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Review and Herald, Vol. 62, No. 7.

NOTES OF TRAVEL

Review and Herald

Feb 17, 1885

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 17, 1885

NOTES OF TRAVEL.

By Ellen G. White

BY MRS. E. G. WHITE.

FROM CHICAGO TO CALIFORNIA.

On the evening of the 8th of December we left Chicago for our long journey over the mountains and across the plains to California. We were somewhat crowded until we arrived at Kansas City, and those of our party who were feeble or advanced in years were permitted to occupy a chair car. Tuesday evening we changed cars, and had abundance of room in the two coaches provided for our accommodation.
As soon as we were by ourselves, and knew that we should give no offense, we commenced to hold religious services in the cars. The most of the time we had two meetings a day. There was a good degree of interest and freedom; and persons from the other coaches sometimes joined us. The services, some of which were Bible-readings, were conducted by Brn. Potter and myself. The first one was held Wednesday morning. We had a season of prayer, followed by a social meeting. Nearly all took part, and some of the testimonies borne were well wet down with tears.
Thursday afternoon we arrived at Lamy. Through the courtesy of the Company we were permitted to take an excursion eighteen miles to Santa Fé. Sr. Tolhurst, a member of our party, spent the first years of her married life in this place, where her husband was stationed as a Baptist missionary. At Santa Fé, the oldest Catholic mission in America was established. We walked more than a mile from the station to the old adobe church built by this mission in 1550. It is now vacant, a new one having been erected. This church is regarded by tourists as a curiosity.
School had just been dismissed, and there was a large number of Mexican boys in the street. As a general thing, their clothes were so thoroughly patched that it was impossible to tell of what they were originally made; but though patches were abundant, there were no rags. We tried to find the old church building by inquiring of these boys, but they looked at us curiously, and jabbered something that we did not understand. I suppose our words were as much jargon to them as theirs were to us; and they seemed to be laughing at us because we did not know how to talk.
The cars did not leave Santa Fé until nine o’clock P. M., and we spent the few hours of daylight that remained to us in examining this curious old town. The scenery is not without interest. It is said that many resort to this place because of the healthfulness of the climate; but I should certainly prefer a different location for my home.
Our rambles about the town would have been more enjoyable, had there been good sidewalks; but all except the principal streets were entirely destitute of walks, and in these there were only the rudest apologies,—stones or rough, broken boards laid down on account of the mud. As we passed through the streets, the dark-skinned Mexicans peered at us through the palings, their sharp black eyes expressing undisguised curiosity. The men were smoking, and the women and children chatting in their native language; and all seemed to be taking life very easy. We saw some fine buildings constructed after the modern style; but nearly all the houses were low, with old-fashioned flat roofs. They were built after the oriental fashion, in solid squares, inclosing a court-yard.
At one church that we passed, they were making preparations for a celebration. Paper lanterns were hung from the entrance to the gate posts, and on trees in the yard in front of the church; and in the street material had been collected for bonfires. This was a festival in honor of the birthday of a saint after whom this, one of their principal churches, was named.
We visited stores where curiosities were kept for sale. Some of these were of rude pottery, homely and coarse; others were rich and expensive articles of jewelry, many of them fashioned after the most beautiful models. After our sight-seeing, we were glad to be once more settled in the cars, as many of our party were thoroughly tired out, and grateful for the privilege of rest.
We stopped several hours in Holbrook. This region abounds in petrifications. We were told that a short distance from here a petrified tree forms a bridge across a stream, and that about a quarter of a mile up the mountain-side there is a field strewn with fragments of these trees. Some of our party visited this field, and brought back many fine specimens of petrification, and other curiosities. They found the rocks and pebbles smooth and round, having the appearance of those on the ocean beach that have been worn by the action of the waves. Those who had strength for this exercise were greatly benefited by it; for it was a breaking of the monotony of the journey. Some of our sisters improved our long stay here in doing missionary work. The Sabbath was drawing on, and we had a prayer and social meeting in our car. To us who love God and appreciate his tender care, these seasons of worship were deeply interesting. The Lord drew very near by his Holy Spirit, and we felt that under his protecting care we could go to rest without fear of accident or harm. We could lie down in peace; for the Lord maketh us to dwell in safety. We made but little progress during the night. In the morning we found ourselves in the mountains, hemmed in by the snow, although we were in Arizona, where snow seldom falls. We saw many workmen with their shovels on their shoulders returning from their work, having spent the night in clearing the track.
Our preparations were made on Friday, so that on the Sabbath we could take our lunch as quietly as though we had been at home. We felt that while circumstances were such that we were obliged to travel on the Sabbath, we would make it a day of service, and worship God in our moving Bethel. Sabbath morning we had an excellent Bible-reading. Some who were not of our faith took part in this exercise, and seemed much interested.
In the afternoon we had a social meeting, in which nearly all took part. Bro. Potter said he felt impressed to invite any present who might wish to take their stand for Christ to arise. Several responded to this invitation, among them my nephew and his wife. They were then requested to come to the center of the car, and we bowed in prayer for these dear souls, asking that God would pardon their transgressions, and number them among his people. This revival meeting on the cars en route for California was a deeply impressive scene, such a one as I never before witnessed or even heard of in all my extensive travels.
Those who came forward expressed their full purpose to give themselves unreservedly to the service of God, and to overcome by the blood of the Lamb and the word of their testimony. One remarked that he was so full of faults and mistakes that he felt very much afraid that he should never obtain a fitness for Heaven. The more earnest his efforts to overcome, the more discouraged he became in view of his own imperfect life and character.
I felt it a privilege to make remarks that would meet the case of this young man, and of all others present who might be as wearily climbing, reaching up a trembling hand to grasp the next round of the steep ladder of progress, fearful that a fall would prove fatal, yet knowing that there is much more climbing to be done before they reach the point at which they aim. They feel disheartened; and words of discouragement and doubt would be to them a savor of death unto death. The hand that needed strengthening would become nerveless, and the efforts palsied, were one of these to be told, “You will never succeed in the formation of a Christian character. You will soon tire of the effort. You have not sufficient determination of purpose to persevere. Your experience has been all wrong; and the lessons you must learn in order to become Christlike in character will be so new and hard that you will never master them.”
Words like these should never be spoken to one who has decided to live a Christian life. Whatever may have been his past experience, however discouraging, if he will change his course, if he will come to Jesus just as he is, weak, helpless, and despairing, our compassionate Saviour will meet him a great way off, and will throw about him his arms of love and his robe of righteousness. He speaks to him kind, loving words: “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.”
“Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.”
It is your thought that your mistakes and transgressions have been so grievous that the Lord will not have respect unto your prayers, and will not bless and save you. Satan comes in with his temptations, and a flood of unbelief. If you attempt to strengthen your souls in God, he will try to divert your attention to yourself. Here you see nothing but weakness, nothing to recommend you to God; and he tells you it is no use, you cannot remedy your defects of character. Answer him, “It is true that I am a sinner; I cannot save myself. But Jesus came to seek and to save that which was lost. He is my only hope. He is my strength and my deliverer. He is made unto me sanctification and righteousness.”
The closer you come to Jesus, the more faulty you will appear in your own eyes; for your vision will be clearer, and your imperfections will be seen in broad and distinct contrast to his perfect nature. But do not be discouraged. This is evidence that Satan’s delusions have lost their power; that the vivifying influence of the Spirit of God is arousing you, and your indifference and unconcern are passing away.
No deep-seated love for Jesus can dwell in the heart that does not see and realize its own sinfulness. The soul that is transformed by grace will admire his divine character; but if we do not see our own moral deformity, it is unmistakable evidence that we have not had a view of the beauty and excellence of Christ. The less we see to esteem in ourselves, the more we shall see to esteem in the infinite purity and loveliness of our Saviour. A view of our own sinfulness drives us to Him who can pardon. Jesus will accept us; for his word is pledged. As our substitute, he takes our guilt on his own soul, and imputes his righteousness to the sinner. When the soul, realizing its helplessness, reaches out after Christ, he will reveal himself in power. The more our sense of need drives us to him and to the word of God, the more enlarged views we shall have of his character, and the more fully we shall reflect his image,—show in our own lives the excellence of his character.
God does not deal with us as finite men deal with one another. His thoughts are thoughts of mercy, love, and tenderest compassion. “He will abundantly pardon.” He says, “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins.” Let us trust in the word of the Lord, and by our cheerful obedience testify our gratitude for his pardoning love.
Brethren and sisters, look up; you who are tried, tempted, and discouraged, look up. Let no weary, halting, sin-oppressed soul become faint-hearted. The promises of God that come down along the lines to our times assure you that heaven can be reached if you will continue to climb. It is ever safe to look up; it is fatal to look down. If you look down, the earth reels and sways beneath you; nothing is sure. But heaven above you is calm and steady, and there is divine aid for every climber. The hand of the Infinite is reaching over the battlements of heaven to grasp yours in its strong embrace. The mighty Helper is nigh to bless, lift up, and encourage the most erring, the most sinful, if they will look to him by faith. But the sinner must look up; he must see the glory of God above the shining ladder, and the angels ascending and descending with messages of mercy.
Paul exhorts Timothy to “follow after righteousness, godliness, faith, love, patience, meekness.” And in the next sentence he adds: “Fight the good fight of faith, lay hold on eternal life.” A conflict is here brought to view in which every Christian must engage. There must be no flagging of the energies; day by day there must be a hand-to-hand fight with the powers of darkness, or victory will never be ours.

THE PATH OF THE JUST.

By Thomas R. Williamson

BY THOMAS R. WILLIAMSON.
The path of the just shines more and more “Unto the perfect day.” His weary limbs halt on this earthly shore, And the fog-bank of death hangs heavily o’er The view of his onward way.
The path of the just shines more and more; Night blurs the sun from sight; Against him earth’s troubles expend their force, All hindering woes cannot darken his course; He walks in a sheen of light.
The path of the just shines more and more; Glintings of glory bloom Through the fog, like joys of the angels brought, Like comforting beams through the dreariness caught From the distant lamp of home.
The path of the just shines more and more. Refulgent streams of light Enliven the gloom ’round his faithful feet, Encourage his progress with promises sweet Of God’s land almost in sight.
The path of the just shines more and more; Untroubled splendors play; Forever the day-star expels the gloom; Eternity’s children caught up from the tomb Inherit God’s perfect day.

THE TEMPLE IN HEAVEN,

By W. H. Littlejohn

RITUALISM, MONASTICISM, THE ARTICLE OF DR. SCHAFF, AND THE CATHOLIC PLENARY COUNCIL AT BALTIMORE EXAMINED WITH REFERENCE TO THEIR BEARING UPON THE FALL OF THE CHRISTIAN SECTS OF OUR TIME.
BY ELD. W. H. LITTLEJOHN.
Mr. Biblist.—I promised to take up again the matter of the increasing favor with which Protestantism is coming to regard Catholicism. I think that I had mentioned the circumstance that several American clergymen pronounced high encomiums on Pius IX. at his death, and that this act on their part did not seem to shock to any great extent the orthodox world. I wish now to call your attention for a moment to the Episcopal church in particular. You cannot be ignorant of the fact, Mr. Thoughtful, that in Great Britain the Episcopal church is the State church, and that within the last few years the drift in that country toward Romanism has been most decided. Once the hostility between Anglicanism and Vaticanism was so pronounced that it was liable to break out into actual war at the slightest provocation. Again and again the soil of England has been reddened by the blood of its subjects shed in fierce contest over the question whether Catholicism should even be tolerated in that land. The issue now is entirely changed. The question in debate no longer relates to the toleration of Rome, but it has to do with the comparative merits of the Papistic and Anglican forms of worship. True it is that the discussion does not, as yet, bear upon the rightful supremacy of the pope. That is not far removed, however, and will naturally follow in the wake of the modern discussions. Settle the point that ritualism is commendable, admit to the churches generally the surpliced choirs, the burning of incense, the sacred candles, and the confession, and the images and pictures of the Virgin, and the supreme pontiff will very naturally follow. Concede the point that in these things Rome has been right, and the Protestant world all wrong, and you create a presumption in favor of the papacy on the other side, points at issue between it and Protestantism so strong that it will speedily bear down the opposition.
Do not understand me as saying, by any means, that the church of England has already gone over en masse to Rome, or that it is likely to do so to-day or to-morrow. I wish simply to remind you that the reports which are constantly flooding the newspapers concerning the increase of ritualistic tendencies in Great Britain constitute a significant sign of the times.
Where or when the present reaction in favor of Catholicism will terminate, I am not well enough to decide. It is obvious, nevertheless, that the end is not yet reached. Discussion has been going on for years, and thus far it must be admitted that Puseyism and ritualism are gaining ground. Its adherents have been fined and imprisoned at times; but all to no purpose. The leaven has been fairly introduced into the State church, and it is steadily permeating the mass of its worshipers. Those who have not yet committed themselves to the side of the innovators, are enamored of the showy and pompous ritual that they represent, and are only waiting to allow the reaction to gather a little more strength before giving to it their unqualified support.
Nor is it in England alone that the drift is decidedly in the direction of the papacy. In our own country the same tendencies are manifest in the Episcopal church. Recently Assistant-Bishop Potter, of New York, admitted a young man to the order of the Holy Cross by vows of poverty, celibacy, and obedience. By this act a very long stride was taken in the line of an endorsement of the odious system of monasticism, so much admired and so heartily practiced by the Catholic church.
The language of the vow of celibacy, as the papers have printed it, is as follows:—
Bishop.—“Will you diligently serve God during the remainder of your life in the virgin state, striving to follow the example of the perfect purity of our virgin Lord in all your thoughts, words, and deeds, as the vow of religious chastity demands?”
Novice.—“I will, the Lord being my helper.”
Let it be said to the credit of Bishop Lee, the superior of Bishop Potter, that he promptly disavowed the act of the latter. The effort has, for the present, proved to be a failure. The mystery is that the experiment should ever have been attempted at this stage of affairs by as intelligent a man as Assistant-Bishop Potter. This gentleman in defending his course of action argues that as there are already among the sisterhood of the Episcopal church orders similar to that which he sought to create in the brotherhood of the denomination, he could see no good reason why his scheme was ill-advised. While consenting, therefore, to submit to one who is above him in point of authority, so far as to abandon his project, he nevertheless insists that before surrendering his private judgment in the matter, those who condemn his conduct must be able to answer his logic. The simple fact is that Assistant-Bishop Potter is the representative of a class of thinkers in the Episcopal church in this country, who, like their brethren in England, are gravitating rapidly toward the Catholic church, and are steadily increasing in numbers and influence. The future will show that they constitute an element which will be very difficult to handle with success.
But it is not in the Episcopal church alone that the trend is in the direction of Rome. The other branches of the Protestant family in this nation, with few exceptions, are moving in the same line. The stage of hostility between Mother church, so called, and her daughters has passed, and that of reconciliation has been entered upon. There are various things which have contributed to this result. Among the most prominent is the conscious inability of orthodoxy to stem the tide of modern atheism which is sweeping down upon them. In casting about for help, instead of relying upon the living God and the power of truth, like Israel of old they are leaning upon the broken reed, “Egypt,” only to be pierced.
I think that I must read you a few words from Philip Schaff, D. D., in confirmation of what I have just said in regard to the tendency of the churches of our time. You are aware that Dr. Schaff stands very high among the scholars and theologians of our day. He is the author of a church history, a professor in a theological seminary, a member of the American Bible Revision Committee, etc., etc. In the New York Independent, Vol. 36, No. 1868, he published an article entitled, “The Discord and Concord of Christendom.” In it he says:—
“Every Christian church or denomination has its special charisma and mission, and there is abundant room for all in this great and wicked world. The Roman church cannot do the work of the Greek, nor the Protestant that of the Roman, nor the Lutheran that of the Reformed, nor the Anglican that of the Wesleyan and Independent. It is better for each church to maintain its integrity, and be loyal to its own standards, than to mix up with heterogeneous elements. There may be some small sects, indeed, which, after having accomplished their mission of protesting against a prevailing error or abuse, might advantageously merge into a cognate denomination, and thus diminish the number of divisions. I am no champion of sects and schisms, and I regard it as a serious defect of Protestantism that it has a tendency to a needless multiplication of divisions. It is in this respect the very antipode of Romanism. It is one-sidedly centrifugal, while the other is one-sidedly centripetal. It gives too much liberty to individual dissent, while the other exercises too much authority. One extreme runs into license and anarchy; the other, into despotism and slavery. It is the great task of history to adjust and harmonize the claims of authority and freedom, of unity and variety. But we do affirm that at present none of the leading denominations of Christendom which faithfully do their Master’s work, could be spared without most serious injury to the progress of the gospel at home and abroad.”
Weigh well the import of these sentences. Rome, says the learned Doctor, has a special “charisma” in common with the other Christian churches of our time. She could not be spared at present without most serious injury to the progress of the gospel at home and abroad.
Maud.—What does he mean, father, by “charisma”?
Mr. B.—“Charisma,” Maud, means an extraordinary gift; in this connection it signifies a special gift of Heaven for a particular work. But to return: we have seen what Dr. Schaff thinks of Rome and her peculiar work; and now we will ascertain the estimate in which an angel of God holds this same organization. I read Rev. 17:1–5: “And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the Spirit into the wilderness; and I saw a woman sit upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.” (Instead of “great admiration” the R. V. has “great wonder.”) Such, according to the heavenly visitant whom John saw, is the character which Rome has borne, bears now, and will continue to bear until she is consumed by the fires of God’s wrath in the last day. In his view nothing could symbolize her more fittingly than a fierce and blood-thirsty harlot, made drunk by the blood of her victims. When, therefore, it can be shown that prostitutes are a necessary factor in every successful scheme for the moral renovation of society, then and not till then, will it be true that the Catholic church is, or ever has been, indispensable to God’s plan for working out the salvation of men.
How hateful, consequently, in the sight of Heaven, must be such a theory as that of Dr. Schaff which we have just been considering. Were such sentiments peculiar to him alone, there would not be so much need of alarm; but the fact is, they are widespread. Doctors of Divinity are not usually the first to lead out in the advocacy of new views. Generally speaking, they wait until they see that there is a strong prospect that they will secure a large following from among the rank and file by voicing a given idea, and then they lend to it the support of their names. Dr. Schaff, in writing as he has done, has merely given utterance to sentiments which are becoming very popular, and therefore very dangerous. The adoption of such a philosophy of history as that which the learned Doctor espouses, will be received with favor; because, if true, it will go far in the direction of explaining away many unpleasant facts in the past and present of orthodoxy, and also enable the latter to justify a union of its forces with those of Rome.
The pope smiles at the prospect. With that shrewdness which the prophecy symbolizes by giving the “eyes of a man” to the little horn of the beast in contradistinction from all of its fellow horns, he proposes to make the most of his opportunity; not indeed by yielding a jot from his former pretensions, nor by admitting that orthodoxy represents anything more than a rabble of heretics, the same as formerly; but by consenting, for the time being, to behave somewhat more amiably toward his traditional enemies. The Plenary Council of Baltimore furnishes a suitable occasion for the practicing of his theological arts. Drawing a silken glove over his hand of iron, he manipulates that Council with astonishing adroitness. Knowing that it will not do to emphasize in America those odious doctrines which have even shocked all Europe, he causes his bishops to issue an address which is most remarkable, not for its concessions of any principle, but for its happy adaptation to accomplish the very object that Leo XIII. designed to have it accomplish; i. e., the final capture of Protestantism. So unexceptionable was this skillfully-worded document in its presentation of sensitive questions that one might well doubt its authenticity were he not familiar with the devices of a power concerning which the prophet wrote more than two thousand years ago in these words: “And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many.”
Although it is late, I cannot bring our interview to a close without reading to you an extract from the New York Independent of Dec. 25, 1884. Here it is on page 16, under the caption, “The Catholic Pastoral.” The editor says:—
“The Pastoral Letter, issued in the name of the Prelates of the Plenary Council, is well worthy of the attention of the general public. Though addressed to the ‘venerable brethren of the clergy and the beloved children of the laity’ of the Roman church, it evidently was not merely meant for Catholic readers. It was doubtless designed to reach and influence non-Catholics also. It is broad in spirit, elevated in tone, moderate in expression, and marked throughout by wisdom and caution. It is more American than Roman in character, though the primacy of Peter and his claims to infallibility and to temporal power are neither surrendered nor minimized. It insists that the work of the Vatican Council must stand as firmly as eternal truth, but it employs a persuasive instead of an offensively dogmatic tone. It abates neither jot nor tittle of the dogma of the exclusive authority of the Roman church; but it adroitly shows how naturally and easily Catholics accept free institutions, and how the ‘most liberty-loving American’ can reverently submit to the ‘divine authority of our Lord.’ There may have been, it admits, ‘narrow, insular, and national views and jealousies concerning ecclesiastical authority and Church organizations’ in the past, due to the selfish policy of rulers and nations; but ‘they find,’ it asserts, ‘no sympathy in the spirit of the true American Catholic.’ There is much in this part of the address which will commend itself to fair-minded non-Catholics, so skillfully is it put; but we cannot, unfortunately, assume that these unconscionable utterances exactly represent the mind of the Church. We may welcome them as an indication of the influence of the American spirit on the mind of these Roman prelates; but can we receive them as a declaration of the Church?”
Further on, I read again:—
“The spirit which this Pastoral breathes is for the most part soundly Christian—we had almost said evangelical. Much of it might be issued in tract form by tract societies. We trust it will reach every Catholic family, and that the church will move forward on the lines which it so clearly and ably marks out.”
In speaking of the reception which this remarkable address met with in this country, a writer in the same number of the Independent says: “The comments upon it in the secular press and the Protestant religious papers have been commendatory.”
Mr. T.—How very strange these things are!
Mr. B.—Yes, they are strange, indeed. Eighteen hundred years ago Paul said that “in the latter times some should depart from the faith, giving heed to seducing spirits and doctrines of devils.” The proper time is reached, and lo! modern Spiritualism is developed. A few years pass, and we see it entering the churches, and planting its batteries in their very pulpits. Again, eighteen hundred years ago, as we shall see by a prophecy to be considered hereafter, it was clearly predicted by the seer of Patmos that the popular church in the last days should enter into affiliation with Rome, out of which it had formerly come, and unite with her in a crusade against the truth. The predicted epoch arrives, and what do we behold? Why, the battle which has been going on for three hundred years between Catholicism and Protestantism begins to lull. One by one the gunners on the Protestant side cease their firing, until at last only an occasional report from their artillery is heard. Rome discovers that she is on the eve of victory, and seeks to hasten it by making the terms of surrender easy. At last flags of truce are hoisted all along the Protestant lines. The latter have heard that a mighty host of Atheists are attacking them in the rear, and they reason that it would be a fine thing for Catholics and Protestants to unite their forces against their enemy. “Why should we not?” say they. “Are we not brethren? Do we not believe in the same Lord? Have we not, after all, very much in common, and are not our differences so small that they really are not worth fighting about! Let us compromise with Rome, and then with her help we can speedily scatter the armies which Ingersoll, Huxley, and others are marshaling.” The outcome of all this is too obvious to admit of doubt. The beginning of the end has been reached. Orthodoxy has gone too far to retrace its steps, and Rome is so fully satisfied with her present position that she has no desire to retrace hers. A little while, and the most marvelous transaction of all historic time will be enacted in the union of Protestantism and Catholicism upon the basis of a recognition of the latter by the former as an indispensable factor in the work of the gospel. I have already remarked upon the estimate in which God must hold such a combination. I need say nothing more in that direction. There is no way in which the uniting of the forces of the Protestant world with those of the anti-Christ of the New Testament can be explained, except that the former has so far fallen from its original purity that it has at last become a part of the Babylon brought to view in the second angel’s message of Rev. 14:8. Here I must leave the subject for to-night.

GIVING THANKS.

By A. Smith

BY A. SMITH.
“In everything give thanks; for this is the will of God in Christ Jesus concerning you.” 1 Thess. 5:18.
Whatever is in the heart is very apt to find vocal expression. Therefore, language articulated or expressed in tone, look, or action, is a thermometer of the heart. Thankfulness for favors bestowed, or good enjoyed, between man and man, is a social grace essential to the well-being of communities; but when, in addition to the social duties we owe to our fellow-men, are taken into account the obligations we are under to our beneficent Creator and Redeemer, the field for the exercise of this grace becomes co-extensive with the capabilities of our nature. But how often does the voice of murmuring take the place of thanksgiving, or utter silence reign when fretting is repressed as being wrong. “These things ought not so to be.”
When we remember that all the ills we suffer in this life are the results, direct or indirect, of our fallen nature, and the fruits of our volition, and that every mitigation of that suffering, and every pure joy, is a gift of God, a token of his mercy and love, we shall find abundant reasons for thanksgiving. When we suffer ills, we shall be thankful that they are no worse; and when we enjoy a good, that it is an evidence of his mercy toward us, and a pledge of the more exceeding glory of the world to come.
Mingling with our fellow-men, the first greetings having been exchanged, oftentimes the condition of the weather is next mentioned and commonly disposed of as an evil, and then we are ready for the business at hand. But how few there are, even among professed Christians, who, though sometimes admitting the existence of a “fine day,” “a soft, cooling wind,” etc., ever thence turn their conversation to the evidence therein of the goodness of God. In our prayers we go through a form of thanksgiving to God; but if our hearts were analyzed, I fear that many times we should find ourselves lying to God.
In this section of the country the summer of 1883 was unusually wet, and farmers did not therefore raise enough crops to pay expenses; consequently, during the following winter much suffering might reasonably have been looked for among the poorer classes. But provisions and feed for teams continued low in price; a mild winter followed, characterized by little depth of snow, but constant and excellent sleighing, enabling farmers to market a great deal of wood and timber, and thus pay expenses. In the following summer, the earth produced bountifully, making up the loss of last year. But among the many with whom the writer has conversed upon this subject, he has not found one who has advanced the thought that the love and mercy of God is seen in all this, the marked good being acknowledged, but the hand of the Giver, never.
If men prosper they thank their “lucky stars,” or are entirely silent; but if they suffer ills, often their own fault, they curse God for it. The sick will send for a doctor who will put them through a course of medicine that would completely sicken and prostrate even a strong, healthy man, and then, if they get well the doctor gets all the credit; but if the patient dies, it is charged as “a dispensation of Providence,” which means that God is to blame for it.
A thankful spirit ought to be cultivated. If we were to note down all the mercies and blessings we enjoy even for a single day, we would be surprised at the abundant cause for thankfulness which the list would afford; and like David (Ps. 40: 5), we should find the mercies of God to be without number. Those who become soundly converted to God are often placed in perplexing circumstances, creating doubts and fears of their acceptance with God, and then chafe and murmur over ills that they cannot avoid. Such ones should remember that God, through his great love for us, has so ordered our surroundings as to bring to the surface every evil trait in our characters that they may be discovered and washed away in the blood of the Lamb. When in darkness and doubt for a time, let us apply Job’s consolation in like distress (Job 23: 3–10), and follow the instruction given by the inspired prophet of God (Isa. 50: 10), and give thanks even in affliction and tribulation, looking to the final recompense of reward. (See 2 Cor. 4: 17; Rev. 7: 14.) If Jesus, the sinless one was led up by the Spirit of God into the wilderness to be tempted of the Devil, why should we wonder if he is permitted to tempt us also that we may prove our loyalty to God, and our fitness for the inheritance of the saints in light? (See 1 Pet. 5: 6–10.)
“Afflictions may press me, they cannot destroy, One glimpse of his love turns them all into joy; And the bitterest tears if he smile but on them, Like dew in the sunshine, grow diamond and gem.
“Let doubt, then, and danger my progress oppose, They only make heaven more sweet at its close. Come joy or come sorrow, whate’er may befall, An hour with my God will make up for them all.”

SELF-DECEPTION

By Eliza H. Morton

BY ELIZA H. MORTON.
In this age of spiritual darkness, when Satan is working with “all power and lying wonders,” it is an easy matter to be self-deceived. The natural heart loves the flowery road, shuns the rugged cross, and would fain make wrong seem right; but when Christ by his Spirit illumines the heart, touches it with convicting power, and clearly presents duty, then the only safe way is to say:—
Whate’er the burden be, O Lord, I’ll gladly lift it now; Give me but strength to do thy will, And ’neath the yoke I’ll bow.
The motive power of true godliness is love, and the written word is designed to test that love, by presenting a perfect rule of life. Those who seek to evade its plain teachings or lessen the force of its requirements, deceive themselves, and venture on dangerous ground.
Persecution, ignominy, and contempt pave the pathway of present truth; and those “who would shine as the stars forever and ever” must be honest, bear trials, face opposition, crucify pride, and be “broken vessels, meet for the Master’s use.” Self-deception fades away before the searching light of the “law and the testimony,” and sin will eventually stand forth in all its hideous deformity.
Those who have known what it is to truly love an earthly friend, know something of the manifestations of affection. Kindly words, helpful deeds, and a constant watchfulness that seeks to show regard for another, even to the sacrificing of personal comfort and ease, are some of the tokens of love; and in the history of humanity instances have been known of life being laid down for a friend. Applying this principle of the heart to our relation to God, self-deception becomes impossible. If we love Christ as we would an earthly friend, we shall be devoted to his service, and make sacrifices for his truth. And how much more, how much greater, and how much deeper, than for an earthly friend should be our love for the one who by his own death purchased eternal joy for us!
Time hastens on. Satan is training self-deceived individuals for a final work of darkness. A solemn message of warning is sounding; yet, as in days of old, men’s hearts are hardened, and their eyes blinded. Awake, O slumbering ones! Examine your hearts, O careless ones! Consecrate yourselves anew, O faithful ones! Lift up your eyes, “little flock,” for the dawning brightness of one eternal day tinges the horizon, and soon the “watchmen will leave the walls of Zion,” and God’s marvelous work be completed in the earth.
Portland, Me.
Continue reading: HOW DIFFERENT THE INTERPRETATION!