in love,' might we not therefore conclude that eternal death would signify exactly the opposite condition,—'dwelling in hatred,' whether for an hour or for a geological period? a view confirmed by those other words of his in St. John 3:19, which describe the condemnation as 'loving darkness rather than light.'" Page 13.
We do not deny that life and death are used in the Scriptures in a secondary sense to represent on the one hand a state of holiness, and on the other hardened and impenitent sinners. As St. Paul says, "Even when we were dead in sins, hath quickened us together with Christ." Eph. 2:5. The present evidence of this condemnation and death is indeed that men "loved darkness rather than light." Loving darkness is not the future penalty for sin, but the prophet Ezekiel states, "When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die." Eze. 18:26. Here we see plainly a death threatened beside the death in iniquity—it is the second death in the lake of fire. Because the way to eternal life is to obtain a knowledge of the true God and his Son Jesus Christ does not make eternal life simply a state of peace; for we have shown that enjoying such a state of peace here is to fit us for "laying hold" of eternal life when the Lord shall come.
Again, to claim that eternal life "in the world to come" simply means a "state" of happiness is fatal to the theory of "Eternal Hope," for it is reiterated over and over many times in the New Testament that the unbelievers at that day "shall not see life."
Having examined the direct Scriptural argument relative to the future punishment of the ungodly, we will now notice those evidences which have been set forth to prove the theory of "Eternal Hope," the final restoration of all to God's favor.
In entering upon this investigation we would bear in mind the command of the Lord, "Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings. Woe unto the wicked ! it shall be ill with him, for the reward of his hands shall be given him;" Isaiah 3:10, 11; and also the charge against some that "with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked that he should not return from his wicked way, by promising him life." Eze. 13:22.
In the book of Job, hope for the finally impenitent is treated as a frail thing. It is said of those who forget God that their "hope shall be cut off," that their "trust shall be as a spider's web." Job 8:14. It shall be "as the giving up of the ghost." (Margin,—a puff of breath). Job 11:20.
We would not be of those placing a false hope before the wicked, but rather join the cry made to them by the prophet Ezekiel, "Turn ye, turn ye from your evil ways; for why will ye die?" Eze. 33:11.
The first argument in importance, if not the first in order, used in building up the theory of "Eternal Hope," is that the dealing of God with mankind is like the dealings of a tender, loving father toward his children. With this claim an effort is made to apply to all men the principle of those Scriptures so evidently written by St. Paul with reference to the dealings of God with those adopted by faith into the family of Christ, as, "what son is he whom the Father chasteneth not?" (Heb. 12:7) and the chastening "yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." (Heb. 12:11.) A careful reading of the chapter must satisfy any mind that this language applies, in this age, to believers in Christ only, and has no reference whatever to God's dealing with sinners in the Judgment.
If the relation of God to his creatures in the Judgment is simply paternal, how is it that we do not see the same manifestation of his character in this world? Why should not all the calamities and ills of this life be simply of a reformatory character, if God is only a father to his creatures? How is it that we see evils overtaking and overwhelming the virtuous and pure as well as the profligate and profane? In the words of another we state: "Every one's knowledge of what has been the state of the world for these six thousand years, renders it unnecessary to present the facts which of show that the human family has from the beginning (no matter just now how it is to be accounted for) been in some way or other subjected to every form of ill. We have only to think of what our own memory can supply as to the state of things in different countries, through all ages; the public calamities that have overwhelmed nations, and the private affections and wrongs that have filled to the brim a cup of bitterness for individuals; and then do we not feel that while there are abundant proofs of God's goodness (and some reasonable account may perhaps be given why things seem allowed to take their own course), our idea of the paternal character has to be somewhat or even greatly modified? Are we not compelled to acknowledge that if we still call God 'the universal Father,' there are evidently some other elements of character beside the paternal, and quite as marked, or even more so? For what father, having the right and power to interfere, would stand by and see his child racked, tortured, through long, long months, and then burnt alive, and not indignantly snatch him from the grasp of brutal tormentors? What father, possessed of sufficient power to prevent it, would listen to the groans and cries and shrieks that have filled the air for ages, till every atom of the atmosphere we breathe seems to one who knows the case, impregnated with woe? That God sees all, and hears all, and could prevent all, if he deemed it wise to do so, none that believe in the being of a God can question."291
We claim, then, that the dealing of God with his creatures is not, in this present world, altogether in the capacity of a father to his child.
All nature in her movements is controlled by laws which God has established. In the action of what we call the forces of nature we see at times an indiscriminate slaughter of good and bad as in the case of earthquake, tornado, and flood. Those found in the way of those forces pay the penalty with their lives. The physical constitution of man is governed by law, and the violator of these physiological laws brings upon himself disease and death. His plea of innocence and ignorance of those laws avails nothing. He must pay the penalty. From these and hundreds of other instances in nature's movements we conclude that God is a governor. Not only is he a governor physically, "upholding all things," but he is equally a moral governor. He has made man amenable to moral law. To those laws he has attached penalties, "The wages of sin is death," "The soul that sinneth it shall die," and the willful violator of moral law must meet the penalty as surely as he who violates physical law. Of this world God "regardeth the cry of the humble." "Lo, all these things worketh God often times with man, to bring back his soul from the pit, to be enlightened with the light of the living." Job 33:29, 30; but these exceptions obtained by faith do not destroy the rule.
It is true also that "He is kind unto the unthankful and the evil" (Luke 6:35), "for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matt. 5:45); but this is not sufficient to establish a paternal character to all his creatures, for our Saviour with the consideration of these facts connected this statement, "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven." See Matt. 5:44, 45. St. John in one of his epistles calls it a great manifestation of God's love that we are even permitted to be "called the sons of God," making a plain distinction between those he calls "sons of God," and the world; "therefore the world knoweth us not, because it knew him not." 1 John 3:1. Let us compare this with the testimony in St. John's gospel. There we learn that to obtain a knowledge of Christ and yield ourselves to him is the Heaven-appointed means of becoming sons of God. "He came unto his own, and his own received him not, but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." John 1:11–13. We see then that conversion and the acceptance of Christ is here called a birth, and that this birth marks the point of becoming the sons of God. In view of these facts it is no marvel that St. Paul says to his brethren, "For ye are all the children of God by faith in Christ Jesus." Gal. 3:26. He also plainly tells the Philippians that they would be subject to rebuke in calling themselves sons of God, if their lives did not accord with such profession. "Do all things without murmurings and disputings; that ye may be blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation, among whom ye shine as lights in the world." Phil. 2:14, 15. Here also a plain distinction is made between the sons of God and the world. How could this be if all mankind are alike the sons of God?
MOODY ON THE SECOND ADVENT.
By Dwight Lyman Moody
We cannot study the resurrection apart from the second coming of Christ. Paul says, "The dead shall be raised, and we shall be changed." This change takes place when Christ comes. So the two events are united. In all Paul's epistles, baptism is spoken of only thirteen times, and Christ's second coming more than fifty times. Yet, nowadays, how much more we hear about the former than about the latter! There are 260 chapters in the New Testament, and in them there are no less than 318 references to this doctrine. There are two opinions in the church in regard to the millennium. Some think that the thousand years of holiness and peace will precede the return of Christ to the earth; others think that they will follow his return, and that he will reign here in person during the thousand years. The former class of interpreters are called pre-millenarians. I believe that when Christ comes the saints then on the earth will be changed. They will not have to die and go into the grave, but will be caught up to meet their Lord in the air, and that he will afterward set up a visible kingdom on the earth.
Christ's first coming into the world was announced by angels; so was his resurrection. And we have the same authority for expecting his second coming, and that it will be bodily and visible—not spiritual only, as some believe. We read in Acts 1:11, that immediately after his ascension two angels said to his disciples: "This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven." His ascension was bodily and visible, and so will his return be. He will come back as he went away. This is the message that he sent down to his sorrowing disciples, and this is the hope of the church to-day.
Yes, thank God, he is coming again, just as he went. We are going to see him in person; He that left this world, blessing it—is coming back to bless his own church, and to receive them that have waited for his return. If you read the 26th chapter of Matthew, the 64th verse, you will find that it was just this very thing that caused his death. When the high priest asked him who he was, and if he was the true Messiah, what does he reply? "Jesus saith unto him, thou hast said; nevertheless I say unto you, hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." That was enough. The moment they heard that, they accused him of blasphemy, and condemned him to death, just because he was coming again. "Ye shall see me coming in the clouds of heaven."
Now, let me say that this doctrine has suffered a good deal from those who claim to be its friends, because they set a time—a certain day—for his coming. Now, we read here in Matt. 24:36, that no man knows when he shall come. "But of that day and hour knoweth no man, no, not the angels of Heaven, but my Father only." Now there it is clearly taught that the day and the hour knoweth no man, no, not the angels in Heaven. Now, when a man comes and tells you that he knows when Christ is coming—that he is coming next year, or at any particular time, he has got no truth for that assertion. "The day and the hour knoweth no man." Miller said that he would come in 1843. Dr. Cumming, of London, said that he would surely come in 1866. But if we knew the day and the hour of his coming, we wouldn't be watching. All through the Scripture we are told to watch for his coming.
"Therefore be ye also ready, for in such an hour as ye think not the Son of man cometh." And then we are also taught that his coming shall be sudden. We find in that 24th chapter, 35th verse: "But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until Noe entered into the ark. And knew not until the flood came and took them all away; so shall the coming of the Son of man be." Now we have that order that the time of his coming is unknown; that he is coming unexpectedly. In another place it says that he is coming like a thief in the night. He is coming suddenly; but let us bear in mind that he is coming, because that word has gone out.—Bible Reading in San Francisco.
UNCLE TIM'S TALENT.
UNCLE TIM was a wood-sawyer and day's-work factotum for the village. Unlearned as he was, the minister always missed him if he was absent from church—he was such a helpful listener. And when Uncle Tim complimented the minister on his sermon, he replied, "You told me that you thought it was good at the time, in the way you listened to it; though, for that matter, you always seem to be interested. I don't suppose you know what a comfort such a hearer is to a minister. If all the congregation were like you, I think it would turn my poor sermons into good ones."
"Thank you," said Uncle Tim. "I don't always get the hang of everything that's said, but I should get less if I didn't give attention. An' I always say to myself, 'The minister, he works hard upon his sermons, an' if folks don't listen to 'em, its pretty discouraging.' An' I says, 'You can't put much into the contribution-box, Tim, an' you can't talk in prayer-meetin' very well, but you can count one in listenin'; you can try to 'preciate what other folks do.'"
"The talent for appreciating is an excellent one to have," remarked the minister.
"Well, as I look at it, it's one that isn't denied to anybody," said Uncle Tim. "An' if it's the only one I'll try not to wrap it in a napkin. When Deacon Mason does me good by one of his experience talks in prayer-meetin' I think it's no more than right he should know it. P'raps he has times of thinkin' that he can't say anything worth while, an' it stan's to reason that he can talk better if he knows he's doing somebody some good."
The other day I see the young school-ma'am was lookin' worn out and sober like. I 'magined them big boys from the Holler was worryin' the life out of her. An' I did'nt know how I could help that. But at noon I just went down to the school-house a purpose to tell her how nice your gran'son was gettin' along with his 'rithmetic. An' she said it was better than half-a-dozen cups of tea, for cheerin' her up—she did. An' when I see Sanford's boy take a little Irish girl's part that other boys were tormentin', I went up to him an' says, 'Uncle Tim's nothin' but a wood-sawyer, but he knows enough to see that you've got the stuff of a gentleman in you.' You see old folks don't notice the young enough. An' there's Jim Brady, a drinkin', card-playin', shootin'-match
Encouraging the Good in Others
creetur, who goes around a good deal like a dog without any owner. He knows folks despise him. But Jim's right handy with tools, an' when I take my saw to him to have it filed, an' tell him he does that job better'n any other man I know, I think it helps him to have a little more respect for himself, I do. You see it's dreadful easy to look at faults—at faults in children, an' faults in hired folks, an' faults in prayer-meetin's. But as I look at it we'd do a great deal better to think more about the good things in 'em.—Examiner and Chronicle.
Only One Day at a Time
ONLY ONE DAY AT A TIME.—A certain lady had met with a serious accident which necessitated a very painful surgical operation and many months' confinement to her bed. When the physician had finished his work and was about taking his leave, the patient asked, "Doctor, how long shall I have to lie here helpless?" "Oh, only one day at a time," was the cheery answer, and the poor sufferer was not only comforted for the moment, but many times during the succeeding weary weeks did the thought, "Only one day at a time," come back with its quieting influence. I think it was Sidney Smith who recommended taking "short views" as a good safeguard against needless worry; and one, far wiser than he, said; "Take, therefore, no thought for the morrow. Sufficient unto the day is the evil thereof."
Making Friends in Church
"I HAVE attended that church for a year, and hardly any one has spoken to me." How much chance have you given the people to speak to you? "A man that hath friends must show himself friendly," says the wise man. Much more must a man who wants friends. And if you have shown yourself shy, and surly, and suspicious, your lack of friends is your own fault. In about four cases out of five, the people who fail to become acquainted in the churches which they attend, have either forbidden all advances by their reserve, or failed to respond to those advances when made.—S. S. Times.
THE REAL REASON.
"Herbert," said a perplexed mother to her five-year-old boy, "why is it that you're not a better boy?" "Well," said the little fellow, soberly, looking up into her face with his honest blue eyes, "I suppose the real reason is that I don't want to be." We think the child gave the real reason why all of us, big people as well as little people, are not better than we are—because we do not really want to be better; but, unfortunately, most people do not like to own it, as the little boy did.—Selected.