Earlier text: General Articles“YE CANNOT SERVE THE LORD.”
JOSHUA foresaw the apostasies of Israel, by reason of their secret attachment to idols. His beautiful address to them just before his death is full of significant interest to us. All the goodness of God to them from the day in which he brought them out of Egypt until the day in which he had given them the good land was set before them in that farewell address, which closed with the exhortation: “Now therefore fear the Lord, and serve him in sincerity and in truth; and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord.” Josh. 24:14. To this exhortation the people made answer: “God forbid that we should forsake the Lord, to serve other gods.” No doubt they were sincere in this profession, and in the expression of horror at the thought that they would ever forsake the Lord. At the same time they were secretly holding onto some of their idols. If it was asked how they could be at the same time sincere in professing unwavering allegiance to the Lord, and cherish a love for idols, we need not go far to find the answer. Israel’s apostasy never took the form of openly and formally rejecting Jehovah as the true God, but in mixing with the worship and service of Jehovah the worship and service of idols. It was this which Joshua foresaw and warned them against; and it was this that came to pass, and which ended in the Lord’s turning and doing them hurt, after he had done them good. It was this foreseen attachment to and worship of idols which led Joshua to declare: “Ye cannot serve the Lord; . . . he will not forgive your transgressions nor your sins.” That is, while they were secretly attached to idols. “If,” he said in effect, “you worship idols and render them service in common with your worship and service of the Lord, he will reject your service and will not forgive your sins and trespasses, even though you bring the sin-offering before him in all regular and due form. For God is a holy God, and a jealous God. He will not countenance any form of sin, nor will he divide with any other object the worship that is due to him by his people.” We read the history of the ancient people, and wonder at their lack of spiritual perception, and their perverseness in adhering to idols. A little attention to the lesson set before us in this important bit of history and teaching will reveal the fact that the same mixture of idol worship with the formal worship of the true God is as common to-day among the professed people of God as it was then. “Ye cannot serve God and mammon” was our Lord’s declaration to the people of his day, and it is his solemn word to us now. Attachment to the world and the things of the world, in the spirit of mammon worship, is just as vicious and deadly as was the worship of Baal and Ashtaroth by the children of Israel. No formal professor of religion will admit that he is serving idols, and if charged with so doing would say as they of old said: “God forbid that we should forsake the Lord to serve mammon.” No professors of religion will openly and formally renounce the service of God and declare that henceforth they purpose to give themselves wholly to the service of mammon, that is, the gratification of their own lusts—high and low, gross and refined—in connection with an open worldliness. The deceitfulness of sin is seen in that men persuade themselves that they can at once worship and serve the Lord and hold on to certain forms of worldliness; that covetousness and worldly pleasure, the lusts of the flesh and the lusts of the eye and the pride of life, may be indulged without apostasy from God; that these things may be indulged and yet their formal worship of God be accepted and their daily and formal petition for the forgiveness of sins be answered. It is worth our while to consider the declaration of the Lord above quoted: “Ye cannot serve God and mammon,” and the declaration of John, “If any man love the world, the love of the Father is not in him” (Matt. 6:24, 1 John 2:15), with the declaration of Joshua to the idol-loving children of Israel: “Ye cannot serve the Lord; . . . he will not forgive your transgressions nor your sins.” Josh. 24:19. The principle involved in both the Old and the New Testament declarations is the same. This is a most solemn matter, and ought to awaken our serious consideration. The practical truths gathered from the consideration of this principle are:— 1. That the indulgence of any known sin sets up, in the worshiper’s heart, a moral inability to serve the Lord. There may be the pretense of worship; the pious forms may be regularly gone through with; the Bible may be daily read; the prayer may be daily said; the language of worship may be maintained on the lips; the different outward acts of service may be performed; but it is a “vain oblation,” and God does not accept it. The formal worshiper is a hypocrite both to God and to himself, though he may be so blinded by his sin that he does not know it. Moreover, the mixture of worldliness with the ostensible service of God may be so common throughout the professing church that the hypocrisy is not noted by others. What a terrible thing is this! What an awakening will come by and by, when the door is shut upon all such, and to the vain and despairing cry, “Lord, Lord, open unto us,” comes back the answer, “I never knew you.” It will be in vain that we plead: “Have we not prophesied in thy name? and in thy name cast out devils?” for it629 will be then manifested that all our prophesying and service in the name of God was worthless, because, in fact, we had forsaken the Lord to serve the idols of our own selfish hearts, supposing that these beloved lusts and worldly ambitions might be safely indulged so long as we kept up a formal worship of God and a fair show of service in the flesh. 2. The indulgence of some sins or even of one sin prevents the forgiveness of all other sins. “He will not forgive your transgressions nor your sins.” We are ready and anxious to confess many sins, and we earnestly plead the divine forgiveness for them. At the same time we hold fast by some secret or self-excused form of sin which we do not confess. This is to demonstrate our insincerity and to make a mock of God’s holy jealousy, and to cut us off from his mercy. It was this kind of thing indulged in by Israel that was in the mind of the Spirit when he inspired Solomon to declare: “The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight.” Prov. 15:8; compare Isa. 1:11; 61:8; Jer. 6:20; Amos 5:25; John 4:24.—Independent. HAPPY is everyone that seeks and finds this refuge. What does the word of God say concerning it? Hear Moses speak at the close of life: "The eternal God is thy refuge, and underneath are the everlasting arms." Listen to the song of David "in the day that the Lord had delivered him out of the hand of all his enemies." He said: "The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler and the horn of my salvation, and my high tower." When wickedness prevails, and the righteous are tried on account of it, Jeremiah speaks to us of comfort out of his own experience: "O Lord, my strength, and my fortress, and my refuge in the day of affliction." Isaiah, contemplating the spiritual church of the future, predicts her glorious security: "And the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense. And there shall be a tabernacle for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain." The best of all is, these words may be adapted by everyone to daily life. Are we pursued by secret and powerful foes? We do find that "the name of the Lord is a strong tower; the righteous runneth into it, and is safe." Does our work sometimes oppress us? We always find that "God is our strength," as well as refuge. His strength is the strength of the "everlasting arms." When we are shown "great and sore troubles," and imagine that our God is far distant from us, then he proves to us that he is, indeed, "a very present help." As this word implies—he is a help already found, though we may not realize it at the time. So it was with the psalmist. He had struggled long with a difficult problem, namely, the apparent inequalities of God's Government. "His feet were almost gone, his steps had well-nigh slipped." But during all those dark hours he came to see that God's help had never been denied him; "nevertheless, I am continually with thee; thou hast holden me by my right hand." Let it be, therefore, the joy of everyone to say, "Be thou my strong habitation whereunto I may continually resort; thou hast given commandment to save me, for thou art my rock and my fortress." Let it be the glad song of our life, "I will say of the Lord, He is my refuge and my fortress; my God; in him will I trust." Matthew Henry said, truthfully: "If Jehovah be our God, our refuge, and our fortress, what can we desire which we may not be sure to find in him? He is neither fickle nor false nor weak nor mortal; he is God and not man, and therefore there is no danger of being disappointed in him." Let the whole earth be filled with Luther's sacred anthem:— "A mighty fortress is our God,
A bulwark never failing;
Our helper he, amid the flood,
Our mortal ills prevailing." "Did we in our own strength confide,
Our striving would be losing;
Were not the right Man on our side,
The Man of God's own choosing.
Dost ask who that may be?
Christ Jesus, it is he;
Lord Sabaoth is his name,
From age to age the same,
And he must win the battle." SPEAKING AS THE ORACLES OF GOD.
THE phrase "oracles of God" occurs several times in the New Testament. Thus Stephen, in his address to the Jews, speaks of Moses as having "received the lively oracles [of God] to give unto us." Paul, in his epistle to the Romans, says that the advantage of the Jews over the Gentiles consists chiefly in the fact "that unto them were committed the oracles of God." He, also, in his epistle to the Hebrews, speaks of some of the Hebrew Christians as needing that someone should teach them "again which be the first principles of the oracles of God." Peter, in his first epistle, says: "If any man speak, let him speak as the oracles of God." There is no doubt that this phrase, as thus used in the apostolic age, meant the sacred writings then existing among the Jews, sometimes called the "holy Scriptures," and by Paul, in his second epistle to Timothy, declared to be "given by inspiration of God," and able to make men "wise unto salvation through faith which is in Christ Jesus." These Scriptures are the "oracles," communications, or speakings of God to men, coming to them in human language, yet not less his oracles for this reason. They are the word of God. "Thus saith the Lord" is stamped upon them. God's authority is their all-sufficient voucher. Human reason, in respect to all the matters to which they refer, is bound by them. The same is true of the sacred writings which compose the New Testament; true of the four gospels that record the acts, the sayings, and sufferings of Christ, his death, resurrection, and ascension into Heaven; true also of the preaching of the apostles as recorded in the book of Acts; and true of the apostolical epistles which, assuming the facts in the life of Christ as stated in the four gospels, explain the whole doctrine of Christ in his nature, offices, and mission to this world, and in his work and glorification in the heavenly world. The total aggregate of writings forming the New Testament constitutes the testimony which God has been pleased to give in regard to his Son. This aggregate is also the word of God in the language of earth, and, as such, a part of "the oracles of God." "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son;" and this Son, when in the flesh, chose apostles to preach his gospel and bear witness in his name after he had left the world, and promised to endow them and did endow them with the supernatural inspiration of the Holy Ghost to guide them into all truth, and bring all things to their remembrance, whatsoever he had spoken unto them. God bore witness to their preaching "both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will." We state these propositions, not intending here to argue their truth. Their truth is recognized in the faith of the Christian world. God's people believe them, and have believed them in the centuries past, and will continue to believe them in the centuries future. The church of God on earth is founded upon them. Whatever may be the attitude of the caviler or the infidel, the followers of Christ have among themselves no debate as to the question whether the Scriptures of the Old and the New Testament are "the oracles of God." Their divine authority is the sheet-anchor of all Christian hope. What then shall be done with these "oracles"? Peter, referring especially to those who are the teachers and preachers of these "oracles," gives one answer to this question, when he says: "If any man speak, let him speak as the oracles of God." Let him make these "oracles" the source and guide of what he says. Let him not ask science or mere philosophy what he shall say. God in his word is a better teacher than either. His word is the highest conceivable authority on all subjects of which it treats. It is a transcript of the mind of God, and is, indeed, God himself speaking to men. Peter's idea is the one for the professor who sits in the theological chair, and undertakes to prepare young men for the services and duties of the Christian ministry. That professor had better let God in his word teach him that he may teach others. The theology which is biblical will stand the test of all time, and is the only theology to which God has annexed the seal of his authority. Peter's idea is equally good, and equally important for the incumbent of the Christian pulpit, and for the missionary who goes to the heathen and seeks to instruct them. Both should speak "as the oracles of God," and be content with such speaking. It is quite enough for both to teach what God has revealed. The "secret things" which he has not revealed, and which are, therefore, not known to men, and which belong to "the Lord our God," and not to us, are no part of "the oracles of God." Paul directed Timothy to avoid "foolish and unlearned questions," adding that "they do gender strifes." Christian ministers make a grave mistake when they undertake to be "wise above what is written." They will create vastly more difficulties than they will remove. There may be a sense in which they may be very acute and smart; yet they will neither edify the church, nor profit the souls of the impenitent. The religious newspaper should take Peter's idea for its guide. Such a paper, if Christian in its character, professes to be a teacher of Bible religion; and this is just what it should do. The word of God is its only safe guide. While, of course, it should give the current religious news of the day, so that its readers may know what is being done to promote the cause of Christ among men, it should be anchored in that word, and always speak "as the oracles of God." It should make itself an apostle for Christ, stirring up the minds and hearts of its readers to the consideration of what God has revealed in his word. The religious newspaper that fails to do this is such only in name. It is not what it professes to be, and falls short of its duty.—Independent. Gathering Life’s Blessings
By Selected
BLESSINGS are strewed like flowers in our pathway; it rests with us to gather them up carefully or pass them by.—Selected. SHORT-SIGHTED REASONING.
By W.
QUITE recently we read an article entitled "Keeping the Sabbath-day Not a Success," written by one who was himself once a Sabbath-keeper. The writer spoke of the greater number of Sunday-keepers, and mentioned other points of superior prosperity on the part of Sunday-keepers over Sabbath-keepers, and said:— "If, now, keeping Saturday is so highly pleasing to God, why does he not prosper it more? If Sunday observance is such a sin in the sight of God, why does he so remarkably bless those who persist in it?" This is one of the most common arguments against Sabbath-keeping and in favor of Sunday observance, and it is an argument that doubtless carries more weight with it than any other. The reason for this is that it is more easily comprehended than any other; it does not require a logical mind to grasp it. But the style of the argument is by no means new, and we would like to refer our readers, who may be troubled over it, to an instance of the use of exactly the same argument about twenty-five hundred years ago. The circumstances were these: A number of the Jews, disregarding the express command of the Lord, had gone down to Egypt to live, and had fallen in with the customs of the country, and were burning incense to Egyptian gods. Jeremiah, being divinely inspired, expostulated with them for their wickedness, reminding them of the judgments that had been brought upon Israel in the past, for departing from God, and saying that God would bring similar punishments upon them. "Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine." Jer. 44:15-18. This is a fair specimen of worldly reasoning,—of the reasoning of those who think that all accounts must be settled as they go along. The psalmist came very near making the same mistake once. Said he:— "But as for me, my feet were almost gone; my steps had well-nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked." Ps. 73:2, 3. And then he goes on to tell how that they have no bands in death, they are not in trouble as other men are, and they have more than heart can wish. But when he went into the sanctuary and understood their end, he learned that God does not settle up his accounts with people as they go along. The people who seem the most prosperous may be in the greatest danger. If prosperity in Sunday-keeping proves that God is pleased with that practice, then the prosperity of the Jews, when they were worshiping idols, proved that God was pleased with such practices. But everyone will say that God was not pleased with them, even though they enjoyed temporary prosperity. How do they know that? Because God said so; the first commandment forbids the worship of other gods, and the second commandment declares that he cannot endure idolatry. In the same way we know that God is not pleased with Sunday-keeping, even though those who practice it may have prosperity. His commandment enjoins the observance of the Sabbath of the Lord,—the seventh day of the week, the only Lord's day,—and he is pleased only when his commandment is obeyed. The fact is, that wealth and numbers are not real success and prosperity. It cannot be known in this life whether or not any man has made life a success. The successful life is that one which is crowned with life eternal. Only when the Lord comes, and brings to light the hidden things of darkness, and makes manifest the counsels of the heart, will it be known who has made a success of life, or what course of action has been crowned with success. But we may know now what course of action, if faithfully persisted in, will be crowned with success, for God's word tells us: "If thou wilt enter into life, keep the commandments." Therefore, let no one be turned aside from this course by the prosperity of those who are walking in a way of their own choosing. Their prosperity is not real, only seeming. "For what shall it profit a man, if he shall gain the whole world and lose his own soul?"
W. THE CALIFORNIA CAMP-MEETING.
By W.
This meeting began Thursday evening, October 6, and is just drawing to a close as we write this report, Monday night, October 17. By unanimous vote of the congregation the meeting was held one day longer than the original appointment, and yet it seemed too short for all that needed to be done. In some respects this was one of the most successful camp-meetings ever held in California. The weather was all that could be desired. A hot north wind, the first three days of the meeting, caused some discomfort; but we have never attended a meeting where the weather was more uniformly fine. The meeting was the largest one ever held on the Pacific Coast. Besides the large preaching pavilion, there were three hundred and ten tents pitched. Of this number one tent, 50x77 feet in size, was used for children's meetings, and for the primary divisions of the Sabbath-school; another, 50x70 feet in size, was divided into twenty apartments for lodgers; a sixty-foot tent was used as a restaurant; and a fifty-foot tent served as a bookstand. When the vote was taken last year to purchase a tent 100x150 feet in size, many thought that the move was a little wild, but this meeting proved that it was bought none too soon. On the second Sunday, when Sister White spoke from Matt. 6:24-34, the tent was filled to its utmost capacity, and large crowds stood outside. A census taken in the early part of the meeting, showed that twelve hundred and fifty people were encamped; but it afterwards transpired that a few tents had been missed, and quite a number came to the ground afterward. The presence of Brother and Sister White, who arrived after the meeting had been in progress four days, added much to the interest of the meeting. Indeed, the large attendance was mostly due to the fact that it had been announced that Sister White would be present. On this account many came who had never attended a camp-meeting before. We have never before held a meeting in California which was so well advertised, nor one which was so well planned in all its arrangements. The restaurant tent was arranged so that the helpers could perform their work with less inconvenience than usual; and the healthful food which was prepared was highly appreciated. Two electric lights in the preaching tent, and three more at convenient places outside, afforded all the light that was needed, and saved much trouble that is usually spent in caring for lamps. The spiritual interests of the people were looked after as being the main object of the meeting. The large amount of business connected with the Conference, Tract Society, and Sabbath-school, gave less time for this, and for instruction in various branches of work than was desired, yet there were some precious seasons. On each Sabbath of the meeting several hundred came forward in response to a call for those who wished the prayers of God's people, and the work for them was carried on in the various districts into which the camp was divided. Thirty-nine were baptized, and nearly as many more candidates will be baptized at their home churches. Twice each day a meeting was held for the children, in which many sought and found the Saviour. There was a seeming break in one portion of the meeting, owing to dissatisfaction which the devil had been planting in the minds of some of the brethren; but a thorough investigation resulted in establishing the confidence of the people in the work to a degree probably never before felt; so that although there was some time seemingly lost, all felt that great advancement had been made. Sister White eloquently presented the needs of the missions in Europe, and the difficulties under which the work there is struggling, and the people responded with pledges and cash donations to the amount of over $8,500, besides a goodly amount of jewelry. The Sabbath-schools held on the ground were most interesting. The membership the first Sabbath was 1,156, but on the second Sabbath there were 1,307 in the school, and the number of classes was 181. The class contributions the first Sabbath amounted to $207.75, and the second Sabbath to $213.65, making a total of $421.40, which all goes to the South African Mission. It being seen that the $1,000 pledged to the African Mission by the association at last year's session, would be more than doubled by the close of the present year, it was voted by the association to donate at least $2,500 of the Sabbath-school contributions for 1888 to the city mission recently started in London, England, provided the International Association would consent. The camp was thoroughly canvassed, and many subscriptions were taken for the various periodicals, but the number has not been ascertained at present writing. The cash sales at the bookstand amounted to over $850, besides the orders which were taken. The secretary's report showed a marked increase in the amount of tithes paid in the Conference, there being more than $12,200 more this year than last year. If the brethren and sisters shall remember the earnest exhortation that was given them on the matter of bringing all the tithes into the storehouse, and also the resolutions which they made, as we believe they will, we may see a much greater increase next year. It was with deep regret that the Conference and Tract Society dropped Elder Haskell from the presidency, but it was felt to be imperative, as his whole attention will be taken up for the next year at least with the work in England. He has labored long and faithfully for the cause in California, and has taught the people how to work. He will ever be held in loving remembrance, and will be heartily welcomed back whenever his duties will permit him to return. Our prayers shall go up for him and the work in which he is engaged, and we know that he will not forget the work here, even if he is not officially connected with it. The brethren and sisters leave for their homes with good courage in the Lord, determined to gain daily victories by his help. W. THERE is a vast difference between reading and studying. A person may read the Bible through a hundred times and still know really nothing about it, and may not be able to quote a single verse correctly. To learn a passage or chapter by heart, even, is not necessarily studying; it may be simply parrot work. To study means to closely examine; to apply the mind to a certain thing; to read and examine for the purpose of learning or understanding. A person may be able to relate, when questioned, everything that is recorded in a certain chapter, without631 having given it any real study. He may learn the bare facts without that close examination that is required to understand the lesson which they are designed to convey. A person has learned a thing only when he has made it his own—a part of himself; when he can add it to things which he has previously learned, and see the relation between them; or when he has it fixed in his mind as a nucleus, around which to gather other facts. The Bible is a book in which the writings of many individuals, covering many hundreds of years, unite to form one harmonious whole. All the different Bible writers have one common object in view; there is a oneness of purpose seen in all their writings. No one portion of the Bible can be isolated from the rest, and its meaning be fully grasped. It is only when we compare scripture with scripture, that we get the full benefit of Bible study. If the text of a Sabbath-school lesson is found in a certain chapter, and the pupil confines his attention to that chapter alone, he has not thoroughly studied his lesson. The texts bearing on one subject should be treasured up in the mind, and others added to them, and woven together like the various threads in a fabric, till the whole subject stands out clear and distinct. Then the relation of different subjects should be kept in mind. In this way a given amount of study will accomplish vastly more good than the same amount of study without any definite purpose. Of course it will take time to arrive at even a moderate understanding of all the great truths of God's word, and for this very reason the time should be improved to the best advantage. With persevering study, however, and the wisdom which is promised to those who pray in faith, even the most unlearned may become acquainted with the Holy Scriptures, which alone are able to make us "wise unto salvation"—"thoroughly furnished unto all good works."
W. It is sometimes claimed that there is no such thing as holy time; that it is absurd to think that one day is really any better than another; that man can make any day a holy Sabbath by resting upon it. It would be interesting to hear such ones explain Josh. 5:15. The case is similar to that of Moses at the burning bush. Joshua had seen the man standing by Jericho, and had learned that he was the "captain of the host of the Lord." "And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so." Now did the ground become holy because Joshua took off his shoes, or was it holy before? The answer is, It was holy before, for the Lord said so. Then it seems that there may be a difference between things of the same kind. There was no outward difference between the ground on which Joshua was standing and the ground in other places, yet there was a difference. One was holy, on account of the presence of the Lord, the other was not. The ground on which Joshua stood would have remained holy even if he had not removed his shoes. So it is with the Sabbath. The Lord has made it holy, and it will remain holy whether man regards it or not. The failure to discriminate between the holy and the profane is that which brings the judgments of God upon mankind. THE MIRACLE AT GIBEON.
By W.
'Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies.' 'So the sun stood still in the midst of the heaven, and hasted not to go down about a whole day.' Some, in their eagerness to overthrow the Sabbath of the Lord, have found in this occurrence a loss of time. But there was no time lost. It was simply a lengthening of the day. If such a miracle should occur on the Sabbath, it would simply lengthen the Sabbath. Two days were not combined in one, but it was one long day. 'And there was no day like that before it or after it.' Skeptics find abundance of food for caviling in this miracle, as, indeed, they may in any. But the Bible student need not be troubled about it. To say that it could not occur, is in reality to deny that God is the creator of the heavens and the earth; for if God made the planets it is certain that he can control them. It is said that God instituted fixed laws by which they should be governed. Very true; but did he put those laws out of his own power? The maker of a threshing machine designs that it shall work according to a certain plan; yet he can stop the machine without altering the plan. One thing is certain: the universe did not create itself. Although the mind of man cannot conceive of its extent, nor fathom the laws by which it is governed, there must be a Creator who is infinitely greater than the universe. 'He taketh up the isles as a very little thing.' It is evident that the Creator can do as he pleases with what he has created. To disbelieve in miracles is to deny the existence of God, for God would cease to be God if he did not work miracles. Do you inquire how this can be? Simply thus: A miracle is a wonder,—something beyond the comprehension of those who witness it. It is entirely contrary to any laws of nature of which we have any knowledge. Even with this definition there are miracles constantly taking place around us, for no man can explain the one-hundredth part of the physical phenomena which are matters of common observation. Now to say that God cannot perform a miracle is equivalent to saying that he cannot do anything that finite men cannot understand. In other words, it is saying that God is altogether such an one as ourselves. It is a deplorable fact that many professed believers in God and his word will throw discredit upon both by attempting to 'explain' miracles. We know not which to pity the more, their ignorance or their presumption. If it is asked how it is possible that such a miracle as the stopping of the sun could be performed without disarranging the whole planetary system, I would reply, 'I do not know; I cannot imagine; if I could, it would cease to be a miracle.' The disbelief in miracles arises from the fact that men are too proud to acknowledge that there is anything which they cannot understand. He who believes only what he can comprehend and explain will have a very short creed. It is no shame for man to confess that he cannot by searching find out God.