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The Advent Review & Sabbath Herald, Vol. XXX, No. 18

DEVOTION TO THE CAUSE OF CHRIST.

The Advent Review & Sabbath Herald

Third-day, October 15, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Third-day, October 15, 1867

DEVOTION TO THE CAUSE OF CHRIST.

By John Norton Loughborough

BY ELD. J. N. LOUGHBOROUGH.
“For I have no man likeminded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s.” Phil. ii, 20, 21.
The truths of Scripture are sometimes presented in a positive, and sometimes in a negative form. In the positive we are directly told what we should do. In the negative we are told of the wrong course of the people, and what they are not doing; as in the above text, they are not seeking the “things which are Jesus Christ’s,” which reveals to us the fact, that it is well pleasing to God that we make the things which belong to Jesus Christ of more consequence than everything else. We design, in this discourse, to call attention, especially, to the manner in which Christians should live. We can only present a few thoughts on a subject of such magnitude as this. It is a subject that comprehends all the trials, conflicts, crosses, duties, and victories connected with the Christian warfare here, with the proper manner of meeting life’s events. The scene of life has been by some writers compared to weaving. The duties, crosses, trials, disappointments, and conflicts of life, are the warp, while our course of action in meeting life’s events, puts in the filling. The texture of the web of cloth we weave, depends on the grace we have to meet the ills of life, so that our peace be not marred, and our good temper disturbed by perplexities around us. As in literal weaving we find some coarse, rough, disagreeable-looking and feeling fabrics, while others delight the eye and the touch by their fine and beautiful texture and figure, so with the web of life. Some fret and worry, find fault with everything, scold at everybody, and keep themselves and all around them uneasy; they are weaving a very coarse fabric. They accommodate no one but themselves, and even interfere with the rights and interests of others in order to accommodate themselves. They are peevish, pettish, and hard to be approached even with the kindest address. The fabric they weave in life would well compare with coarse hemp cloth. But there are others, who ever delight in trying to do good, and make others happy around them, instead of murmuring at their lot and trials. You will hear them say, “My lot might be worse than it is, and is so much better than that of others, that I am content.” Instead of blaming others for all that happens, they rather question whether they did all in their power to help others. They have, in short, learned to bear grief without murmuring, and to scatter smiles wherever they go. Such characters are admired, and well compare with the beautiful web of cloth.
The great actuating principle that all must have in order to make much advancement in the life of holiness, is love. Love to God with all our hearts, and love to our fellow-men. In short, to properly guide our affections, that they may not be unduly set on objects which should occupy a minor place in our thoughts. The word of God establishes a gradation for our affections, and the man who follows God’s order finds himself in the love of God supremely; loving his neighbor as himself; seeking as earnestly to promote the salvation of his fellow-men as to secure his own salvation; looking upon property with less love than any other object, viewing it as only the mammon of unrighteousness,” to be made to fill its subordinate place, and be used especially in turning men to serve the God of Heaven. But, we inquire, does this state of things exist, or is it as when Paul wrote to the Philippians: “All seek their own and not the things which are Jesus Christ’s?”
That the love of God would not be abundant in the last days is evident from the description given of them by Paul in his letter to Timothy. 2 Tim. iii, 4, 5. This scripture we will quote here, not for the purpose of proving that we are in the last days, although every one must admit it who reads the testimony and views its complete fulfillment in every-day life around us; but to see how men lack the great principle of love.
“This know also, that in the last days perilous times shall come. For men shall be lovers.” But, I thought you said the principle of love would be lacking among men in the last days, and, here it says, “they shall be lovers.” Yes, they are lovers, but of what? “Lovers of their own selves.” Yes; and it is this inordinate love of self, which, we think, is the root out of which all these sins here enumerated grow. Let us see. “Covetous.” Why covet the things of others? To appropriate it to self, whom they so dearly love. “Boasters.” Certainly, they think much of their own qualities, abilities, &c., and must make a display of them to others. “Proud.” Pride of appearance, of ability, or of caste in society, all result from thinking of self “more highly than we ought to think,” and not thinking soberly, according as God hath dealt to every man a measure of faith. “Blasphemers.” I conceive that blasphemy is but the culmination of that pride of opinion, which leads a man finally to sit in judgment on the Spirit of God, and its work, denouncing it as the spirit and work of the Devil. See Matt. xii, 22–32. “Disobedient to parents.” The child disobeys the parent, because it thinks more of its own opinions and ways than it does of the parent, or their counsel and advice. “Unthankful.” Why thank anybody for favors when self is the all in all, and every thing you can grasp is viewed as yours by divine right. “Unholy.” Of course those who follow the course above marked out are impure, in thought, in motive, in word, and in action, and all because of an inordinate regard for themselves. “Without natural affection.” Where should we expect to see the closest bonds of love and sympathy if not in the Christian family circle? When each seeks to promote the interests and welfare of the other, and their hearts beat in tenderness for each other, it is a type of Heaven; yea, a little Heaven on earth. But, alas! in too many cases, even in Christian (?) families we see just the reverse. Bickering, fault-finding, murmuring, complaining, fretfulness, and “my husband don’t try to make it easy for me, but makes my lot just as hard as he can;” or “my wife don’t care how hard I work, and when I have toiled all day, I must be scolded because I have not worked a little harder, and done something for her comfort.” This is all the result of having more regard for self than for the other members of the household. A better state of things than this can be brought about, by considering that every member of the household has rights and privileges which we must sacredly regard. Each should make it their study to relieve the cares of the other and administer to their comfort; then all are made happy. “Truce breakers.” Bargain breakers. Like a brother I met not long since: He had made a fair contract to pay a man a certain sum of money at a certain time, providing he himself received it. He received it but found he could let it for more interest than he was paying on the debt, and did so, not only discommoding the brother, but displaying the same selfishness of which the above text speaks. “False accusers.” Self love leads men to clear themselves, and blame some one else for everything that happens. You will sometimes hear a great tirade against their neighbors’ cattle—such bad, unruly creatures, and blaming their neighbors for keeping such animals. But, perhaps, when all the facts are made to appear, their own fences were so low that but a slight effort was made to get into their fields by those dumb brutes who knew no better than to obey the instincts of their nature and gratify their wants with the best opportunity to procure food that presented itself. “Incontinent, fierce, despisers of those that are good.” These crimes grow out of their love of self, which leads them to gratifytheir carnal propensities, and to wreak their vengeance on all who oppose their peculiar notion of things.
Those who are really good, are taking the opposite course from this. Their lives are a constant reproof to those self-loving, ease-seeking souls, and in their hearts they despise them, and speak evil of them, calling them “old fogies,” &c. “Traitors.” Men turn traitors to accomplish their own selfish ends. “Heady, high-minded.” All can see that this pride and determination to have their own way is the result of inordinate self love. “Lovers.” But, I thought they lacked affection. Let us see what they love. “Lovers of pleasure more than lovers of God.” Then they do love God some? Yes; but they love pleasure more. They love pleasure more than God because the love of God would lead them to self-denial. But they love themselves, and therefore seek pleasure instead of following the humble, cross-bearing, self-denying way. Happy is he who fully heeds the solemn injunction of the apostle, “From such turn away.”
The query may arise, why are men professing godliness, in the last days left to thus go on and dishonor their profession. We think our Saviour has given an admonition concerning these times, which, if all professing to love his appearing would heed, they need not be in so sad a plight. “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth.” Here it is. Men are overcharged with earth’s cares, and do not take time to closely examine their own hearts every day, to see if their motives, affections, and desires are all right and pleasing to the Lord. No progress can be made in the service of the Lord without taking time for self-examination. Many know that they are making no progress, but they know not why. They know that they are hindered in the work of God, but they know not by what. To make progress, we repeat, there must be close self-examination. This self-examination must be entered upon with a desire to know the very worst of our case. With a determination, that, when we have found our errors, and those causes which hinder our advancement, we will put them away, and substitute in their stead, right ways, and correct deeds.
But with the mass in these times, business cares occupy the mind from early dawn till late hours at night, and but a few faint efforts are made to seek the Lord, and comparatively no time taken for self-examination. But, my brethren, if we pass carelessly on in this way, the day of God will certainly come upon us, finding us unprepared. Let us arouse to that condition, that it shall be more than our meat or drink, more than our worldly cares, to do the will of God.
The condition of the people in the last days is again illustrated by the teachings of our Lord in Luke xiv, where three calls are made to the supper, illustrating, as we suppose, the advent proclamation, in its three messages. When the call was made, “They all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it; I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come.” Many would not dare, perhaps, to say thus in so many words; but actions speak louder than words. They pursue their worldly cares, early and late, through thick and thin, rain or shine. All kinds of weather finds them at their post in their worldly cares. But they have no time for secret devotion, for self-examination. They hastily breathe out a few, faint petitions at the family altar, and rush into their business pursuits. Not having taken time to read the word of God, their mind is unfruitful through the day except with worldly cares. At evening there is an assembling of the saints. If they do not forsake it entirely, “as the manner of some is,” they have no exhortation to present there, but their testimony, if testimony they bear, is like the lamentation of some as presented by the prophet: “My leanness! my leanness! Woe unto me.” But the Lord has given us the doom of those who thus bury themselves with worldly cares, and endeavor to excuse themselves from activity in the cause of the Lord. You that are thus moving, and who involve yourselves in debt to have a plausible excuse for not lifting your proper burden in the Lord’s cause, read it. “For I say unto you, that none of those men which were bidden shall taste of my supper.” None who have excused themselves from entering earnestly into the Lord’s service, shall have any part in that marriage supper of the Lamb. May the Lord arouse us to a sense of these things.
If we look at the connection of the text we have selected we shall find that an accurate pattern is placed before us, which it will be safe to follow. It is not to follow one another, but Christ. See Phil. ii, 1–8. “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies.” The true child of God does find consolation in believing in Christ, and does taste the Spirit of God, but this lays him under obligation to do something: “Fulfill ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.” Then, if we have tasted the love of Christ, it becomes our duty to have in us the mind of Christ, and this will lead us to “Let nothing be done through strife or vain-glory; but in lowliness of mind let each esteem others better than themselves.” Here is a direct blow against self-exaltation. We may think ourselves “righteous, and despise others,” but let us admire that which is good in our brother, and if there be evil about him, prayerfully, carefully, and earnestly strive to convert and restore him, and not hastily cast him aside. “Look not every man on his own things, but every man also on the things of others.” Not look on the things of others with a covetous eye, and lay plans, and devise means to secure them at a small figure as our own. Many look on the things of others in this sense, and carry out the characteristic represented by the prophet: “It is naught, it is naught, saith the buyer, but when he hath gone his way, straightway he boasteth.” The sense in which we are to look on the things of others must be in the same sense that Christ looks upon us; considering what is for our interest instead of his own. If we look upon the things of others as well as our own, our aim will be in all our dealing with them to be sure that they obtain an equivalent for all that we obtain of them. While you may be advantaged in the bargain you are making, carefully weigh the matter, whether they are doing as well as they could do elsewhere. Place yourself in their position, and ask yourself the question, am I doing by this person just as I would be done by under similar circumstances?
But, the line is drawn still closer: “Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” What a lesson of love, disinterested love to man, and self-abasement to benefit others, is manifest here. Christ is presented, surrounded with all the glory, happiness, and beauty of Heaven. In the form of God. So God-like in his mind that it is no robbery for him to be equal with God; and, indeed, he was the counselor with the Father when man was created. As he stands in this high and glorious position, man sins, and is involved with his posterity in hopeless ruin. The Son of God beholds the state of affairs. Does he plead that some one ought to die to rescue man, and inquire if some of the angels cannot go, but that he cannot give up his exalted position and glory? No; but mark the amazing love! he proposes to leave his glory, his exalted position, and take a lower place that man may be saved. Does he stop in his descent in the scale of existence with the nature of an angel? Nay, for then he could not die, and death alone could make satisfaction for the guilt of man. He is “made in the likeness of men.” Hear again. Is he born among the wealthy, and highly honored among men? No; but in the depths of poverty. Laid at his birth in a manger. But, though so humble and mean in the eyes of men, angels bright and strong bow to worship the babe in the manger. Look also at his death: It is not on an easy couch, surrounded with luxury, and then laid out in state; but, “he became obedient unto death, even the death of the cross.” The most ignominious death; viewed as an accursed death among men, and the word of God even saying, “Cursed is every one that hangeth on a tree.” Why all this humiliation. Not for any selfish end, but, that mankind, yes, you and I, my hearers, might be saved. Have we the mind that was in Christ? Oh, may the Lord impress these truths upon our minds, and by his Spirit engrave the great law of love on the tablets of our hearts, that while here below our aim may be higher than self. May we realize that to seek and save our fellow-men is of more consequence than our own good, our own honor, or pleasure, or gain.
Look now at the testimony of Paul to the Corinthians. He says: “All things are lawful for me, but all things are not expedient; all things are lawful for me, but all things edify not. Let no man seek his own, but every man another’s wealth.” “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Giving none offence, neither to the Jews, nor to the Gentiles, nor to the church of God; even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.” 1 Cor. x, 23, 24, 31–33. Does Paul mean that he lowered the standard of truth to meet the doctrines and views of men? When with the Gentiles does he favor a plurality of Gods? When with the Jews does he teach them that they must be circumcised and offer bullocks and goats if they would be saved? Nay, verily. He says to the Gentile, “The times of this ignorance God winked at, but now commandeth all men everywhere to repent.” To the Jew he says, “circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God” is something. In his examination before Agrippa, he declares not only his doctrines in plain terms, to the king, but assures him that he is not ignorant concerning these things, for they were not done in a corner. If you read the writings of the apostles you find no one using greater “plainness of speech” than Paul. When he has the truth of God to preach, he tells it as it is, no matter if his own life is brought in jeopardy by so doing. What then can be the meaning of his testimony to the Corinthians? The expression, “Let no man seek his own, but every man another’s wealth,” shows that it is his intercourse and dealings with the Jews, Gentiles, the church of God, &c., to which he here makes reference. He would be careful in his course of action, to do nothing to put a stumbling-block in the way of any. Seeking all the while their spiritual profit, “that they may be saved.” He avoided the doing of some things that were even lawful to do. Some things that there would be no other sin in doing than the fact that it would jeopardize the salvation of those around him. So he viewed it as not expedient to do these things although it might be lawful. It would not edify, or in other words, it would have a tendency to drive them away from the gospel, rather than to bring them to a saving knowledge of the same.
If we would have that mind in us which was in Christ, we must move with the same carefulness, “Not seeking mine own profit, but the profit of many, that they may be saved.” This we will briefly try to illustrate. Suppose your neighbor, a poor man, has lost his cow. In his circumstances, with his large family, he knows he can get along much more economically if he keeps a cow. A cow he views as an indispensable need with him. But, alas! what shall he do? His own is lost, and he has no means to procure another. He has expected no such calamity and has made no provision for it. What he determines in himself to do is this: to buy a cow on time, curtail his expenses in some other directions, and save means to pay the debt. But now comes the important question, as he is a poor man, with nothing but his reputation as security, who will trust him for the cow? He looks over all his neighbors. Such an one is a sharper; I don’t want to buy of him. Another one makes no pretensions to fear God, or regard man; I fear he will take advantage of my necessity, and I dread to trust myself in his hands. While looking them all over he recollects having heard you say that you believed the great law oflove thy neighbor as thyself should actuate professed Christians in all their conduct and deal with men.” Remembering your talk, and supposing that you believed what you said, that you were soon to stand in judgment, he decides that you must be the man to favor him in his time of need? Now, my brother, is the critical moment with you; shall legality or expediency bear sway in this trade? It is your first deal with this poor neighbor; you may make a favorable impression upon his mind or you may ruin his soul. I beg of you, seek his salvation instead of his dollars. He comes to you, he tells the simple story of his loss, his situation, his circumstances, and what he proposes to do, and withal in simplicity tells you even the reason he selected you to trade with. You are not rich, but can spare him a cow of your number and give him six months in which to pay for it, just as well as not; but, love of gain steps in for a say in the matter, and suggests to you, “now you have the man in your power, you can treat him to just about such a bargain as you please.” You say, after hearing his story, I do not really want to sell any of my cows, but, I don’t know but I might, sir, just to accommodate you, let you have that cow on six months’ time. Yes, says the poor man, that is a very good cow I should judge, much like the one I lost. What are your terms on that cow? Well, say you, if I let you have that cow, I should want eighty dollars, and your note for it at 7 per cent. interest. The man is astonished and says, Neighbor So-and-so has a cow that he offered me, just like that, for seventy-five dollars, but he wanted cash down. Well, say you, that makes the difference. I would sell this one for seventy-five dollars cash in hand. After some hesitation the man decides to take you up at your terms, gives his note, and goes home with his cow. You perhaps are boasting to your family what a nice bargain you have made. Why, five dollars more for the cow than neighbor A. offered me, and then about three dollars interest. A fine thing, isn’t it? But stop this boasting, my friend; let’s look at your man with his cow. As he leaves your door he says to himself, “religion is all a farce. I had made up my mind almost to that before I heard this neighbor talk, but I took him to be a man of candor. I am deceived; his religion is just like the rest.”
You have made five dollars, have you? May that five dollars burn its way out of your pocket, and so trouble your conscience that you will make this trade right, and never make another like it.
Suppose that instead of this you had said, “Neighbor, I am sorry for you. I will let you have a cow. Here is one neighbor A. offered me seventy-five dollars in cash for but I did not wish to part with her then. I want to do something for you. You may have that cow at seventy, and I am so situated that I can wait; you need not pay me any interest, and if you have leisure days when you are out of work, come over and I will try and furnish you employment. Do you think there would be any different state of things?” In tears he would probably thank you for your kindness; and as he returns to his family, instead of claiming that there is no such thing as religion, he says, “Wife, that neighbor deals just as he talks; he has got a different kind of religion from these worldly-minded professors. I want to learn more about it.” He learns more, embraces the truth, and is saved in the kingdom of God. Do you lament about your five dollars? Let me tell you there is something to be done by you in this world besides gaining dollars.
But you say, “He made a fair bargain to pay me eighty dollars for the cow and seven per cent. interest; I can’t see as I cheated him, or that there is anything unlawful about it.” I trust you see with Paul, that there may be many things which are “lawful,” which are “not expedient.”
Again I would admonish you, in all your intercourse with your neighbors, use the greatest kindness. Have a cheerful greeting for them when you meet them; never allow yourself to treat them to irritated and piercing words. Do not use the truth as a goad to stir up strife with your neighbors. Be sure you exemplify before them the truths you hold. Then, with carefulness, and prayerfulness, introduce the truth to them; if it irritates, wait till another time; do not crowd their already wounded feelings. Leave them perhaps a tract, with the request that at their leisure they will read it. “If it be possible, as much as lieth in you, live peaceably with all men.”
We read important testimony bearing on this subject, in Rom. xv, 1–7. “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself; but, as it is written, the reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope. Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God.”
Here we are required to make the edification and good of our neighbor of more consequence than the pleasing of ourselves. And instead of having a spirit of censure and fault-finding, be sure to take all the blame on ourselves that we consistently and truthfully can. Especially does this scripture have a bearing on the church of God. They are required to have this mind toward one another that Christ exercised toward all. The result will be union of spirit and unity of action. Instead of accusing others of moving too fast or too slow, we will each strive to be benefited by the other: the quick brother be tempered with the caution of the slow brother, and the slow brother nerved up to action by the zeal of the quick one, yet both moving with such carefulness of each other that there is perfect union between them, so that “with one mind and one mouth” they glorify God.
As expressed in verse 7, we are admonished to “receive one another, as Christ also received us.” This is beautifully illustrated in Christ’s teachings: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, until seventy times seven. Therefore is the kingdom of Heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents [over nine million dollars]. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down and worshiped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow-servants, which owed him an hundred pence [about twenty dollars]; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not; but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So, likewise, shall my Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” Matt. xviii, 21–35.
In this testimony is presented the kindness of the Lord in forgiving the truly penitent; fitly illustrated in the forgiveness of a debt of nine million dollars. The course of ingratitude and the exacting spirit of the natural heart, is illustrated in the course of the man with his fellow who owed him the comparatively small sum of twenty dollars. Not only are we taught here how kind and merciful the Lord is to us, and that the same spirit of kindness should actuate us in our intercourse with our brethren and sisters, but we are taught, in the reversing of the merciful decision made in this case, that our course of action with our fellows is to decide the case whether we remain in the favor of God or not. Here is the manner Christ receives the repenting sinner. May we have a heart to cherish the same spirit of kindness toward all who strive from the heart to obey the Lord.
In Rom. xiv, 7–13, Paul again speaks of the position the true believer occupies, in the following words: “For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and the living. But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother’s way.”
Sometimes we find persons who claim that it is not of much consequence about them, for they have not much influence any way. This is not so. We are all creatures of influence. All exert an influence either for or against the truth, and as we cannot live entirely to ourselves, how important that our deportment be such that our influence shall ever be in favor of the Lord’s cause, and that our course shall not cause any to fall. If we look no higher than ourselves, we shall be very apt to wound others, but, if we make the good of our fellow-men and the advancement of the Lord’s cause of more consequence than every thing else, then shall we love and follow the wholesome advice of Paul as found in the 19th verse of the same chapter: “Let us therefore follow after things which make for peace, and things wherewith one may edify another.”
In order that we may exemplify in our lives the instructions we have already presented to you, we need to be in the position the wise man has exhorted us to occupy: “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” Prov. iii, 5, 6. The import of this text is not, as infidels tell us, that the Bible requires men to throw away their judgment and their reasoning faculties; but its meaning is evident: that we should not endeavor to substitute the natural inclinations of the carnal heart for the commandments and ways of the Lord. That this is the true meaning is evident from the statement, “In all thy ways.” Not simply thy words, but in all thy doings in life. “Acknowledge him.” If we maintain this kind of deportment, his promise is: “He shall direct thy paths.” We cannot certainly expect the Lord to guide us, if when he has taught us his will we take, in preference to that, our own feelings and desires to guide us. To thus acknowledge the Lord will not cause us to throw away our judgment, but to exercise it in an expert manner, as will appear by reading Prov. ii, 1–9. “My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous; he is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.”
If we thus live, then, indeed, shall we heed the divine command: “Honor the Lord with thy substance, and with the first fruits of all thine increase.” In doing this, we certainly shall be making the Lord’s cause and its advancement of more consequence than everything else. Then may we expect the Lord to verify, on his part, the promise: “So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.” Prov. iii, 9–10.
To effectively carry out this great law of love we must realize that our help is in God, and at all times place only a proper estimate on ourselves; not thinking of ourselves “more highly than we ought to think,” but ever walk as admonished by Jeremiah: “Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this: that he understandeth and knoweth me; that I am the Lord which exercise loving kindness, judgment, and righteousness, in the earth; for in these things I delight, saith the Lord.” Jer. ix, 23, 24.
But before we leave the subject we will notice the circumstances under which Paul penned the words of our text. He had sent to the Philippians, to aid them in the gospel, Epaphroditus, of whom he says: “My brother, and companion in labor, and fellow-soldier, but your messenger, and he that ministered to my wants. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. For indeed he was sick nigh unto death; but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation; because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.” Verses 25–30. The course of Epaphroditus certainly proves that he regarded the things that belonged to Jesus Christ of more consequence than his own things, in that he made them of more importance than his own life.
Paul found it necessary to send the Philippians still further aid, and he says to them, “But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s.” Verses 19, 20. Here we have, in the person of Timotheus, an individual whose whole soul was wrapped up in the prosperity of the Lord’s cause. So long had he cared for the spiritual prosperity of God’s people that it had become second nature, “natural” for him to care, and labor for their prosperity. Here, indeed, is an illustration of that spirit of sacrifice and consecration which is acceptable with God. My brother, my sister, have you this spirit of devotion to God’s cause? Do you make the salvation of your fellow-men, and the advancement of God’s cause of more consequence than earthly good? Are you longing in anxiety, planning what you can do, and praying often, earnestly, and in faith, for the salvation of your fellow-men? Do you spend sleepless hours in anxiety about your worldly affairs, and have no anxious moments for your fellow-men? Do you excuse yourself from activity in the salvation of men because you are not a minister? If you are a minister do you love ease, and seek only to go where everything will be just adapted to your comfort? Do you content yourself with simply preaching a few sermons per week that may pass as a week’s labor, and draw your pay, and rest content there? Do you labor “in season, out of season?” Are you urging the truth upon those hearts that are not closed against it wherever an opportunity presents? Do you visit from house to house, pressing home with earnestness, yet with tenderness and love, upon God’s people, the importance of having on the armor, walking in the light, and maintaining a life of entire consecration to God? Whoever you are, minister or layman, whatever position you occupy in the church, whatever place you fill in God’s cause, do you realize that the heavenly race demands your zeal, and that you should love God and enter upon the service of his cause with all your heart? Are you serving the cause in any of its departments where your support depends upon that cause; do you content yourself with what that branch of the cause can consistently afford you? or is worldly gain your object? Do not, I beg of you, like Hophni and Phinehas “kick at the sacrifices of the Lord;” but, like a true servant of the Lord, be content with that which may be needful while the Lord’s sacrifices are in seething. 1 Sam. ii.
May the Lord help us all to answer these questions in the fear of God. The Lord is coming; the work of preparation for that event is going on. Thousands about us are exposed to ruin. A responsibility rests upon those who have the light, to enlighten and arouse them that can be reached, to get ready. Shall we play with the trifles of earth, and leave our fellow-men to go to ruin? If we do it, we shall go to ruin ourselves. If we gather not with Christ we scatter abroad. May the Lord wake up his people to take hold with activity of the mighty work which is before us, and every one zealously labor to pull souls out of the fire, that we be found awake and thus save our own souls. Amen.
Continue reading: PATIENCE.