I do not love thee for the joys, O Lord,
Which thou hast promised souls who love thee well;
I do not fear thee for the fires of hell,
Which burn for those whose right to thy reward
Is lost by sin; but with the whole accord
Of mind and soul, and longing heart as well,
I love thee for the time when thou didst dwell,
Scorned, on the earth, mocked by a faithless horde.
Were there no Heaven, I would love thee still.
I love thee for thy cross, thy thorn-crowned head;
For thy sweet passion, Lord, I love thee best;
And though in firmest hope I wait thy will,
Compared with love my firmest hope is dead,
For, without hope, in love I'd trusting rest.
—Maurice F. Egan, in Independent.
BUT AS THOU WILT.
By Spurgeon
Should any man say, “I asked for a blessing that was plainly promised, but did not receive it,” I should then say, Are you equally clear that the obtaining of it would be for your good? “Yes,” say you, “it would make me comfortable.” Just so; but is it for your good to be comfortable? “And it would get me out of my difficulty.” But may it not be for your lasting good to be in the difficulty, and may there293not be something in the world a great deal higher for you and for me than merely to be comfortable and to get out of difficulty? “Not as I will, but as thou wilt,” was the prayer of the man who had more power in prayer than all of us put together—“Not as I will, but as thou wilt.” We must always put that in.—Spurgeon.
Perhaps there is no plain, simple expression of Scripture more difficult to understand than this. If God is infinite in each of his attributes, why does not Inspiration say, God is goodness; God is justice; or God is mercy, as well as, God is love. But no such expressions are found. Therefore, we conclude that love is the source from which all other divine characteristics originate, or the foundation of them all, although there are other attributes not necessarily connected with it; as, wisdom, knowledge, power, etc.
From a variety of scriptures it is evident that all goodness in finite beings proceeds from love. “Love worketh no ill to his neighbor; therefore love is the fulfilling of the law.” Rom. 13:10. Therefore love must be the source of all goodness. If further evidence is required, we refer the reader to the two great commandments enjoining upon us the duty of loving God with all the heart and our neighbor as ourselves, upon which hang all the law and the prophets (Matt. 22:37–40); also to the saying of the wise man, “Fear God, and keep his commandments; for this is the whole duty of man.” Eccl. 12:13. No further evidence is necessary to show that all good acts of created beings proceed from love. How, then, can it be otherwise with the acts of the Creator? The execution of justice upon the sinner may not originate directly in love to the offender upon whom it is to be executed; but it proceeds from a universal love of all, or more especially a love of right or impartiality. From it originates also pity or compassion. It is that from which springs the attribute of mercy, so necessary in the salvation of lost men.
Then if all other excellent moral principles originate from love, it is far greater than any other which human beings can possess (1 Cor. 13), it being perfection itself,—“the bond of perfectness.” Col. 3:14. Hence we clearly see the force of the expression, “God is love,” in its infinite magnitude; for love is the leading characteristic of an infinite being.
The love of God extends to all his creatures. We learn from his word that his parental love, or guardian care, is over all that have life. Even the fishes of the sea are the beneficiaries of divine Providence. “So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. . . . There is that leviathan, whom thou hast made to play therein. These wait all upon thee, that thou mayest give them their meat in due season. That thou givest them they gather; thou openest thine hand, they are filled with good.” Ps. 104:25–28. God has not told us what the food of fishes was to be; but it appears that they are well supplied from his inexhaustible, unknown storehouse. Again: “The young lions roar after their prey, and seek their meat from God.” Verse 21. In Ps. 147:9, we read: “He giveth to the beast his food, and to the young ravens which cry.” He “giveth food to all flesh; for his mercy endureth forever.” Ps. 136:25. In the beginning all created beings upon the earth had their food assigned them; but it appears that all carnivorous animals, and birds of prey, became estranged from their natural food, and learned to prey upon other animals. If anything could cause them to forfeit God’s care, it would seem that this would. But notwithstanding this, his guardian care is still the same. “The eyes of all wait upon thee; and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing.” Ps. 145:15, 16. The above scriptures prove God’s care over all, even the lower orders of animated nature.
He loves and cares for a lost world of human intelligences. “God so loved the world [a race of rebel sinners], that he gave his only begotten Son [the darling object of his affections], that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. “For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” Rom. 5:7, 8. “Greater love hath no man than this, that a man lay down his life for his friends;” but Jesus died for his enemies, to rescue them from eternal destruction. Not for a part merely; he tasted death for every man. Heb. 2:9. The invitation is universal. “Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else.” Isa. 45:22. The gospel of Christ, which is the richest production of this excellent characteristic, is called “the mystery of God.” 1 Tim. 3:16; Rev. 10:7. The gospel will soon be finished, but that love which devised and achieved it will ever remain a mystery to angels and men. Here is a miracle of love which caused all unfallen created beings to marvel, which even the angels desire to look into. 1 Pet. 1:12.
We understand by the language of John 3:16 that Christ’s love for sinners is inexpressible; but his love for his people is inconceivable. It “passeth knowledge.” Eph. 3:19. It is so deep and boundless that the wisdom of all created beings can never fathom or comprehend it.
His love for his people is also everlasting. “I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.” Jer. 31:3. Jesus says, “No man can come to me, except the Father which hath sent me draw him.” And this is the way they are drawn: The Holy Spirit shows the sinner something of his lost condition, and something of what God is willing to do for him; and thus wins him back to his allegiance to God.
God loves backsliders, though they are in a worse condition than that of the sinner who never was converted. But when an individual, a church, or a nation refuses offered mercy, though the Lord sends to them by his messengers, rising up betimes and sending, because he has compassion on his people (2 Chron. 36:15), when all has been done that infinite wisdom and goodness can devise, and the sinner will not turn from his evil ways, there is no remedy, and justice must take its course. But even then the loving heart of our Heavenly Father yearns over the lost one. Listen to the words of Inspiration: “How shall I give thee up, Ephraim? How shall I deliver thee, Israel? [i. e., to the tormentors.] How shall I make thee as Admah? How shall I set thee as Zeboim? [Admah and Zeboim were destroyed with Sodom and Gomorrah. Deut. 29:23.] Mine heart is turned within me, my repentings are kindled together.” Hosea 11:8.
The tender mercy and loving-kindness of the great heart of Love are further expressed in the following pathetic lament over his backslidden people: “I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies.” Jer. 12:7. Such compassion might a tender parent manifest toward a reckless son, who, guilty of capital crime, has been sentenced to punishment. Read the words of Jesus, as he wept over Jerusalem: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” Matt. 23:37. Why will men mock the messengers of God, and despise the words of the Almighty, until his wrath arises against his people, and there is no remedy? Why will they resist the pleadings of the Spirit of God till even infinite resources are exhausted, and the Great Vinedresser exclaims, “What could have been done more to my vineyard, that I have not done in it?”
Though infinite justice is found in the embodiment of the divine perfections, the execution of it upon the wicked, is to the Lord, a strange work. “Is not destruction to the wicked? and a strange punishment to the workers of iniquity?” Job 31:3. “The Lord shall rise up as in Mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.” Isa. 28:21. Then this act is so inconsonant with the divine predilections, that it is called “his strange work,” “his strange act.” “Say unto them, As I live saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel.” Eze. 33:11.
(Concluded next week.)
THE CAMP-MEETINGS.
By Joseph Clarke
BY JOSEPH CLARKE.
THESE meetings are evidently a means in the hands of God of extending the message, and of publishing it to the world. Our people are so scattered—one here and another there—that they need something of this kind to encourage them forward in the work, and to unite all hearts. Drill and discipline are necessary to an effective organization; and the camp-meeting, as conducted by our people, is so strictly protected from idleness, gossip, and disorder, by constant religious exercises and business sessions, and by the spirit of devotion and faithfulness, that evil works are, in a great measure, shut out. Since the first camp-meeting, held at Wright, Michigan, many years ago, our people have held numerous camp-meetings with success; and no one of these occasions has proved a failure. God has set his seal upon them, and owned them as his.
Children, and many others who cannot realize that we are proclaiming to the world the third angel’s message, because they see and hear so little in their retired localities, have in these meetings an opportunity to see and hear the work proclaimed in power; and they return home rooted and grounded in the faith. And strangers, who only occasionally see an advocate of this faith, have here an opportunity to hear the word of God explained, with clearness and power.
It should be the great object in view to be prepared for every call of God; and we should now be looking forward to the meetings of the coming season, with the design of preparing to attend them. All the little ones who are of a responsible age, should be present. I have been astonished to see parents leave their children at home to attend school, or keep the house. If any should attend these meetings it is the children of Sabbath-keepers. Who are more in need of deep religious impressions than the youth? Who are in more danger from the wiles of Satan? And while the youth are neglecting these interesting and important opportunities, Satan may be weaving his web about them to their ruin. Teachers should so arrange their contracts, that they may be perfectly free to attend the camp-meetings from the commencement to the close. What says the prophet? “Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts; let the bridegroom go forth of his chamber, and the bride out of her closet.”
A very great power attends the camp-meeting, and it is a power for good. Satan will hold us back if he can; for he knows he can thus hinder the work. Let him not prevail.
The better and more complete the preparation for these meetings, the more benefit shall we reap from them. It is better to be a half a day or a day in advance, in the work of preparation, than to incur a risk of delay through a want of promptness: “How amiable are thy tabernacles, O Lord of hosts! . . . A day in thy courts is better than a thousand.” Ps. 84:1, 10.
Forging Character Through Daily Effort
— You cannot dream yourself into a character; you must hammer and forge yourself one.
AN OLD MAN'S PRAYER.
[This simple story will be recognized by many throughout New England to whom the author has had the pleasure of reciting it. Frequent requests that it be put in shape for preservation have emboldened him to issue it in its present dress. Painfully conscious of its defects as a literary work, he sends it forth in search of old acquaintances, trusting it may receive a share of that kindly favor bestowed upon it as it fell from his lips.]
In the loftiest room, of princely state,
Of a modern palace, grand and great,—
Whose marble front is a symbol true
Of the inner splendors hid from view,—
On an autumn night, when wild without
The bold winds held their revel rout,
Rudely assailing the passing throng,
Through the church-yards creeping with mournful song,
A group was gathered around a board
Heaped with all that wealth could afford
Or taste suggest; rich dishes and rare,
Fruits of all climes and all seasons, were there.
The pendant lights in brilliance danced
On the gleaming plate, their rays enhanced;
The massive mirrors thrice displayed
The stately banquet there arrayed.
Furniture carved by an artist hand,
Carpets which wealth could alone command,
Curtains of damask, of lace, and of gold,
Spoke of the splendors wealth could unfold,
And filled with a joy and a pleasure rare
The youthful hearts that were gathered there.
Slender each form, and fair each face,
Of the twelve gay lads who that table grace,
As with genial talk and pleasant jest
They banter each other and cheer their guest;
For one guest is there, as youthful as they,
With a heart as light and a voice as gay,
Who laughs at their jests with ready glee,
And whose quick replies speak a spirit free,—
An honored guest, for on the morrow
They must part with him in pain and sorrow.
The glittering emblems his shoulders bear
Bid him for strife and war prepare;
Bid him go forth at his country's call,
With her banner to triumph or for it to fall.
A moment's pause, as with ready hand
The waiter hurries, at their command
To clear the table, and, instead
Of the rich, choice viands thickly spread,
Range dark bottles and cruets, which show
Marks of long years in damp vaults below.
The richest juices age can display
Are quickly spread in tempting array;
Wines of Bordeaux and Seville are there,
With liquors and cordials sparkling and rare;
And bottles are opened, and glasses are filled,
When all in a moment the tumult is stilled,
As he who presides with dignified grace
High raises his goblet, and stands in his place:
“I give you, friends, no warrior's name
Your hearts to thrill, your blood to flame;
No toast to beauty shall my lips repeat,
When to-night in friendship's bond we meet
To part with one who, in our boyhood days,
Earnest and true, won our love and praise;
Who on the morrow plays the hero's part,
And goes to the war, with loyal heart.
His health I give, with an earnest prayer
That while on his mission of peril and care,
Success may be his, and by deeds renowned,
He may meet us again with laurels crowned.”
All glasses are raised, when a gentle hand
Is heard at the door; all silent stand
As it slowly opens, and into the light
An old man steps, his features bright.
The long, white hairs o'er his shoulders stream,
Like silver threads in the warm ray's beam.
Wrinkled his brow and pale his face,
Wasted his form and slow his pace,
Shrunken his cheek; but the eye above
Tells of gentleness, kindness, and love.
And silent stand all as he slowly seeks
A place near the table, and gently speaks:
“Young men, but a moment I check your mirth,
And bring you back to the common earth.
Unbidden I come, with an old man's prayer;
May it seek your hearts and gain entrance there!
Look on my face, seamed, not with crime,
But with marks of age before their time;
These long white hairs should not have shown
Till ten more years had by me flown.
Age is upon me; not age by years,
But age by sorrow, and care, and tears;
Not age that cheers as it draweth near
Yon Heaven, which seemeth more bright and clear,
But age which causeth the heart to lag
In its onward course, and the spirit to flag,
That prays for death as but a release
From earthly care, and finds no peace
In that sweet belief that at last I hail,—
‘There is rest for the weary beyond the vale.’
For to me has come a spirit of light,
Bringing the morning, and chasing the night,
Causing my heart with joy to swell
To my Maker, ‘who doeth all things well.’
You shall hear my story; 'twill not be long,
And may guard you all from sin and wrong.
I had wealth and plenty in goodly lands,
In houses and cattle, and from my hands
Many were fed; and many were they
Who partook of my charity day by day.
My house was open to stranger and friend,
And my gold did I lavishly, freely spend. But one bitter curse did my wealth uprear
To poison my life,—the Tempter here,
The sparkling Demon which now I see
From all your glasses glaring on me,—
A monster that steals on its prey so slow
That it has your life before you know
Or dream of its power; this was the curse
That sat at my fireside, robbed my purse,
Poisoned my life, and left me to be
A drifting log on the world's wide sea,
Ruined and bankrupt, lost and bereft—
No kindred, no fortune, no treasure left.
Treasure?—Yes; for I had three sons,
The hope of my life—three noble ones.
You shall hear their fate, and then I'll away,
Nor longer your hour of pleasure delay.”
“One sought as a merchant, hopeful, to clear
Our tarnished name, to again uprear
Our shattered house; but, sad to say,
The curse of the wine-cup was in his way.
He seized on it madly, drank deep and fast,
And sunk to the drunkard's grave at last.
I stood by his side, as with frenzy wild
He cursed himself, and his wife and child;
He cursed me, too, as the one who had led
His feet in the path that drunkards tread;
And then—it was worse than all beside—
He cursed his Maker; and then—he died!”
“Another, with spirit that loved to brave,
Sought a bold, free life on the ocean wave.
He left my side, full of life and health,
In a good, staunch ship, in search of wealth.
A twelve-month passed, and day by day
I scanned for his sail the distant bay;
At last I saw it, and eagerly flew
To welcome my boy, so manly and true.
But alas! he was gone—no son to greet
My waiting heart, came with eager feet;
But they told me then, one stormy night,
When the heavens were filled with angry light,
The waves rolled high, and the winds beat wild,
That out on a frail yard went my child;
He had drunk deep, and 'twas fearful to sweep
On that slender spar o'er the seething deep;
That one heavy sea tossed the ship like a toy,
And hurled from his hold my darling boy.”
“I had but one left, and him I taught
To shun each sinful word and thought;
To beware of the wine-cup's demon lure,
That would steal his heart, and his soul obscure.
He took the way of life that leads
To the sacred desk, where the preacher pleads,
And placed his foot on the pulpit stair,
The gospel banner of life to bear.
When the cannon's boom o'er Sumter broke,
And the air was filled with the battle smoke,
My boy stepped down from the preacher's stand,
And started forth, with life in hand,
To sell it dear, but to battle strong
With the loyal North against fearful wrong.
I know that he carries a magic spell
'Gainst the curse of our race to guard him well;
And I know, should he fall, his death will be
In the foremost ranks of the loyal free.
“And now, young men, an old man's prayer:
Leave the bright wine in your glasses there;
Shun its allurements, for in its deep red
Is the blood of its victims—dying and dead.
Fill up your glasses, and pledge your friend
In the crystal stream that Heaven doth send.”
With a lowly bow and the same meek air,
He has passed the door and adown the stair;
While those he has left to their leader turn,
With downcast eyes and cheeks that burn.
Silent he stands, as his glass he takes,
When the guest of the evening the silence breaks:
“Friends of my boyhood, the old man's prayer
Shall meet a response in the heart I bear.
I come to-night from a mother's side;
She watches my life with a parent's pride;
And I know 'tis the dearest wish of her heart
In camp and in battle to keep me apart
From sin and temptation. Unceasing she'll pray
Heaven's blessing to guard on my perilous way;
And this pledge will I leave her: Never again
My lips with the wine-cup's poison to stain.
So, friends, let's drink to our meeting again,—
My drink is the water, free from all stain.”
He stood with his upraised glass, and the light
Full on his fair young brow beamed bright,—
That brow which an anxious mother would kiss
With a pure, deep feeling of heart-felt bliss;
And along the line of his comrades young,
To honor his toast each hand upspring.
In not one glass did the red wine gleam,
But all were filled from the crystal stream.
On the dawning morrow, adown the street,
With trumpet's blast and war-drum's beat,
Firm and erect, with martial tread,
The flag of their country overhead,
With brave, stout hearts and patriot song,
The nation's heroes go marching along;
And our soldier is with them, going forth
To join the bands of the loyal North;
To strike a blow for his country dear,
And her trailing flag to again uprear.
Light is his heart, his faith is strong;
Bright gleams his sword as he moves along;
But the armor he wears that shall serve him best
Is the shield of Temperance over his breast.
THE RIGHT.
By M. E. Steward
BY MRS. M. E. STEWARD.
There is as broad a distinction between right and wrong as between the light of the mid-day sun and the gloom of the darkest night. Yes, more so; since eternal consequences are involved in the matter of right and wrong. The principles of right are the essence of the divine character. Their transgression shut Satan with his angels forever out of Heaven. The unyielding nature of right made the sufferings and death of the Saviour necessary in order that we might be justified. Though bearing the greatest provocation that the powerful mind of Satan could invent, yet in no instance did he deviate in the very slightest degree from the line of right. It was impossible for him to do this and maintain perfection. He could suffer every indignity and cruelty that the combined forces of men and devils could invent; he could “die in despair,” “realizing nothing but a sense of sin and of his Father’s displeasure;” but he could not swerve from principle.
Two lines of action are ever before us. The Lord has shown that everything has its moral character—has a right and a wrong. Few have to do with the right as existing in great responsibilities, but all have to meet the very same principles of integrity and unselfishness as they underlie the little things of life. Now he who offends in the least is as guilty of violating right principles as he who offends in the greater. Is not a falsehood, for instance, in a trivial affair as much a falsehood as in some great matter?
God judges not as man does. The little indulgences of perverted appetite or passion violate the great principle of right, and sometimes bring as terrible consequences as those we recognize as great sins. When we transgress, we become responsible for all the possible results of that transgression. “Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes.” Cant. 2:15.
IS IT RIGHT?
“My home,” said a Manchester gentleman, “is situated in the suburbs of this commercial city. I love my home, and desire to do all in my power to surround my family with all the enjoyments of life, and to screen them, as far as possible, by God’s blessings, from all its evil associations. At the back of my house is a beautiful garden, in which I delight to spend many of my spare hours. Some time ago the fumes from the chimney of the chemical works about half a mile from my house began to injure the bloom and foliage of my plants and trees.
“I consulted my lawyer, and he assured me that the law of the land was so strict on such matters, that he had no doubt whatever of being able to stop the ‘nuisance.’ He applied to the Court of Chancery for an injunction, and after hearing evidence from professional analysts on the question, the judge speedily decided in my favor, and the nuisance was removed.
“But is the law of England equally just with regard to other and greater evils?
“On the opposite side of the street in front of my house is a huge gin-shop. At night it is lighted up most brilliantly, and holds out many inducements to entrap young people of both sexes into drinking and other evil habits. The foul language which my family and servants are often obliged to hear from both men and women who have been drunk in that house, is too sad to relate. To my coachman, stablemen, and gardeners, it has truly been a curse; for much of the money which ought to have gone for the support of their wives and children has gone into the publican’s till instead. The evil is not confined to the six working days of the week, as was the case with the chemical works, but the withering influence of the trade carried on in that house continues all days.
“But when I remonstrated and tried to remove this nuisance, my lawyer shook his head, and said: ‘The law of the land enables you to protect your flowers, but it gives you no power to remove the greater curse of the public house and gin-shop.’
“To my remonstrances with the man whose business is withering and blighting my earthly comforts far more than the chemical works, he boldly draws out from his pocket a paper signed by the magistrates—who are the representatives of the Queen and Parliament of Great Britain and Ireland—and with a look of scorn and derision he says the withering words, ‘Here is my license to do it!’”
Is it right?—English Paper.
A WORD TO THE YOUNG.
By Eliza H. Morton
BY ELIZA H. MORTON.
MY DEAR YOUNG FRIENDS: Upon this “one life” hangs a future which is dark, gloomy, rayless and hopeless, or bright, radiant, happy and glorious; yet its golden hours are madly flung away by multitudes of deceived mortals.
Bonar expresses this fact in the following beautiful language:—
“How many noble hearts that might have blessed the world and found rich blessings for themselves, sweep o’er life’s surging sea without an aim. Some dream all day long of noble work, yet leave that noble work undone; some sleep their years away as if becalmed, and others rush before the gale and wreck themselves upon an unknown coast.”
Too often life is half spent before we perceive the importance of self-culture, understand the necessity of active labor, comprehend the need of mental and moral discipline, or realize the object of existence.
This dullness of perception, lack of energy, and deficiency of real worth, is due in a great measure to improper education. The powers of the human mind are limitless, and the capabilities of the human soul beyond thought. Youth is the seed-time of life; and habits of stability, purity, and perseverance should be formed while character is being established. There are higher levels for us all, and the full measure of a noble life may be ours. Tenderness, sympathy, gentleness, and love must be cultivated, or work will prove of no avail. The “beauty of holiness” is an “inner calm which repels the outer tempest.”
All cannot do great deeds, speak eloquent words, or pen thoughts that will live through the ages; but “’tis not always the din of hammers that proclaims the rising temple,” and oft in silence life’s noblest work is performed.
The dew falls gently to the ground;
The gleaming sunshine makes no sound,
The eagle wings a noiseless flight;
And softly droop the shades of night.
The “ministry of holy feet”
Is all unheard in crowded street,
Unheralded the kindly deed
Of man to man in hour of need.
The inner life is all revealed;
From God no act can be concealed.
Oh! better far than noisy din
Is gentleness and peace within.
Then ne’er despair, tho’ work may seem
As useless as an empty dream,
But labor on till day shall break,—
Ay, labor on “for Jesus’ sake.”
O youth in the morning of life, be not weary of work and tired of self! Do not sink among the shadows of doubt and the quicksands of unbelief! If you are dissatisfied with your present condition, arise and begin anew. If you have made mistakes in the past, resolve to redeem the time and live a nobler, truer, and better life. Remember that it is a sad thing “to leave the world no richer than you found it, and pass away unmissed.”
The reward of those who by loving, unselfish deeds of kindness pour light into troubled souls, cannot be estimated by mortal mind, cannot be portrayed with human language; it is enough for us to know that it will be soul-satisfying and glorious.
Battle Creek College.
WHO SHALL BE GREATEST?
THE old strife over the question, Who shall be greatest, begun so long ago, is still going on, and is the cause of great crime and misery. There are not many mighty ones. The men and women who are called to great work are few. The world is made up of very ordinary people, and most of the work to be done is of an ordinary kind, which, though very necessary, attracts little attention. A wheat field is far less conspicuous than a bit of ground gorgeous with flowers, yet of how much more value is the wheat!
Since, then, there is but little extraordinary work to be done, and few are chosen to sit in high places, would it not be well to have the young taught to think the place they occupy is of less importance than the manner in which they occupy it? The truly great will be known without “push” or intrigue, and exalted positions gained by dishonorable means are seldom, if ever, honorably filled. We are inclined to believe in the old-time way of bringing up children, when they were kept in the background somewhat, instead of being brought forward on every possible occasion. In our schools the very youngest are put upon the platform, where, it must be confessed, they often make a pretty show, but is it well for them?
The energies of the older pupils are kept at a white-heat pitch of action, not so much for the sake of mastering the contents of a book, as to get through it, and go into a higher class. Such feverish haste cannot be healthy for mind or body. It is a strain upon the nervous system which few can bear, and fosters a love for the “uppermost seats” and the prominent parts in life. It begets a discontented, uneasy spirit, and does not develop the strong, brave, self-contented, upright men and women, whom we need in the quiet vales as well as on the mountain-tops of life. The gate-keeper of the castle should be a man of greater ability than he who watches from the tower.
Unless this consuming desire to be constantly before the public is checked, need we wonder if, in order to make a show in the world, money is gotten dishonestly and forgeries are committed? Need we marvel to see brother putting down brother, that he himself may rise? We think not. We cry out against the times, but we venture to predict that the future will be no improvement on the present, unless the children of the land are educated to respect the laws of God and man, and to believe that to be good is better than to be great.—Household.
SACREDNESS AND POWER OF THE TEACHER'S WORK.
By Evangeline Bell
BY EVANGELINE BELL.
Teaching the sublime truths of the Bible is a work of great dignity and importance, and teachers should feel that their duties are important and responsible.
The office of the teacher is clearly recognized in the word of God, and is as divinely appointed as that of the minister of the gospel. Teachers, as well as apostles and prophets, were set apart in the early church. Christ was a teacher; in his ministry he went forth “to teach and to preach in their cities.” “He opened his mouth and taught” the multitudes by the sea and in the desert places, his disciples by the wayside, the woman at the well of Samaria. His example sheds lustre on the learner; his practice adds tenfold sacredness to the teacher's office.
The teacher's work is one for which his position especially qualifies him,—a work which he can do better than any one else, however learned, can do without his opportunities. It is a work worthy the energies of the most exalted talents and the most devoted piety; and yet it is a field in which humble, earnest, lowly souls may find employment. The humblest teacher may, if he will, have a power for good, the results of which only the day of God will reveal.
The following paragraphs are to the point. They are from a work entitled “Preparing to Teach,” and bearing on its title-page the names of several of the ablest Sunday-school workers in the land.
The influence of the Sabbath-school teacher is facilitated by his close contact with the members of his class. There is no such effective method of presenting truth as this face-to-face teaching. Teacher and taught are brought into actual contact; the familiar conversation in which pupils join, the question and answer, illustrate and impress truth beyond all other known methods of presentation. One may doze listlessly or wander in thought to the ends of the earth during a sermon or lecture; but when he joins in the discussion, and gives expression to his ideas on the subject in his own language, he cannot well fail to carry something of the subject away with him.
Not least among the sources of the Sabbath-school teacher's influence, is the fact that his labor is gratuitous. A wise and competent secular teacher may, and often does; have a potential and far-reaching influence over his pupils. By virtue of superior knowledge of wholesome discipline, by tact, gentleness, and obliging good humor, such a teacher may secure a lasting hold on his scholars. But the duties of the secular teacher are more or less perfunctory, and his relations to the scholar assume, to a certain degree, a professional character.
On the other hand, the faithful Sabbath-school teacher's sole spring of action inheres in his Christian love. He sees in his pupil one for whom Christ died, one on whom his image is written; that image may be marred, defaced, and almost blotted out, but still it is there. He sees in every neglected child a possible disciple and heir of Heaven,—one whom the Father would not willingly leave to perish. He sees in the truth, the instrument of life and salvation. He sees in the Sabbath-school a convenient and efficient means of bringing the neglected, the lost, the wayward, into direct and vital contact with the saving power of the truth. This Christian love, akin to that which the Father exercises toward his creatures, is not only a powerfully impelling force; but when it finds warm and persistent voluntary expression, it commends itself to the confidence of the scholar, and becomes a source of vast and extended influence.
The teacher who really works for God, may trust in a divine source of influence. God in his wisdom never institutes a line of human duty or privilege, without conferring, at the same time, the requisite power to carry it forward. Our Lord sent forth as his first apostles, unlettered fishermen. They had to cope with bigotry and intolerance. They were to set themselves in opposition to their countrymen, to wealth and learning, and to customs which, in that changeless Oriental atmosphere, had gathered strength for centuries. They were charged with the difficult task of overturning the old and venerable, and of superseding the rites and ceremonies of the ancient and honored Jewish church, by the new and simple religion of the despised Nazarene. But our Lord did not leave them to their own unaided resources. Before sending them forth, he “first gave them power.” He conferred upon them all needed help,—precisely that which was necessary for their difficult work.
Having commissioned the army of Sabbath-school workers going forth in these latter days in his name, the Master stands ready to impart all requisite grace and power. Does any lack wisdom? Let him ask of God, “that giveth to all men liberally and upbraideth not, and it shall be given him.” Do any lack strength? The strength of the praying, trusting soul shall be “made perfect in weakness.” Do any lack heart and hope? Let such cry continually, “Lord, increase our faith,” and they shall possess at length a faith that overcomes all obstacles. It is the teacher's glad privilege to say, “I can do all things through Christ which strengtheneth me.”
The teacher may also trust in the power of the truth taught. God's truth is mighty, and must prevail. It is the good seed of the kingdom of Heaven, and has innate vitality. Sown by the wayside, among thorns, in stony places, it will not be utterly lost. Sown in good ground, carefully watched and cultivated—sown amid tears and prayers—it will certainly spring up and bear fruit, some thirty, some sixty, and some an hundred-fold. The Sabbath-school teacher seeks not merely to interest or amuse for a passing hour,—not simply to instruct the intellect with curious and valuable lore; he deals in truths of grave import, that have to do with eternal interests. The truth he teaches is the revelation of God to man. It is a divine message, and is fraught with inherent authority. “It is mighty through God,” and carries with it a power more than human. It is the grand instrument of the world's deliverance and salvation. The teacher should rest upon the word as the warrior relies on his well-tried weapon. The word of God is the sword of the Spirit. Let him who wields it know that he is armed with a weapon of tremendous power. Panoplied with a complete armor, with the breast-plate of faith, and with the helmet of salvation, he may have all necessary and requisite power.
OHIO SABBATH-SCHOOL ASSOCIATION.
By Dudley Marvin Canright; Ida Sharpe
THE quarterly meeting of the State Sabbath-school Association was held in connection with the Institute at Dunkirk, April 25, 1880. Opened with prayer by R. A. Underwood. The Secretary’s report of the previous meeting was read, also a summary of the reports of the Sabbath-schools for the quarter just closed. Statements were made in regard to the standing of the various schools, and as to the money in the treasury. The different ways in which this money should be used were also discussed. Many of the leading brethren and sisters were present, and the meeting was an entire success.