Your ShelfYour Projects

The Advent Review and Sabbath Herald, Advent Review and Sabbath Herald, Vol. 61, No. 48

THE TEMPLE IN HEAVEN

The Advent Review and Sabbath Herald

Tuesday, December 2, 1884

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Tuesday, December 2, 1884

THE TEMPLE IN HEAVEN.

By W. H. Littlejohn

BY ELD. W. H. LITTLEJOHN.

MR. MILLER'S MISTAKE DISCUSSED.

Mr. Biblist.—“I suppose, Mr. Thoughtful, that Mr. Clerical will not be present this evening?”
Mr. Thoughtful.—“No, sir. I saw him on the street and invited him to do so; but he declined. In fact, I think he would go to almost any other place rather than to come to this room again. He did not seem inclined to talk with me at all; but hurried away on the pretext that urgent business demanded his attention. His appearance, however, was such as to indicate that he realized that he was worsted last evening in the discussion about the ascension robes, and that he wished to escape before I alluded to the subject.”
Mr. B.—“Well, I am glad that he is convinced at heart that he was wrong; but I am doubtful as to the outcome. The fact is, Mr. Thoughtful, it is a very hard matter to disabuse the minds of ministers of their errors on that subject. I have in the past few years met with a large number of preachers who took the same position that Mr. Clerical has; and—I am sorry to say it—the great majority of them, though unable to stand before the facts for a single moment, have still persisted in spreading the ascension robe scandal. I know not how to explain this circumstance, unless it be on the theory of the old maxim which says, ‘He who is convinced against his will is of the same opinion still.’ When a man has once publicly committed himself to a given view, it is very humiliating for him to acknowledge that he was mistaken.”
Maud.—“You do not mean to say, father, that ministers would dissemble?”
Mr. B.—“Ministers are men, Maud. Like other men they have their ambitions and resentments; sometimes also they descend to the low level of mere partisanship, and in their anxiety to overthrow an opponent employ means which are very questionable in themselves. I am happy to be able to say, however, that these remarks apply to some of them in a very limited sense.”
“But enough of this very unpleasant feature of the subject. It is now time to take up the special topic for the evening; i. e., the mistake of Mr. Miller. That this good man did predict the coming of the Lord in 1844, and that he was disappointed in his expectations, there is no dispute. In 1847 he wrote these words: ‘Were I to live my life over again, with the same evidence that I then had, to be honest with God and man I should have to do as I have done. I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door.’ You will find what I have just read on page 437 of ‘Our First Century.’”
“The question now before us is this: Is it possible for a man to do the special work of the Lord, and yet be mistaken in certain particulars as it regards the doctrines that he advocates?”
Mr. T.—“You don’t mean to intimate, Mr. Biblist, that an inspired man could teach false doctrine when speaking by inspiration?”
Mr. B.—“By no means, sir. We are not discussing the point of Mr. Miller’s inspiration. I doubt whether even his most ardent admirers would claim for him anything more than the honor of being led in his interpretations of God’s word to a limited extent by that Spirit which enlightens the minds of ordinary believers in their search after truth. Mr. Miller did not claim to be a prophet, but rather a student of prophecy. He believed and taught that he could find in the Bible abundant evidence that certain great events, such as the Judgment and the advent, were at hand, and that God had laid upon him and others the duty of proclaiming their convictions to the world with a view to preparing them for that which was to take place in the near future. In other words, that a divine impulse had been imparted to the movement of 1843–4 because it was the will of God that the men engaged in that movement should stir the world on the great themes which occupied their attention. I repeat, therefore, that the point before us is not whether Mr. Miller and his followers were inspired in the full sense of that word; but whether, without inspiration, and while entertaining, to a limited extent, erroneous views, they did nevertheless move out in the order of God in their attempt to give the message found in Rev. 14:6, 7. That message relates to the Judgment. We have already seen that it should have been given in 1844. If, therefore, Mr. Miller and his friends did not give that message, then the Scriptures were broken; since there was no movement at the time in question save that of Mr. Miller that would answer to the requirements of the prophecy. Every presumption, consequently, favors the idea that Mr. Miller’s work was a genuine one.”
“That the objection grounded upon his mistake is not necessarily fatal to the view that he was the special instrument of Providence, I will now proceed to prove by several illustrations. The first that I shall produce is that of John the Baptist. That he was a prophetic character will not be denied. He was the forerunner of Christ, and was designated as such by Isaiah 700 years before his birth. Christ said of him that he was the greatest born of women, and that he was more than a prophet. But it is demonstrable that John, though enabled to point out the Messiah, was nevertheless mistaken in his conceptions of the nature of the mission of the latter. You will remember that on one occasion John the Baptist sent two of his disciples to the Saviour with these words: ‘Art thou he that should come? or look we for another?’ The course of the Saviour had been so different from what John had anticipated that he had become bewildered and needed to be reassured that he was really the person that he had taken him to be. If, therefore, absolute freedom from error is indispensable to those whom the Lord commissions to announce great truths to the world, then it would be impossible to verify the claims of John the Baptist to that honor.”
“Passing now from an individual to a multitude, let me call your attention to the vast throng that accompanied our Lord into Jerusalem on what is called, by way of distinction, ‘Palm Sunday.’ Zechariah had employed this language 487 years before this vast concourse of people was assembled: ‘Rejoice greatly, O daughter of Zion: shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass.’ That these words were a prediction of that which transpired on Palm Sunday, and that the men who placed Christ upon the ass, cast their garments in the way, strewed it with palm branches, and shouted, ‘Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord,’ moved out in the order of God, there can be no doubt; since we read in the 21st chapter of Matthew, where the apostle is speaking of the events in question, that these things were done that the prediction of Zechariah which I have read might be fulfilled. Additional proof that the disciples were impelled by a divine impulse when they shouted, ‘Hosanna to the Son of David,’ can be gathered from Luke 19:40, where the Saviour declares that had they held their peace ‘the stones would have immediately cried out.’”
“Here, then, we have a case precisely in point; that is, we have a multitude who were impelled to do a certain thing because God’s time had come for its accomplishment. If, therefore, the theory is correct that before men can be truthfully said to be moved out by God to perform a specific work they must be so thoroughly illuminated that they will fully comprehend the nature and bearing of all that they are doing, then the disciples on Palm Sunday must have fully understood the mission of the King Messiah, whose advent they heralded. But we know that such was not the case. In the 24th chapter of Luke two of their number, while walking to Emmaus in company with the risen Christ—one week after the triumphal entry into Jerusalem—confessed their utter astonishment at the crucifixion of the Lord, admitting that this event had destroyed their hope that he was to be the deliverer of Israel. The Lord, in order to reassure them, was compelled to go carefully over the prophecies with them before they could be made to understand that it was necessary for him to be crucified and raised from the dead in order to fulfill the predictions concerning himself. That which was true of the two disciples in question, was also true of the twelve apostles as a body. The death of Christ smote them like a thunder-bolt, dashing to the ground their fondest hopes, and leaving them in a condition bordering upon despair. The Lord had predicted his cutting off again and again; but it had all been to no purpose. They had not comprehended his words. In common with the Jews of their time, they entertained the expectation that the Messiah would come as a temporal deliverer to the Jews, overthrow their enemies, and place the Hebrew people at the head of the nations. When, therefore, Jesus failed to do this, and suffered himself to be put to death, they feared the very worst.”
“I might carry this matter still further by showing, as it is possible to do, that not one of those whom Christ commissioned to preach his gospel in the outset, and who were clothed with miraculous powers as a credential that they were called of Heaven to the work, readily comprehended the nature of the kingdom which they declared to be at hand. Their ignorance of what we now term some of the plainest principles of the gospel is, to say the least, astonishing. Nor is this all. At times they manifested a spirit which was very far from being commendable. James and John on a certain occasion desired to bring down fire from heaven that they might consume the inhabitants of a Samaritan village who would not receive Christ because he was going up to Jerusalem, the rival of their own city. Jesus, according to the record, turned and rebuked his disciples, saying, ‘Ye know not what manner of spirit ye are of.’”
Maud.—“I do not recollect ever to have read about that, father.”
Mr. B.—“No doubt you have done so, however, Maud; but the circumstances have passed from your memory. You will find the narrative in Luke 9:51–55.”
“Another illustration of the point under consideration will be found in Matt. 16:21–23. The Lord was endeavoring to teach his followers respecting his anticipated death on the cross, when Peter openly rebuked him, saying, ‘Be it far from thee, Lord; this shall not be unto thee.’ To this the Master replied thus: ‘Get thee behind me, Satan; thou art an offense unto me; for thou savorest not of the things that be of God, but those that be of men.’”
“Did time permit, I might speak of the altercation between Paul and Barnabas (Acts 15:1, 2), the dissembling of Peter (Gal. 2:11, 12), and the division in sentiment among the disciples concerning the circumcision of the Gentiles even as late as A. D. 51 (Acts 15:5–21); but it is unnecessary. Enough has been said already to make it clear that those men whom we all agree that God employed in a most distinguished manner in laying the foundation of the gospel work, held many wrong views long after they were first employed in that manner. The simple fact is, that if we insist that God has never worked through any one who was not perfect in knowledge, and faultless in spirit, then we must throw away our Bible; because it was written by men who were not of that character. Furthermore, we must deny to Huss, Jerome of Prague, Wycliffe, Luther, Zwingle, Calvin, Knox, and Wesley, the honor generally accorded to them of being the chosen agents of Providence for the accomplishment of a particular work. That each one of these men entertained errors, no intelligent person will deny, since they differed widely upon some very essential points. Calvin, for example, held stoutly to the doctrine of reprobation; while Wesley regarded that doctrine as false and extremely dangerous. Again, Luther believed in consubstantiation (i. e., the opinion that the blood and body of Christ is in the bread and wine of the eucharist as the heat is in the red-hot iron); while Zwingle, in common with most modern Protestants, maintained that the bread and wine were mere symbols, the nature of which is not changed a particle when employed for sacramental purposes.”
Mr. T.—“I perceive that you are correct, Mr. Biblist, as it regards your position that God does condescend to use fallible man in connection with great providential movements. The matter appears to me in a different light from what it has done before. I had come to the conclusion that Mr. Miller’s mistake in regard to the advent proved that his whole movement was wrong; but I see that it does not necessarily follow, and that all great reformers and even the apostles themselves were not entirely free from error at all times.”
Mr. B.—“Precisely so, sir. There is another point that you will do well to bear in mind; i. e., that it was not in reference to the time of the Judgment that Mr. Miller made his mistake. On that point he was sound. So far as the prophecy of Rev. 14:6, 7, is concerned, he fulfilled it accurately by proclaiming to the world that the hour of God’s Judgment had come just at the very point of time when according to all the prophetic periods, it had been reached. It was over the advent that he stumbled. But the advent question was not necessarily connected with the Judgment proclamation. To reject Mr. Miller’s movement, therefore, on the ground that he erred in one particular, while admitting that he was substantially correct in reference to the time of the Judgment, would be to take the position that no movement could be from heaven unless those engaged in it were sound in every point of their faith. Such a position, as we have seen, would not only overturn the Reformation of the sixteenth century, but it would also do away with the Scriptures themselves. It is safe, therefore, to accept as genuine the great Judgment proclamation of 1844; because it meets the requirements of the prophetic word in the essentials of time, extent, and spirit. Where these requisites are fulfilled we are perfectly safe in concluding that God is behind the movement which answers to them in every respect.”
Maud.—“I wish you would tell me, father, how Mr. Miller came to make his mistake, anyhow. I have heard a great deal about it; but I do not understand how it was brought about.”
Mr. B.—“Very good. To-morrow evening I will take up that matter and some others of equal interest.”

LOOKING FORWARD.

By L. D. Santee

BY ELD. L. D. SANTEE.
I look in the future with faith's loving eyes, And my heart thrills with joy in a wondrous surprise. Oh, I'll gladly endure all earth's labors and care, Can I dwell with the glorified ones over there!
Time's sorrows are past, and this life's dreary years Roll back like a scroll that is blistered with tears; Our labors are ended! our troubles at last Are lost in the sorrowful sea of the past.
The joys of the future—now brightly they shine! They were purchased for us by a Saviour divine. There is love in the future, and never again Come the shadows of doubting, and heartache, and pain.
Oh, blessed Elysium! 'twill never be past; As long as the years of the Highest 'twill last. 'Tis an earth all made new, 'tis the glory of heaven, 'Tis the home of the ransomed, of nations forgiven.
Oswego, Kan.

THE CHURCH OF TO-DAY.

By E. Lanphear

BY E. LANPHEAR.
“Having a form of godliness, but denying the power thereof.”
Was there ever a time when this text was more perfectly verified by the professed people of God? It would seem that there never was a time when the professed evangelical churches of our land were spending more money and sending more missionaries forth in the world to convert the heathen, than now; and while they thus manifest such a wonderful form of godliness, the men of our own land, in the church and out of it, seem to be “waxing worse and worse.” Is there not a significance in this, and a pointing to the fulfillment of prophecy?
The elements of Church and State, linked with the world and the fashions thereof, are seemingly combining with a view to overthrow the law of God and the teachings of his Son, Jesus Christ, and while this is going on it is led by professed followers of Christ, who put on a form of godliness, and claim to take his word for their guide. And here I raise a query as to whether there is not as much demagogism among the ministers and laymen of the churches as there is in our politics and the world? In fact, do not the ministers of the present day put on as much show and style by dress, fine horses and carriages, fine houses, and demanding fine churches and large salaries, making as big show at watering-places, as do brokers, gamblers, presidents and cashiers of banks and incorporate institutions, that defalcate and rob honest people of their honest dues and earnings, especially in our large cities and towns? These ministers can be seen walking our streets arm in arm with these gamblers and fraudulent bankers; and so long as these godless men are benevolent in keeping up fine churches, paying a large salary to the minister, and contributing to the missionary fund, they are half fellows well met. These men’s fine castles are the constant resort of the minister, while the flock is constantly neglected for want of time by the pastor to visit them. The minister’s sermons are prepared more to please the ear, cover up sin, and to draw a large congregation of the fashionable, than to convince sinners of sin, and by penalties and blessings set forth in the word of God to bring men to repentance and the saving of souls. Money, money, seems to rule the church, and the man that pays the largest amount, gets the most amens from the preacher; while the poor, honest fisherman in poor clothing is seated behind the door or in some corner, and gets only a nod of the head, if noticed at all by the minister and his peers.
Not long since I heard one of these church demagogues, on getting up in church, say, “Money has always ruled the church, and always will; and why shouldn’t it?” and the same man said that “a man that did not pay much, should not say much.” Did ever such Phariseeism exist since the time of Christ and the apostles? Did Christ call such men to spread his gospel, and to redeem the world to himself? Was not his gospel a free gospel to all who would come unto him, without money and without price? and did he not regard the widow’s mite more than that coming from those that contributed from their abundance?
Where is the appearance of humility and repentance in the church to-day? Humility seems to come to the surface more when presidents, cashiers, and treasurers belonging to the churches cannot cover up their dishonesty and defalcations any longer, and resort to suicides or escape to some other country to get away from their shame. The many defalcations in our State (New Jersey) and the surrounding country is evidencing this shame every day. These defalcators are largely church-going people, holding positions in churches and Sunday-schools, having “the form of godliness,” a controlling power over church and pastor, while the power of Christ’s religion is entirely wanting. The defalcations committed in the national bank of New Brunswick, N. J., a short time since, and the suicides of the president and cashier, and two or three others interested in the bank, develop largely the representative characters of church-members at the present day. Comment is not necessary. And yet professed Christians apologize for these very men, because of their former liberality in the church; though they might have stolen the money from some honest Christian that they might keep themselves popular in the church, and before the public. Can the world be redeemed from sin under such administration of affairs by the professed church in the world? Is it not time, and now the set time, for the children of God to “come out and be separate”? Is there any safety in tarrying? “From such,” saith Paul, “turn away.” “Can ye not discern the signs of the times?”
Plainfield, N. J.

Homes Like Harps: Harmony Over Show

—Homes are like harps, of which one is finely carved and bright with gilding, but ill tuned, and jarring the air with its discords; while another is old and plain and worn, but from its strings float strains that are a feast of music.

ALMOST HOME.

By J. M. Hopkins

BY J. M. HOPKINS.
(TUNE.—“Watchman.”)
Almost home! So sings the sailor, Parted long from friends most dear; Wearied with the storms of ocean, Longing for domestic cheer. Almost home! the lonely traveler Marks each well-remembered spot, Each new hope and joy inspiring, As he nears his peaceful cot.
Thus the Christian on life's ocean, As he nears the haven fair, Shouts in happy exultation, “Almost home! I'll soon be there.” Almost home! the message sounding To the nations loud and clear, Each new day with strength increasing, Now proclaims deliverance near.
Almost home! O weary pilgrim, Raise the head and lift the eye; Just upon the mountain yonder, We the City now descry. Almost home! the light and glory From those heavenly ramparts shine, Bright those walls of pearl and jasper, Built by workmanship divine.
Almost home! Those gates will open To receive the pure and blest; Almost home! the Saviour calls you, “Come, ye weary ones, and rest.” Almost home! There with our Jesus, Leaning on his gentle breast, Joyous in his smile of welcome, Each will be an honored guest.
Almost home! There joys immortal, Wait for thee at God's right hand. Pains, and sighs, and tears, and partings, Ne'er invade that blissful land. Almost home! Oh joy transporting! Soon we'll meet our Father, God. Soon we'll meet the loved and lost ones, Sleeping now beneath the sod.
Almost home! Oh glad reunion In our Father's house above! Cherished friends by death here parted, There will dwell for aye in love. Almost home! Then do not linger, O'er the fading joys of earth; Onward press, thy home is nearing— Mansions of eternal worth.

SEEKING FOR ETERNAL LIFE.

By J. Clarke

BY J. CLARKE.
“To them who by patient continuance in well-doing seek for glory and honor and immortality, eternal life.”
Of what value would the gift of eternal life and immortality be to one who was not prepared to appreciate it, nor fitted for the society of holy beings? or of what value would the gift of immortality be to us, if we were to be always in a world like this, where wicked men and devils hold almost full sway? or of what value would the gift of eternal life be to the wicked, unless it be to increase their power for evil? A little reflection will show to any one that it is well for man, on the whole, that the gift of eternal life is conditional, and that it is a merciful arrangement that man in his fallen probationary state is mortal.
Those who seek for eternal life are taught in the word of God that no unholy person will attain to this gift; none but the pure in heart will see God. This is what makes immortality and eternal life of such priceless value that all those who obtain it will be fitted to receive it. The holy character of all the redeemed ones will fit them to be citizens of heaven, where all will be peace and harmony. This could not be unless they had been previously fitted for their entrance to that blissful abode.
Another thing that will make eternal life of priceless value is that God himself and all the inhabitants of heaven are holy and therefore agreeable in the highest and noblest sense of the word. There will be no mistakes, no wrongs, no evil words, to mar the pure joys of the heavenly family above. There will be no old feuds to discuss, no base slanders to publish, no rings to combine. There will be no need of reformers to prove that sin is sin, that error is error, and that truth is truth; for all will be of one heart and one mind. Here it is often urged that a variety of sects is necessary that all may be accommodated; that idea will not prevail in heaven.
It is on account of such considerations that we value eternal life. Immortality conferred upon a wicked man, he to so remain, would be the heaviest curse that could be pronounced upon him; but to the righteous, it is the greatest of all gifts, because that life is to be a holy and happy one, because it is to be bestowed at the ushering in of the coming kingdom of our Lord. Just at the proper time the righteous arise glorified, many of them having slept during the dense moral night of our race. What a mercy it has been to Adam that all the evils which have befallen our race have been unknown to him while he has peacefully slept.
From such considerations, we see that eternal life has a value not to be compared to anything else within our limited sphere of thought.
We look over the price lists, but eternal life is not there; it is not to be had for gold, it is not to be bought at any price, it is the gift of God. Rom. 6:23. A conditional gift, yet how few desire it! A few have an occasional wish of this kind, and still fewer long for it, hunger and thirst for this gift of eternal life, to be bestowed at the coming of our Lord. How shall we obtain it? Paul says it is “by patient continuance in well-doing.” Surely that is a very good and reasonable condition,—patient continuance in well-doing. It is the gift of God, free on condition that we patiently continue in well-doing. This seems an easy and an agreeable task; and so it is to those who are like Paul. However, when we consider the subject, we find it a very comprehensive expression,—“well-doing.” To continue patiently in well-doing cost Paul hard lodgings on prison floors, keen disappointments, severe scourgings, and finally, his life.
To continue patiently in well-doing supposes that such a course is well begun, and that we have only to keep on; but it may be that in many cases those who read this text may measure it by too low a standard. The Roman Catholic priest may say to his charge, “Continue in well-doing, and all will be well;” and so his audience will use the sign of the cross and obey the Church, and thus be deluded. We may well take sure footing here. Well-doing is a comprehensive expression; and to fathom Paul’s meaning, we should study his writings faithfully, and not only his but all the word of God. Holy men of old spake as they were moved by the Holy Ghost. 2 Pet. 1:21. Many of the professed churches are setting aside what holy men of old wrote; but if we would begin a life of well-doing, we need all left for us to read, as it is set forth in our Bibles. It is plain; no one who reads need be deceived.
To continue in a course of well-doing is to continually grow in grace. It is to watch and pray always. It is to keep the heart with all diligence, to take up every cross. It is to devote to God our means as well as ourselves. It is to be a Christian in all the relations of life. It is to bear injury not only patiently but cheerfully. It is to bear the same relation to Christ that the branch does to the vine. These are but a few of the general rules laid down in the word of God. To apply them to our daily lives, is the great problem. And we are told in God’s word that it is “not by might, nor by power, but by my Spirit, saith the Lord of hosts.” Zech. 4:6. We do well always to remember to ask help of God, who can and will give us the victory.
Great will be the reward of those who seek in a proper way for immortality,—eternal life. That reward is close at hand. We have looked for Him to come, but he has in mercy given us a little more time than we anticipated, or we would have failed to be in readiness. Let us patiently continue without discouragement, though it may be in trials without, and fears within. And if we get in doubt, let us be sure to come out on that side farthest from evil, and nearest the good.

MORNING THOUGHTS.—NO. 2.

By Mrs. H. T. H. Sanborn

BY MRS. H. T. H. SANBORN.
“My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.” Ps. 5:3. How fitting that these wakeful morning hours be spent in meditation and supplication to God! When both mind and body are refreshed, we have our best thoughts; and as it is our “reasonable service” to offer the best we have to God, we should commence the day in association with him. While the mental powers are fresh, before the cares of the day step in to distract and trouble the channel of thought, then we should devote a season to self-examination and prayer. While the busy world lies in unconscious slumber, let us turn our minds upward, directing our prayer to the One whose eye never sleeps, whose ear is ever open to the cry of the righteous. Why should we not “honor the Lord” with the first fruits of the mind, and let our voices be heard in heaven at this early hour? We know not how many of Satan’s snares we may avoid by thus “talking with God,” becoming better acquainted with him and his will concerning us. Our Saviour “continued all night in prayer to God.” If he, the sinless one, found need of such prolonged pleading, how much more ought sinful beings to be given unto prayer. Then let us never allow ourselves to wait till we have nothing to offer to God but jaded minds and world-serving thoughts, but in the morning pay our vows to the Lord, thus getting a preparation for a day’s march toward home.

The Roaring Lion in Times of Distress

—The lion is said to be boldest in the storm. His roar, it is said, never sounds so loud, as in the pauses of the thunder; and when the lightning flashes, brightest are the flashes of his cruel eye. Even so he who goeth about as a roaring lion, seeking whom he may devour, often seizes the hour of nature’s greatest distress to assault us with his fiercest temptations. He tempted Job when he was bowed down with grief. He tempted Jesus when he was faint with hunger. He tempted Peter when he was weary with watching, and heart-broken with sorrow.—Dr. Guthrie.

Physiology and Hygiene Proposed for Public Schools

—Assemblyman Hunt wants physiology and hygiene taught in our public schools, and has introduced a bill in the Legislature providing these a place in the public school curriculum. Mr. Hunt seems to think these studies as necessary to the future fathers and mothers of the country as Greek and Latin. We should not be surprised if they were!

HE CARETH FOR YOU.

How sweet ’mid earth’s sorrow, Its burden, its tears,— ’Mid the hopes ever strangely Conflicting with fears— Are the words that are written, Both sacred and true: “All your care cast upon Him— He careth for you!”
Yes, God careth for us, Oh, blessed relief! For to him we may carry Our heart’s deepest grief! No, not a burden so great, Or trifle so small, But our Father in heaven Will listen to all!
Could we this remember When burdened with care, And then haste to find refuge In confident prayer. His great love all unchanging, While to it we cling, To our poor sunken spirits An answer would bring!
Oh, he careth for you! Ah! yes, even though His kind hand may present you The cup full of woe; ’Tis only the dark valley— The valley of clay, Through which kindly he’ll lead us To eternal day.
Yes, he careth for you! Though daily we dread The dark mantle of sorrow, So oft round us spread, Still our Father in heaven Doth our sorrows know, And in love he comes for us, Remembering our woe.
Oh haste, then! oh haste, then! Unburden thy heart, And receive the sweet rapture His love e’er imparts, Till at last, through our Saviour, We enter that home Where all sin, care, and sorrow Are ever unknown! —Christian Herald.

CHRISTIAN MANNERS.

By Dwight Williams

The best manners come from the highest culture of head and heart. The Christian life is the outgoing of great purposes within, of kindness, purity, and honesty. The waters of a fountain do not study the steps they shall take as they go bounding down the valley. They leap and sing from little forces that reside in themselves. Peace on earth and good will to men must ever be the great law of our social methods. Books of politeness are well. Graceful street manners are worthy of our study. Our habits at the table should all be in good and delicate taste. In mingling with our equals there are proprieties which we must always observe, and not transcend. To those who rank above us we are to be respectful but not servile.
The best-mannered people do not offend their inferiors by haughty airs and social scorn. Courtesy is due all men. If there are gentlemen in broadcloth, there are such in fustian. They may be found in the mechanic’s shop as well as in the senate hall. Where love and purity abide, there the best manners will prevail, whether it be on the Brussels floor of the millionaire, or in the rude home of poverty.
Our religion is not ascetic. It gives play to the wisest social freedom. It presents the broadest social idea. It is the enemy of caste. The politeness of the world is often cruel and narrow. Equipage is more than brains. Birth is more than manliness. Worldly fashion is often despotic. It is heartless and often lacking in true culture and taste. Christianity gives no factitious rules of etiquette. It needs none. It is a law unto itself in the civilities of life. The Christian life exacts the highest proprieties of social conduct. It promotes the best modes of living. Its standard is higher than that of the world. Christianity brings men to the highest graces of moral and social loveliness.
The most beautiful types of festival life are found in the chaste restraints of our religion. Hospitality is a Christian duty. It should not be circumscribed by cold, artificial rules. Costly feasting is not according to the spirit of the gospel. Our festival life is often too selfish. If the Christian rich would oftener make dinners for the poor, instead of feasting at each other’s tables, it would be a great mutual blessing. The truest hospitality is not where the longest courses are served, but where love and friendship prompt the feast.
“In the heart a throne is lifted, Where a queenly one sits down; For the lowly or the gifted Smiles she hath beneath her crown; Like herself her law hath beauty,— Love upon her throne of duty— Reigning well, Multitudes her praises tell.
“Serving much, she ruleth better, Binding all with silken cords; In the spirit, not the letter, Is her code of written words; Love it is, divine and human, In the heart of man or woman, Ruleth best, With her, all the graces rest.”
Christian manners, then, are the outgrowth of the Christian spirit. They are all compatible with art and eloquence. Our religion encourages the highest accomplishments. William Wilberforce, of whom it was said that he was the most pious man in England, was at the same time the most polished ornament of the élite of English society. Good manners are indigenous to the Christian life. As Christ, the model of manliness, prevails, so shall the pleasing arts of social refinement grow, and Christian manners more and more control the habits of men.—Rev. Dwight Williams.

HER MONUMENT.

SHE built it herself, and yet she did not know that she had a monument. She lived in it, but she did not know that it existed. Her monument was her home. It grew up quietly, as quietly as a flower grows, and no one knew—she did not know herself—how much she had done to tend and water and train it. Her husband had absolute trust in her. He earned the money; she expended it. And as she put as much thought in her expenditure as he put in his earning, each dollar was doubled in the expending. She had inherited that mysterious faculty which we call taste, and she cultivated it with fidelity. Every home she visited she studied, though always unconsciously, as though it were a museum or an art gallery; and from every visit she brought away some thought which came out of the alembic of her loving imagination fitted to its appropriate place in her own home. She was too genuine to be an imitator; for imitation is always akin to falsehood, and she abhorred falsehood. She was patient with everything but a lie. So she never copied in her own home or on her own person what she had seen elsewhere; yet everything she saw elsewhere entered into and helped to complete the perfect picture of life which she was always painting with deft fingers in everything, from the honey-suckle which she trained over the door, to the bureau in the guest's room which her designing made a new work of art for every new friend, if it were only by a new nosegay and a change of vases.
Putting her own personality into her home, making every room and almost every article of furniture speak of her, she had the gift to draw out from every guest his personality and make him at home, and so make him his truest and best self. Neither man nor woman of the world could long resist the subtle influence of that home: the warmth of the truth and love thawed out the frozen properties from impersonated etiquette, and whatever circle of friends sat on the broad piazza in summer or gathered around the open fire in winter knew for a time the rare joy of liberty—the liberty of perfect truth and perfect love. Her home was hospitable because her heart was large; and any one was her friend to whom she could minister. But her heart was like the old Jewish temple—strangers only came into the court of the Gentiles, friends into an inner court; her husband and her children found a court yet nearer her heart of hearts; yet even they knew that there was a holy of holies which she kept for her God, and they loved and revered her the more for it. So strangely was commingled in her the inclusiveness and the exclusiveness of love, its hospitality, and its reserve.
Ah, blessed home builder! You have no cause to envy women with a “gift;” for there is nothing so sacred on earth as a home, and no priest on earth so divine as the wife and mother who make it, and no gift so great as the gift which grafts the bud of heaven on the common stock of earth. “Her children shall rise up and call her blessed; her husband also, and he praiseth her.”—Sel.
Continue reading: THE THEATER