Signs of the Times, Vol. 11, No. 20. (5/21/1885)

Signs of the Times

May 21, 1885

International Tract and Missionary Society · Oakland, Cal. · May 21, 1885

General Articles.

By Mrs. E. G. White

The Gospel in Achaia.

ON leaving Philippi, Paul and Silas made their way to Thessalonica. Here Paul preached in the synagogues of the Jews, clearly showing from the testimony of Moses and the prophets that Jesus of Nazareth was the promised Messiah. The apostles remained here but a short time; for the Jews, filled with envy at the success that attended the preaching of the gospel, represented that the leaders of the new doctrine were raising a tumult among the people. By cunningly devised falsehoods they aroused the prejudices of the mob, and induced them to make an uproarious assault upon the house of Jason, the temporary home of the apostles. When they had broken into the house, however, they found that the apostles were not there. Friends who had apprehended what was about to occur had hastened them out of the city, and they had departed for Berea.

At Berea, Paul again commenced his work by preaching the gospel of Christ to the Jews. The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths taught by the apostles. But the unbelieving Jews of Thessalonica, not content with having driven the apostles from their own city, followed them to Berea, and again stirred up the lower class to do them violence. They were again driven from their field of labor; and, leaving Macedonia, they went to Athens, one of the chief cities of Achaia.

Paul did not here meet with an ignorant, credulous populace, as at Lystra; but he encountered a people famous for their intelligence and education. Statues of their gods and the defied heroes of history and poetry met the eye in every direction; while magnificent architecture and paintings also represented the national glory and the popular worship of heathen deities. The senses of the people were entranced by the beauty and glory of art. Sanctuaries and temples, involving untold expense, reared their lofty forms on every hand. Victories of arms, and deeds of celebrated men, were commemorated by sculptures, shrines, and tablets.

As Paul saw the magnificence of this grand metropolis, and realized its seductive power over the minds of the lovers of art and science, he was deeply impressed with the importance of the work before him in Athens. It was his duty to bear the tidings of salvation to a people who had no intelligent understanding of God and his plans. The religion of the Athenians, of which they made great boast, consisted, in great part, of art worship, and a round of dissipating amusements and festivities. Genuine religion gives men the victory over themselves; but a religion of mere intellect and taste is wanting in the qualities essential to raise its possessor above the evils of his nature and to connect him with God. On the very stones of one of the altars in Athens this great want was expressed by the inscription, "TO THE UNKNOWN GOD." Though boasting of their wisdom, wealth, and skill in art and science, the learned Athenians were forced to acknowledge that the great Ruler of the universe was unknown to them.

While waiting for Silas and Timothy to meet him, Paul was not idle. "He disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." The great men of Athens were not long in finding out this singular teacher, who presented to the people doctrines so new and strange. The Stoics and the Epicureans encountered him; but they, and all others who came in contact with him, soon saw that he had a store of knowledge even greater than their own. He commanded the respect and attention of the learned, while his earnest, logical reasoning, and his power of oratory, held the promiscuous audience. He was not silenced by the science or the irony of the philosophers, but met them on their own ground, matching logic with logic, and philosophy with philosophy. After exchanging many words with him, and satisfying themselves that he was determined to accomplish his errand among them, and tell his story at all hazards, they decided to give him a fair opportunity to speak to the people.

They accordingly conducted him to Mars' Hill. This was the most sacred spot in all Athens, and its recollections and associations were such as to cause it to be regarded with superstitious awe and reverence. Here the most solemn court of justice had long been held to determine upon criminal cases and to decide difficult religious questions. The judges sat in the open air, upon seats hewn out in the rock, on a platform which was ascended by a flight of stone steps from the valley below. At a little distance was a temple of the gods; and the sanctuaries, statues, and altars of the city were in full view.

Here, away from the noise and bustle of crowded thoroughfares, and the tumult of promiscuous discussion, the apostle could be heard without interruption; for the frivolous, thoughtless class of society did not care to follow him to this place of highest reverence. Around him here were gathered poets, artists, and philosophers,—the scholars and sages of Athens,—who thus addressed him: "May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things to our ears; we would know therefore what these things mean."

The apostle stood calm and self-possessed, relying upon the divine assurance, designed for such a time as this, "It shall be given you what ye ought to say." "Ye men of Athens," he commenced, "I perceive that in all things ye are too superstitious. For as I passed by and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you." With all their intelligence and general knowledge, they were ignorant of the true God. The inscription upon their altar showed the strong cravings of the soul for greater light.

With earnest and fervent eloquence, the apostle continued: "God that made the world and all things therein, seeing that he is Lord of Heaven and earth, dwelleth not in temples made with hands; neither is worshiped with men's hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us."

The wisest of his hearers were astonished as they listened to his reasoning. His words could not be controverted. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their temples crowded with idols, he exposed the fallacies of the religion of the Athenians, declaring to them that God could not be likened to forms of man's device. The works of art could not, in the faintest sense, represent the glory of the infinite God. He reminded them that their images had no breath nor life. They were controlled by human power; they could move only as the hands of men moved them; and those who worshiped them were in every way superior to that which they worshiped. Pointing to noble specimens of manhood about him, he declared, "Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device."

Man was created in the image of this infinite God, blessed with intellectual power and a perfect and symmetrical body. The heavens are not large enough to contain God; how much less could those temples made with hands contain him. Paul, under the inspiration of his subject, soared above the comprehension of the idolatrous assembly, and sought to draw their minds beyond the limits of their false religion to correct views of the true Deity, whom they had styled the "Unknown God." This Being whom he now declared unto them, was independent of man, needing nothing from human hands to add to his power and glory.

The people were carried away with admiration of Paul's eloquence. The Epicureans began to breathe more freely, believing that he was strengthening their position, that everything had its origin in blind chance; and that certain ruling principles controlled the universe.

But his next sentence brought a cloud to their brows. He asserted the creative power of God, and the existence of his overruling providence. He declared unto them the true God, who is the living center of government.

This divine Ruler had, in the dark ages of the world, passed lightly over heathen idolatry; but now, through his Son, he had sent them the light of truth; and he exacted from all men repentance unto salvation; not only from the poor and humble, but from the proud philosophers, and the princes of the earth. "Because He hath appointed a day, in the which he will judge the world in righteousness by that Man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."

As Paul thus spoke of the resurrection from the dead, his speech was interrupted. Some mocked; others put his words aside, saying, "We will hear thee again of this matter." Thus closed the labors of the apostle at Athens; for the Athenians persistently clung to their idolatry, and turned away from the light of a true and reasonable religion. When a people are wholly satisfied with their own attainments, little more need be expected of them.

Many who listened to the words of Paul were convinced of the truths presented; but they would not humble themselves to acknowledge God and to accept the plan of salvation. No eloquence of words, no force of argument, can convert the sinner. The Spirit and power of God can alone apply the truth to the heart of the impenitent. "The preaching of the cross is to them that perish foolishness, but to them that are saved it is the power of God."

The labors of Paul in Athens were not wholly in vain. Dionysius, one of the most prominent citizens, and some others, became converts to Christianity, and joined themselves to him. The words of the apostle, and the description of his attitude and surroundings, as traced by the pen of inspiration, were to be handed down through all coming generations, bearing witness of his unshaken confidence, his courage in loneliness and adversity, and the victory he gained for Christianity, even in the very heart of paganism.

Inspiration has given us this glance at the life of the Athenians, who with all their knowledge, refinement, and art, were sunken in vice, that it might be seen how God, through his servant, rebuked idolatry, and the sins of a self-sufficient people. Paul was in a position where he might easily have spoken that which would irritate his proud listeners, and bring himself into difficulty. Had his oration been a direct attack upon their gods, and the great men of the city who were before him, he would have been in danger of meeting the fate of Socrates. But he carefully drew their minds away from heathen deities, by revealing to them the true God, whom they were endeavoring to worship, but who was to them unknown, as they themselves confessed by a public inscription.

(Concluded next week.)

THE ROYAL PROMISE.

By S. A. J.

"Ask, and ye shall receive."

WHAT blessing shall I ask? To bring One gem to Jesus for his crown, One truth to cast upon life's sea Which raging billows may not drown?

The golden scepter's proffered grace Is still held out by royal hand; "What wilt thou?" is the language yet Of him who walked the sea as land.

Fear not; for it will honor him If thou shalt make a large request; The largest, then, my heart will bring, That he will be himself my guest.

And I, in asking for my Lord, Am asking for all gifts in one, And trust that he will give me gems And sheaves to bring till set of sun.

Nay, more, that when my sun is set, A richer harvest yet will spring From seed increased a thousand-fold, For he who giveth is a King.

When, praising God, with gathered sheaves, To Heaven the joyful reapers come, As "floods that clap their hands," shall sound From angel hosts the harvest home!

—S. A. J., in the Watchman.

Precious Faith.

By Independent

We cannot read the Bible with the least attention, without observing that faith, taken in its subjective meaning, is the most important factor in the Christian life. It characterized all the men of old who knew and walked with God, who were the objects of the divine favor, and his friends and witnesses on the earth. It was faith that bound Abel to God, and led him to obey him in the matter of the sacrifice, "by which he obtained witness that he was righteous." It was by faith that the ancient worthies, such as Enoch, Noah, Abraham, Moses, Joshua, David, the judges, Daniel, and the other prophets, obtained their distinguished places in the world, and secured to themselves that friendship of God and power from on high, which enabled them to live out their lives in righteousness in the midst of an alienated and wicked world, and do exploits which have made them more famous than all the rest of the heroes of the earth. So eminent is faith among the graces, that the prophet Habakkuk has set it down as a principle that "the just shall live by his faith," thus making faith the procuring and maintaining cause of spiritual life. To this sentiment the great apostle responds by quoting the declaration of the prophet in each of his three great epistles, to the Romans, to the Galatians, and to the Hebrews. With this text placed to his lips, like a trumpet, "Luther blew a blast that wakened a sleeping world to life, from Rome to the Orkneys."

Who that has considered well the sayings of our Lord but that has noticed how he emphasizes the necessity of faith. "All things are possible to him that believeth." "If thou canst believe." "Believest thou that I am able to do this?" "If ye have faith as a grain of mustard seed, ye shall say," etc. Only twice during his earthly life and ministry was our Lord said to be surprised. Once at the unbelief of his own townsmen at Nazareth, on account of which he could do no mighty works among them; and once at the remarkable faith of the Roman centurion, who refused to suffer him to go down to his house to heal a favorite servant, on the ground that his word was quite sufficient. In the one case he "marveled at their unbelief," and in the other case, he "marveled at his faith," which he said he had not seen equaled in Israel. It was "slowness of heart to believe" that brought from the lips of the Master that stinging rebuke to his disciples after his resurrection. It is faith that lies at the foundation of our character, and into which all other virtues, such as knowledge and temperance, are to be mixed.

What startling and wonderful things are affirmed of faith. It procures for us what mountains of diamonds cannot buy. Silver and gold, which are but corruptible things, could not redeem us, but the precious blood of Christ. So no worldly wealth, nor human powers or virtue, can put the soul in possession of that great redemption, but faith only. "God gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." By faith in Christ we are justified; by faith we are born again; by faith we are enabled to overcome the world and resist the devil; by faith the vision of another world is opened to our view, and things not seen and spiritual are made substantial realities to us. Though we are still left in the flesh, we yet live so that it is "Christ that liveth in us;" and though we have yet to fight with the world, the flesh, and the devil, we are made strong by faith to fight a good fight and lay hold on eternal life. Amid all the restless uncertainty of this life the man of faith "knows that all things work together for good" to him; and while others are full of unrest, by reason of sin and uncertainty, by faith we are enabled to and "do enter into rest." The mighty power of faith makes it precious to him who possesses it, and should inspire a covetous desire on the part of those who have it not, to possess it; for without it, whatever else they may have or do, they cannot please God.

The preciousness of faith is heightened when we remember that it is not a new and extraordinary faculty given from God. Should a curious on-looker have observed the mighty wonders wrought by the rod of Moses, and desired to look at it as though in itself it were some wonderful thing, he would have been surprised to find that it was nothing more nor less than the shepherd's rod with which he had tended sheep in the back part of the desert, before the Lord called him to go down to Egypt. It is even so of faith. The faith that justifies, and regenerates, and makes the weakest man mighty with God and man, is nothing other than the common and ordinary faculty and disposition in man by which he transacts all the common and ordinary affairs of life. But this common and humble every-day power of the mind, which is found in the peasant as well as in the king, is raised to unspeakable glory and power when it is lifted up to and rests upon the Son of God, and transacts business with Heaven and the future through his unchangeable and oath-bound word. It is doubly precious, because of its mighty power, when used to lay hold on the precious promises of God, and because it is a power that is common to all.

A Priest Suspended for Advocating Reform

Bishop Wigger, of Newark, N. J., has punished Priest Corrigan by suspending him for the space of two weeks, his offense being the publication of a book advocating the extension to the priests of a right to a voice in the election of their bishops. The correspondence between the men is published, showing that they do not hesitate to charge one another with misrepresentations, and it is hard to get at the truth any way. It is only interesting to Protestants as another illustration of the internal despotism of the hierarchy: a man advocates the expediency of giving to priests a voice in the nomination of bishops, and the making of an argument in favor of this subjects a priest to suspension and disgrace! The priest is going to Rome in search of justice, but we can tell him that he will find they do not keep the article there.

Are You Ready?

By Christian Union

You are looking for a place and a work in the world; are you ready for them? If you are, you may be sure they are waiting for you. Thousands of men are looking for situations, but it is astonishing how difficult it is to find the right man when there is a place to be filled. A host of men want it, but not one in a hundred is ready for it. Readiness implies something more than willingness to roll up one's sleeves; it means ability to do the thing required with skill, zeal, and absolute fidelity. A merchant wants a clerk; he can fill the place twenty times over with good, steady-going, well-meaning, humdrum men; he will be lucky if he finds in half a year the boy who will take all thought of the place off of his mind by the energy, capacity, and general intelligence he brings into it. There is an opening in a newspaper office, and the need is advertised; there is at once a host of applicants; out of them, twenty-five young men can be selected who will do the work set before them fairly well; but the young man who will really fill the place and expand it, who will overflow it with vitality, freshness, and life, must be searched for far and wide, as with a lighted candle.

These select workmen, who add to general good intentions the concentration and the mastery which go with high power, are the men for whom the world is looking, and for whom there is always a place. They survive financial crises and outlive hard times because they are indispensable; if their employers go to the wall they rarely wait long for another opportunity. The only safe road to success runs past the door of the boy who has made up his mind to do one thing and to do it with all his might; to focus himself on it and pour himself into it. Whatever you decide to do, qualify yourself for it by mastering every detail of it; fling yourself, heart and soul, into it. Are you ready?

Religion in Daily Conduct

By Christian Standard

Be as conscientious about the management of your tongue, of your business, of your conduct in the family and in society, as about your deportment in church—for you are never out of church in Christ's service. There ought to be as much religion in keeping your word, governing your temper, and paying your debts, as in prayer and praise.—Christian Standard.

A Clean Heart

"CREATE in me a clean heart, O God; and renew a right spirit within me." Ps. 51: 10.

The Mind of Christ.

By George C. Tenney

“LET this mind be in you, which was also in Christ Jesus.” “Now if any man have not the spirit of Christ, he is none of his.” It is often said that to be a Christian is to be Christ-like. In considering the life of Christ we readily discover that his deeds and words were the natural products of certain principles which dwelt in his heart and to which he steadily adhered. No one can doubt that his life was the genuine representation of those principles.

Had he attempted to act the part he did while his secret motives and principles were not in harmony with a life of unselfish and pure devotion, he would have made no better record than many do who simply profess religion; he would have failed. It is a fact which all acknowledge that sooner or later a man's life and its results will be seen to correspond with the principles which he cherishes in his heart.

To become a Christian, then, it is first necessary that the heart, the source of our words, actions, and influence, shall contain the same motives and principles which formed the character of Christ. Thus shall our lives be made to correspond with his.

The most prominent motive that appears in the life of Christ was that of a self-sacrificing devotion to the will of the Father, expressed in John 6:38, and many other places: “I came down from Heaven, not to do mine own will, but the will of him that sent me.” This object was ever before him, and controlled every other consideration. It is the same principle so beautifully ascribed to Christ by the prophet in the fortieth psalm: “Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God, yea, thy law is within my heart,” and to which he himself gives utterance in these words: “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” In view of this, is it possible that any one can have the spirit and mind of Christ while opposing the law and will of God, found in the ten commandments, which Jesus honored? Evidently it cannot be so.

Another prominent characteristic of the life and mind of Christ we have in his own words, “I am meek and lowly in heart.” This precious jewel adorns his life with a heavenly radiance. It is not desirable in the eyes of man, but in the sight of God it is of great price. It renders easy the burden of life. It dispels our heartaches, jealousy, and envy. Its manifestation is a sign of true greatness of spirit, though to pride it seems ignoble. If we look for the brightest object in the history of this world, that act which more than all others reflects true greatness of soul, we shall not find it in the annals of the great, nor the triumphs of human ambition, but we behold it in the closing scene of the Saviour's life. Having passed through the agony of the garden, the torture and shame of his trial, and meekly endured all the reproach and shame of that dreadful night, condemned without cause, he was led away to death, even the death of the cross. His enemies forgot his love and virtue, his life of sacrifice and toil in their behalf, gloated in their triumph over their inoffensive victim, mocked his agony, and reviled his name. Can even divine compassion still endure? Unmindful of himself the Redeemer prays for forgiveness upon them. What glory beams from that scene! Who can measure the greatness of such a spirit? It is the manifestation of this spirit that glorifies God and blesses the world. This is an identifying characteristic of every true Christian. But how can we follow such an example unless the heart be right? We cannot, “because the carnal [natural] mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Nor can the unregenerate heart bear “the fruits of the spirit.” The object of the sacred truths of God's word is not attained when men yield to them nominal assent or an outward obedience. Their sanctifying effect is not felt by the unregenerate in heart. These truths point out the road to holiness, and these graces adorn only the lives of those whose hearts are imbued by the earnest, sincere spirit of the Master.

“O arm me with the mind, Meek Lamb, that was in thee.” G. C. TENNEY.

The Penalty of Right-Doing.

By J. Max Hark

CHRIST laid far less stress on the rewards of well-doing than on its penalty. And he emphasized the latter much more than the penalty of evil-doing.

Not all his followers follow him in this respect. There often seems to be a hesitancy among them plainly and frankly to declare Christianity to be fundamentally and essentially a matter of self-sacrifice; a disposition too often lightly to slur over the fact, and to dwell most eloquently and at length on the benefits and advantages and profit, for this life and the life to come, accruing from a life of consecration to God.

To say that this is a mistake is to speak mildly. It is worse. It really is a misrepresentation of the truth, virtually amounting to this, that Christianity is put on a basis just the opposite of its true one, the basis of self-seeking instead of self-denial. The consequences are: Men enlisted without having counted the cost, soon undeceived and disappointed; feeble fighters, ending as deserters and traitors. And, what is perhaps still worse, the cause of divine truth is made to appear as if supported dishonestly, or at least disingenuously. For the world knows well enough that it is not more profitable and more comfortable to be a Christian than not to be one. It knows that though wrong-doing too has to suffer its penalty in this life, it is no greater nor more inevitable than the penalty of right-doing; in fact, that usually the latter follows more immediately and evidently than the former.

Why should we not therefore frankly and boldly declare the whole truth under all circumstances? If any one wants to become a Christian, honestly tell him what that means: to deny himself, take up his cross, and follow Christ. It means not a little inconvenience, discomfort, suffering. In a word, deliberately to set ourselves against the whole intricate and mighty system of evil in the world, whose great ruling principle of self-interest has impressed its inexorable laws upon all human life, and controls every sphere of human activity.

These laws are potent on the earth. All human society and all man-formed institutions have been moulded into conformity with them. All the wheels of the wonderful mechanism of humanity are governed by this one principle. So long as we adapt ourselves to them and their action, everything runs on with tolerable smoothness; we are comfortable, prosperous, and free from undue care. But to be a Christian means to utterly and absolutely renounce this sovereign and ancient principle of self-interest, to refuse to adjust our life to its laws. When it commands, “Live high, dress finely, entertain sumptuously, bow low before the chariot of mammon, or I will roll over and crush you in my track,” we must obey, or—be crushed. We must live and dress as the rest of society does, or take the penalty of being “dropped,” and “cut,” and humiliated by its members. The Christian who loves his God more than his “social standing,” refusing to live beyond his means, accepts the penalty of his right-doing, and glorifies God for it. When self-interest enjoins silence while the bank is breaking, lest your neighbor withdraw his deposit, and so you lose yours, obedience will save your possessions; disobedience will incur the penalty of total loss. You cannot do the right without suffering for it. If selfishness bids you “take care of number one,” to disobey by feeding your neighbor may mean to starve yourself. To dare to do right will bring even death as its penalty. But the Christian dares it nevertheless. It is just this that makes him a Christian. Not that he fears the punishment of wrong-doing, not that he craves the reward of virtue, nor yet that he is ignorant of the penalty of right-doing; but that, having duly counted the cost, he deliberately, manfully, chooses the right with its penalty, rather than wrong under any condition. It is the free choice of the penalty with the right that constitutes his deed self-sacrificing, that makes it truly Christian. As good Count Zinzendorf long ago sang,—

“Christians are not here below To enjoy earth's transient treasure; After Christ they're called to go. His reproach they count a pleasure. Under manifold distress, Through the narrow gate they press.”

So long as this world is what it is, right cannot be done with impunity. So long as to be a Christian is to follow Him who on the cross paid the penalty of his perfect righteousness, so long it is not for us to expect praise from the world, when we work the works of Him that sent us, nor aught but indifference, neglect, hindrance, and abuse, from men whenever we try to do the Father's will. Our Lord ever had the shadow of the cross thrown over his pathway through life; he did not hide from Gethsemane, nor shrink from Golgotha; but freely, bravely, lovingly, he simply went on doing the right, daring the wrong, until it was finished.

Shall they who love, fear to follow him?— Rev. J. Max Hark.

How to Meet False Accusations

By Lyman Abbott

THERE are very few of us who are not at some time in our lives brought under the shadow of a false accusation. The natural way to meet it is by denial and self-defense. But that is not the New Testament way, nor the most effective way. There is a better, surer, and higher way. It is to give the false accusation a plain, simple, square denial, and then leave the life and the truth to do the rest. It is not my business to take care of my reputation; it is all I can do to take care of my character. If that is clean and pure and luminous, the light that is in me will shine on and out, and by and by will pierce the clouds and dispel them. For clouds are temporary, because earthly; but sunshine is eternal, because divine. Any one can distort my shadow; but no one but myself can distort me; and if I am not distorted my shadow will not be distorted. But if it is, what matter?

Do not run after accusers. Do not trouble yourself about false accusations. Only be sure to make them false; then leave the falsehood to die. Go on with your life work; and accept the position in which false accusation, and consequent scandal and reproach, place you, only as a new opportunity to bear witness to the truth and the life by your own manifest and glorious possession of them.—Lyman Abbott.

Pray for Your Enemies

By S. S. Times

PRAY for your enemies, but do not pray for them as if it were an unquestionable fact that they are all wrong, and that you are all right. If your way of praying for your enemies implies impeccability on your part, your prayer is an offense to Him who condemned the prayer of the Pharisee. Pray, by all means, that, if your enemy is in the wrong, he may be brought to see the truth; but pray also, that if you are in the wrong (and probably you are), the truth may be shown to you; and that you may have grace enough to confess your error, and, if you have done your opponent any injury, to ask that forgiveness which you profess yourself willing to bestow.—S. S. Times.

Keep Not Thou Silence

"KEEP not thou silence, O God." Ps. 83: 1.

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