“A MAN may keep every one of the commandments, and yet not be a Christian.” Thus boldly, publicly, and emphatically, declared a minister not long since. Is it true? We had the privilege of as boldly, publicly, and emphatically denying the truthfulness of the statement. But there are some who believe in the perpetuity of the law, who think it true that a man may keep all the ten commandments without being a Christian. It becomes, therefore, a matter of no little importance to determine, if possible, the exact truth in the case. We are firmly of the opinion that perfect obedience to the law of God will constitute a perfect Christian. It is represented otherwise by those who teach the abrogation of the law. And it has ever appeared to us that the assertion, that a man may keep all the law and not be a Christian, is designed to belittle the character and sacredness of that holy law, and make it appear as a thing of insignificant importance. We are quite sure if this is not always the design of such teaching, it is the tendency.
We will now submit a very few reasons deduced from the Scriptures of truth, which we consider of sufficient weight to decide the matter. We will first offer an illustration that will assist, perhaps, in getting at our thoughts upon the subject. Suppose neighbor A has a farm adapted to grazing. He employs B to take care of his stock. He informs B that his whole duty consists in caring for his flock. For a time he is obedient and faithful, but one day he wanders from the farm and crosses a stream, and when once over finds to his regret that he cannot return without assistance. Now while B is in this position his whole duty as a servant of Mr. A is the same as when he was on the farm, caring for the flock, but now he has placed himself in a position where he cannot do his whole duty. Now suppose Mr. A takes pity on B, pardons his wrong, bridges the stream, and permits him to return to his post of duty. Now he can do his whole duty, which, while on the other side of the stream, he could not do.
Now it appears to us that the history of the human family presents nearly a parallel case. While man was in Eden, before he had sinned, his whole duty was summed up in the moral law. After he had departed from God by sin or transgression, his whole duty was the same as before, but he has now placed himself in a position where he cannot do his duty without assistance, any more than B could care for his master's flock while over the stream. But God takes pity upon helpless man, bridges the stream, institutes the plan of salvation, whereby man may come back to the Father and do his whole duty, which he could not do while away.
How is it then that we may get back to the Father where we may keep his holy law? “Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me.” John 14:6. Then is it not plain? No man can do his whole duty without first coming to God through Christ. He must comply with the terms of the gospel before he can keep the ten commandments. The sinner must be slain by the law before he can be made alive unto God. He can be made alive unto God only through the Lord Jesus Christ; and he must be made alive unto God before he can perfectly keep his law. Thus we may understand how the law of the Lord converts the soul, Ps. 19:7, and how that fearing God and keeping his commandments is the whole duty of man. Eccl. 12:13.
Out of many proofs and considerations that might be offered to sustain the same idea, we will submit but one more, which we regard as entirely conclusive. It is the language of Paul in Rom. 8:7, 8. “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.”
Can we be mistaken in our conclusion? The sinner that is in the flesh, that is carnally minded, cannot please God, cannot become subject to his law, it is impossible. Then comes the question, How is the carnal mind, that stands in the way of keeping the law of God, to be taken away? This question admits of but one answer, namely, Through Christ only, or by complying with the gracious terms of the gospel. Can carnality be put away? This point will not be disputed.
The sinner comes to Christ humbly confessing his sins, finds pardon, has the carnal heart removed, and then goes on to obey the law of God, which he was never in a condition to obey before. Now is not such an one a Christian? Most assuredly. Without conversion, no man can keep the law of God, and conversion can never take place without Christ and the gospel. The law of God cannot be too highly appreciated. But while we talk of its beauties, its importance, and its sacredness; oh! may we never forget to square our lives by it, through faith which is in Christ Jesus.
H. A. St. JOHN.
Prayer.
By J. H. Waggoner
Our duty in regard to prayer we learn both by precept and example. In this examination, I confine myself to the New Testament. The Saviour gave directions which ought to be studied by all.
1. Do not pray to be seen, or heard, of men. Carefully avoid all hypocrisy in the worship of God. But the direction to enter into thy closet, etc., does not forbid public or social prayer in their places. Jesus prayed in the presence of his disciples; and the apostles frequently prayed together. The remarkable prayer of the Saviour in John 17 was before his disciples; and several instances of social or public prayer are given in the Acts of the Apostles. But in a spirit of reverent devotion all else should be comparatively lost sight of, and the great thought of coming into the presence of the mighty God fill the mind.
2. Use not vain repetitions. This is said to be a fault of the heathen; and it is also a fault more common, perhaps, than any other among Christians.
(1) In the use of set forms and phrases. These become so common with some people that they are used without any regard to fitness of time and circumstance. They have heard them so often used that they seem to think they are prayer, whenever and however spoken. In using stereotyped phrases there can be but little devotion or real worship.
(2) Repetitions are often indulged in when the spirit of prayer is not present, and the speaker seems to think it necessary to pray about a certain length of time. When we consider the examples of prayer, we shall see how greatly they are mistaken in this. A person who goes over the same ground, and reiterates the same thing, not because the soul is burdened with the subject, but because the time must be filled out, or who utters old, set forms of speech, not because they express a present want, but because they are often used in prayer, no more worships God than did the Pharisee who prayed at the corner of the street.
(3) There is a common form of repetition in prayer which is highly irreverent; it is the constant use of the divine name. The name of the Deity, in any of its forms, is too sacred to be used lightly, or to be spoken unnecessarily. Nothing can be more painful than to hear sentences disjoined and broken up with constant repetitions of sacred titles. Sometimes the speaker seems at a loss how to complete the sentence commenced, and the names or titles of the Father and Son are thrown in as helps, either to gain time, or to connect that which would otherwise appear incongruous. Did reverence permit, I would give some illustrations of prayers frequently heard. This is taking the name of God in vain, and cannot be acceptable to him. The Hebrew people were superstitious, we think, in regard to the use of the divine name; but to some extent their example is21worthy of our attention.
I knew a preacher whose use of the name of Deity in the pulpit was shockingly irreverent. He seldom spoke of the earth, directly, but would frequently speak of it as the footstool, using the name found in Rev. 16:14. I have often heard a single sentence in prayer containing the names of the Father and Son in various forms, mixed up in the most commonplace petition, without any appearance of special fervency to justify it.
3. Prayer should never be an attempt at doctrinal discourse. Prayer is petition—not teaching. It should never contain rhetorical flourishes, nor attempts at fine figures of speech. Some excuse themselves from praying because they cannot use good language. A sick child, burning with fever, would not hesitate to ask its mother for water, because it was not learned in language nor fluent in speech. Prayer should be the expression of the heart's earnest desire for what we need, in the simplest language possible. Simple language is not inconsistent with the most elevated style. Gen. 1: 1-5, is a most sublime composition, but a model of simplicity of expression. If the heart feels, the tongue can speak; or if the heart be overburdened, and the Spirit assists, making intercessions even with groanings that cannot be uttered, still it is prayer. But this latter belongs more especially to secret prayer, for social prayer should be adapted to those present. Private prayer is not appropriate for public occasions. Very seldom should we pray with others where we cannot use the pronoun “we.” It is inappropriate and wrong for one to professedly lead others in prayer, and then pray concerning things in which they can have no interest, and of which, perhaps, they have no knowledge.
4. Prayer should be with consideration. We should not presume to go into the presence of a Governor to present a petition or ask a favor, without considering what we wanted, and then we would ask in appropriate language; and not only our language, but our manner, would indicate our respect and reverence for the personage whom we addressed.
5. For the length of prayer, no rule can be given. The Saviour said, “After this manner, pray ye,” and then offered a prayer of less than one minute. In presenting the case of the Pharisee and the publican, he put six words in the prayer of the publican, a humble petition for mercy, and about five times as many in that of the Pharisee, which was a pompous address, rather than a petition.
His prayer for his disciples at their last meeting before his crucifixion was less than five minutes in length. The prayer of the apostles on the occasion of choosing a successor to Judas is contained in two verses. Somewhat longer is that which was offered when they were threatened and commanded to preach no more in the name of Jesus, recorded in Acts 4:24-30. Doubtless in secret they often prayed at greater length; but when the Saviour left his disciples to go alone to pray in the garden, but a few words are recorded, though his soul was in an awful agony; and these words were repeated as he went again, adding a few more words of resignation and submission. While no limit could be placed upon private devotional petitions, enough is learned from the Scriptures to warrant the advice given by an eminent Christian: “Let your prayers be short, frequent, and fervent.”
J. H. WAGGONER.
Old and New.
By R. F. Cotterill
UNIVERSALISM is one hundred years old. Its centenary has been celebrated. The truth is much older than that. Still antiquity does not prove a thing to be true or false; for truth and error have been contemporaneous, and run parallel, ever since the first lie was introduced into the world, when the serpent said unto the woman, Ye shall not surely die. Since the first lie was believed, truth and error have existed in the world.
But there is this remarkable difference between truth and error. Truth is of God, and like God it does not change; but error is constantly changing its form—assuming some new dress to hide its deformities—that it may pass for truth. Truth is simple and easily told. It is so palpable that it requires no extraordinary faculties to affirm it, provided we are willing that the truth as it exists shall be truth. Not so with falsehood and error. One lie needs ten more to make it believed. The support of error taxes the inventive faculties of the mind to the utmost. Hence new discoveries and inventions are in constant demand.
We have a good illustration of this in the medical profession. The people have the idea that when sickness is upon them, which is the consequence of the violation of the physical laws of our being, they must, instead of returning to obedience to those laws, swallow something to make them well. This calls out all the wonderful discoveries of the all-healing medicines that flood our land. And as long as this fundamental error exists in the minds of the people, so long will quackery flourish, and the inventive genius will be taxed to discover the true panacea, the all-healing balm, which is to supersede all others, restoring health to our degenerate, and degenerating, dying, race, and fill the pockets of the discoverer; especially the latter.
To regain health we must go back to temperate living, and the observation and obedience of the physical laws of our being. And to obtain the truth and moral health, we must follow the directions of the Word of God: “Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.” But the response of the people is, “we will not walk therein.” Jer. 6:16 Hence the constant demand for new discoveries. The doctrine of the conversion of the whole world, and Universalism, both cry, Peace and safety; one to a favored race in the future. The other to all men, past, present and future. They are not twins, for one is about two hundred years old, the other one hundred. In these progressive times the latest invention always claims to be the best; and if God is to compel the conversion of the whole world, notwithstanding the increasing wickedness and unprecedented corruption of these last days, would it not be a still greater improvement to decree the salvation of all those who have died in their sins?
And just here another child is born, completing the trio, or trinity, of doctrines, corresponding in a considerable degree, though advancing by steps of about a hundred years each. Spiritualism, the latest improvement, combines the improvements of the two former, and claims, of course, a decided preference over any of its predecessors.
But what about Adventism with its new teachings? The new teachings of genuine Adventism are all found in the old Bible. We go back to the fountain of truth, and sustain the truth that was contradicted by the first lie, namely, Ye shall not surely die. We search up the old paths—obedience to all the commandments of God, obligations that have existed ever since God made the world in six days and rested on the seventh. We teach “repentance toward God, and faith in our Lord Jesus Christ,” as the only preparation to pass the test of the Judgment, and stand before the coming One, who is to be revealed from Heaven taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ. These are some of the new things which we find in our old Bible; and we content ourselves with repeating those truths which have been true from the beginning, and obeying those commandments which date from the creation. Hence we are saved the trouble of inventing something to meet the exigencies of the times. We are thoroughly furnished in the Scriptures of truth. And we recommend to all to reject the wonderful discoveries of these latter times, and seek for spiritual health and eternal salvation in obedience to the established laws of our Creator and Redeemer.
R. F. COTTERILL.
Cheering.
By John Norton Loughborough
I TAKE the liberty to insert in the SIGNS some words of good cheer which I have received from different parts of the State in my missionary correspondence. The first is from Red Bluff, district No. 6. This district consists of about 12 members, but these are so scattered that they have had no quarterly meeting for one year until the present quarter. Respecting this meeting Bro. Drew writes:—
“Our good quarterly meeting is in the past, and although some had to travel from ten to fifty miles to attend it, we all felt that it was good to be there. Best of all we can truly say that the Lord was there. All felt a desire to be more consecrated to the Lord and to the precious cause of present truth.” The expression of all was, “I feel of good courage.” May the Lord set his seal to the work.
“On Sabbath we had an interesting Bible class. On Sunday our business meeting was held, and we tried to remember the various efforts to extend the truth.”
Of the same meeting Bro. Disher says:— “About all the members of the Red Bluff church were present. We had a good meeting, for the Lord was with us. If we all live up to the promises there made we may expect more of the Lord’s favor.”
Bro. Puls also says of the meeting: “I think all were encouraged to press on in the right way. I realize the importance of the work more than ever before, and the need of strength from the Lord to overcome my sins. I will do all I can to get subscribers for the SIGNS. ’Tis sweet to work for Jesus.”
Bro. Judson, writing from San Diego, says of the work there: “Bro. Bandy did quite a work in distributing Reviews, SIGNS, and tracts, while selling grapes. He said the people accepted the SIGNS and tracts, very freely the first time he presented them, and the next time they asked for them and said that they were more hungry for such reading than they were for the grapes.”
Bro. Rice who has been home from the State Normal School to visit his friends, says “a great interest is awakened in Colusa County by reading. The people are anxious for a minister to come and preach present truth to them. The way is all prepared for a good work there.”
Let us all be encouraged to scatter the truth, especially let the SIGNS OF THE TIMES, our excellent paper, be placed in the hands of the people. J. N. LOUGHBOROUGH.
Ohio.
YELLOW SPRINGS.—Eld. H. M. Kenyon held meetings with the Bowersville church at the above-named place, Dec. 22–25. He also reports meetings held with the churches in Waterford, Bellville, Hamler, and Bowling Green. In each of these places Systematic Benevolence for 1877 was re-arranged and instructions and encouragement given in the Tract and Missionary work.
BELLVILLE.—Eld. Wm. Cottrell who was obliged to leave this place on account of his wife's getting badly hurt, returned to his field of labor Dec. 1. The interest, however, was somewhat abated, and he now expects to commence a course of lectures next in Independence.
The Churches.
(Condensed from Review and Herald.)
Michigan.
CARSON CITY.—A little over two years ago there was not a Sabbath-keeper in this place. It was then that Bro. A. O. Burrill, accompanied by Bro. E. Van Deusen, pitched a tent here and commenced giving lectures. As the result of these meetings some forty good substantial persons have been gathered together in church capacity. And it is with pleasure that Eld. Smith in his report of a meeting held here Dec. 16 and 17, for the purpose of dedicating their house of worship, makes the statement that “the house was all paid for and there was no necessity of calling for anything from those present. This was in marked and pleasing contrast with the dedication services of the two other churches of the place, which took place only a short time ago, and which consisted principally in pressing the congregation for contributions to meet the debt incurred in building.”
BURLINGTON.—Eld. Smith also reports a good meeting in this place, Dec. 30 and 31, on the occasion of dedicating their church, “for which,” he says, “enough has been pledged, really or prospectively, to cover all expenses incurred by building thus far. On Sunday forenoon, at the dedicatory services, the house was crowded and the best of attention was given. Seven pointed and earnest discourses were given, Bro. E. R. Jones speaking twice, and Bro. M. B. Miller and H. M. Kenyon, once each.”
Iowa.
PERU.—“The interest to hear,” says Eld. R. M. Kilgore, who labored about four weeks in this place, “was good all the time. Once we had to close the door against those without, for there was no room within. Eight new ones were led to take their stand on the side of the truth, and two others who had formerly obeyed the truth returned again to the fold with renewed zeal and courage, having, as one of them remarked, ‘learned a good lesson.’ The former elder of the church having resigned, Bro. John M. Brown was elected to fill the vacancy.
KNOXVILLE.—Eld. Geo. I. Butler has been laboring in this place several weeks, lecturing evenings to outsiders, and holding meetings in the day time for the benefit of the church. Bro. Minos Miller was elected and ordained elder. Bro. Geo. Howell was chosen clerk.
STATE CENTER.—This church is, perhaps, the strongest in the Iowa Conference both in numbers and financial strength. The brethren here have built a new meeting-house and have furnished it creditably. Eld. Butler who attended the dedication says “the house was packed full of citizens, and the whole affair passed off pleasantly. The house is a credit to the village and to our people.”
Wisconsin.
STURGEON BAY.— Eld. John G. Matteson says that “there are about fifty Sabbath-keepers in this vicinity. A few are Norwegians, the rest Americans. They embraced the truth last winter when Bro. Decker preached here. Some have not yet cleansed themselves from the use of tobacco, but they will either do so or go back to the world. I am trying by the grace of God to encourage them to choose the first.”
KNOWLTON.— Bro. Geo. C. Tenney has given two short courses of lectures in this place. The second was well attended, but the lumber season coming on, the people went into the woods, thus cutting the meeting short before the interest was developed. Two families, however, began to observe the Sabbath, and he has hopes of others when he can return to finish up the work.
Kansas.
OSAGE CITY.—Bro. J. Lamont, while on his way to Jefferson, stopped in this place to stay over night with a family of Sabbath-keepers. At their urgent request he began meetings the next evening in their school-house, and in two weeks seventeen had signed the covenant and several others were keeping the Sabbath. A Sabbath-school had also been organized with an attendance of over thirty.
New York.
STANWIX.—By advice of the Conf. Com., Bro. S. B. Whitney commenced meetings in this place which is about two miles from the city of Rome where Eld. Canright was so successful, a short time since, in raising up a church and in erecting a house of worship. May the blessing of the Lord attend his labors.
Tennessee.
NINE MILES.—In order to reach this place Bro. Orlando Soule states that he was obliged to walk over fifty miles, after which he was glad to find a friendly shelter at the home of a Sabbath-keeper, just at close of day. Up to the time of reporting he had held nine meetings with them, baptized one, and organized a church of five. Having obtained the use of the Methodist church, he now expects to give a course of lectures in that place, and asks the prayers of the brethren.
Solano Co., Cal.
By W. M. HEALEY
For the last two months we have been sowing the seed of Bible “Truth” in this County, commencing at the little town of Elmira where we held twenty-five meetings in the M. E. Church (south). An effort was made to meet our positions, not with the “Word of the Lord,” but with the lock and key argument. The house was built with the express understanding that it was to be free for any and all denominations as several non-professors had contributed toward its erection for that purpose.
The Methodists gave as a reason for closing the house that I had offered books for sale in it on Sunday, and the same day (being Sunday) they took up a contribution to purchase a stove. They also claim that the fourth commandment only requires the observance of the seventh part of time. Now I was weekly observing the seventh part of time. Then pray what evil had I done? “O consistency, thou art a jewel!”
But some seed fell into good ground, and we followed the interest to Binghamton, where we held twenty-six meetings with some good results. There are ten or twelve adult persons keeping the commandments as the result of these labors, and we hope for more soon. We are having regular Sabbath meetings at Binghamton. I have given six discourses in a school-house six miles north of Elmira, where there seems to be a growing interest to know the full reason of our hope. Last night I spoke there on the subject of Spiritualism and was challenged by a Spiritualist lecturer from Winters to debate the question from a Bible standpoint, he claiming that the Bible indorses it. Pray for us that in this discussion God’s word may be triumphant.
W. M. HEALEY.
Jan. 5, 1877.
The Loom of Life
We sleep, but the loom of life never stops. The web which was weaving when the sun went down, is weaving when it rises again.
Riches Cannot Answer for You
You must answer for riches, but riches cannot answer for you.
The Retired Merchant.
A London merchant engaged in Mediterranean commerce, had successfully prosecuted his business, and amassed what all merchants desire, an ample fortune. His, indeed, was a princely one. He had purchased a large and beautiful estate in the country, and had built and furnished a splendid mansion in town, on the Surrey-side of the river, and now that he was verging towards sixty, he concluded to retire and enjoy the remnant of his life in peaceful leisure.
He negotiated for the sale of his abundance-making business, and sold it for another fortune. He then retired. He was a bachelor. He had his halls, his parlors, dining rooms and drawing rooms, his library and cabinets of curiosities. The floors were covered with the most mosaic specimens of Brussels and Turkey carpeting, the furniture was of the most complete and exquisite selections, the walls were adorned with splendid mirrors and with classic paintings, and fine linen decorated all.
Carriages, horses, grooms and servants were at his command. Books, pictures and engravings were at hand to interest him. The daily and the weekly papers, and the periodicals, brought to his table all the news of the great world, and his friends and his acquaintances paid him homage. How happy must the man be who has all this!
He was not happy. He had no aim, no motive. The zest with which he read the papers when he was a merchant, he had lost now he had ceased to be engaged in commerce. A storm, a fleet, a pestilence along the Mediterranean shores, was full of interest to him before, because he had investments there. Now, they were of no consequence to him. The views and aims of government were watched by him before with searching scrutiny, because his destiny was bound up with theirs. The parliamentary debates were of the greatest consequence before, as indicating British policy; but that to him now ceased to be an object of importance. His fortune was achieved, his course was run, his destiny fulfilled.
Soon, every thing and place appeared to him one uniform and universal blank. His beautiful apartments were unused, his carriage and horses unemployed, his books unread, his papers unopened, his meals untasted, and his clothes unworn. He had lost all enjoyment of life, and contemplated suicide.
Saturday night arrived, and he resolved on Sunday morning early, before the busy populace were stirring, he would make his way to Waterloo bridge and jump into the river, or tumble off.
At three o'clock, he set out on his final expedition, and had nearly reached the bridge, the shadows of the night protecting him from observation, when a figure stood before him. Amazed at being seen by any one, he turned out of the path, when the figure crouching low before him, revealed a tattered, miserable man, bearing his head in abjectness.
“What are you doing here,” inquired the retired merchant.
“I have a wife and family, whom I can't help from starving, and I am afraid to go and see them. Last night I knew they would be turned into the streets,” replied the man.
“Take that,” replied the merchant, giving him his purse, with gold and silver in it—thinking to himself, “how much more useful this will be to him, than in my pockets in the water.”
“God bless you, sir.—God bless you, sir,” exclaimed the man several times, kneeling before the astonished merchant.
“Stop,” said the merchant, “do not overwhelm me so with your thanksgivings—but tell me where you live.”
“In Lambeth, sir.”
“Then why are you here this morning?” said the merchant.
“I do not like to tell you,” said the man. “I am ashamed to tell a gentleman like you.”
“Why so?” replied the merchant.
“Well, sir,” replied the man, “as I had not a single penny, and did not know how to get one, I came here to drown myself, although I knew ’twas wicked!”
The merchant was astonished and appalled, and after a long silence, said, “Sir, I am overwhelmed with wealth, and yet I am so miserable that I came here this morning for the same purpose as yourself. There’s something more in this than I can understand at present. Let me go with you to see your family.”
The man made every excuse to hinder the merchant, but he would go.
“Have you lost your character?” said the merchant.
“No, sir,” replied the man, “but I am so miserably poor and wretched—and, for anything I know, my wife and children may be turned into the street.”
“Why are you out of work and pay?” resumed the merchant.
“I used to groom the horses of the stage coaches,” said the man, “but since the railroads are come up the coaches are put down, and many men, like me, have no employment.”
They plodded on their way, two miles of brick and mortar piled on either side. At last they came to a third-rate house, when a rough, common-looking woman opened the door and shutter. As soon as she saw the man, she let loose her tongue upon him for all the villainy in the world, but something which passed from his hand to hers hushed her in an instant; and observing the merchant, she courtesied to him quite civilly.
The man ran up stairs, leaving the merchant and woman together, which gave the former an opportunity to make inquiries. Having satisfied himself that want was the crime of the family, he told the woman who he was, promised to see her paid, and induced her to set on and cook a breakfast for the family, and supply them with any thing which they needed.
The man returned, and the merchant went up stairs to see, for the first time, the wretched family in rags, dirt, and misery. He comforted them with hope of better days, and bidding the man take a hasty meal below, took him with him, and helped with his own hands to load a cart with bed, bedding, clothes, furniture and food for the family.
The man was gone, and the merchant for the first moment, reflected on all that had passed. He was relieved of his misery by doing something for another, and out of mere selfishness he resolved on doing good to others, to prevent the necessity for drowning himself.
He employed the man in his stable, removed the family near, and placed them in a cottage, sending the children to school. Soon he sought out misery to relieve, and was led to consider the cause of all misery—sin. He turned to God and found Him—and sought to turn his fellow sinners.
He aided every good word and work, and was the humble teller of his own humbling story. He had been a merchantman seeking goodly pearls—and having found the pearl of great price, he went and sold all that he had, and bought it—and the retired earthly merchant became an active heavenly merchant.
Honesty.
Honesty is the outspoken truth, revealing the real character. The term honesty signifies justice and uprightness. A man is honest because it is his policy to deal honorably with all with whom he may have intercourse. When he sells you an article he demands an equivalent. The sharper covets more; he fills his purse at others' expense and generally gets the best side of a bargain.
Honesty in all things is a virtue few attain. Many conceal their true character under a cloak of deception. We are dishonest in a great many ways—in language, deed and action. Our lives are made up of little things; it is in these little things that we are the most dishonorable—more so, perhaps, than in larger deeds.
Honesty is the best business qualification any young man can possess. Starting in life with the determination to lead an honorable career, you have a foundation at once secure, like a cornerstone upon which your future prosperity rests. Honesty believes in quick sales and small profits; in the one-price system. Honesty is not lavish in his statements, but represents his goods as they are, their merits and defects; uses no trap-like devices to swindle the unwary.
The most notable example of true honesty was George Washington. Always methodical and equal to his promises, he gained a world-wide reputation as a trustworthy man. The adage,—“A wrong confessed is half redressed,” is a splendid one. Dishonesty may prosper for awhile, but honesty is the most successful in the long run. Men most prosperous in all the thoroughfares of enterprise owe their good fortune to judicious dealing and uprightness in business.
The great need of the day is more honest men. We see at the present time crime, extensive defalcation and bartering for gold. Honesty insures a clear conscience; it insures peace of mind; it promotes confidence in each other; and above all it is the noblest of virtues.
The Infinite Presence.
By Whitehead
I gaze aloof,
On the tissued roof
Where time and space are the warp and woof
Which the King of kings
As the curtain flings
O'er the dreadfulness of eternal things.
But could I see,
As in truth they be,
The glories of heaven that encompass me,
I should lightly hold
The tissued fold
Of that marvelous curtain of blue and gold.
Soon the whole,
Like a parched scroll,
Shall before my amazed sight uproll;
And without a screen,
At one burst be seen
The Presence wherein I have ever been.
Oh, who shall bear
The blinding glare
Of the Majesty that shall meet us there?
What eye may gaze
On the unveiled blaze
Of the light-girdled throne of the Ancient of Days?
Christ us aid!
Himself be our shade,
That in that dread day we be not dismayed.
—Whitehead.
The Intelligence of Brutes.
FROM “The Harmonies of Nature,” an interesting volume published by the Appletons, we extract the following paragraphs on the intelligence of animals:—
As the mammalia are man's nearest relations, in a physical point of view, they are also endowed with an intelligence superior to that of the other animals, and not seldom prompting them to actions which seem rather to belong to the sphere of reason than to that of brute instinct. The chimpanzee, for instance, will lock and unlock a drawer, will thread any needle, and cannot be taken in by the same thing twice.
A dog in a monastery, perceiving that the monks received their meals by rapping at a buttery door, contrived to do so likewise, and when the allowance was pushed through it, and the door shut, ran off with it. This was repeated till the theft was detected.
Another dog, belonging to Mr. Taylor, a clergyman who lived at Colton, near Wolsely Bridge, was accused of killing many sheep. Complaints was made to his master, who asserted that the thing was impossible, because he was muzzled every night. The neighbors persisting in the charge, the dog one night was watched, and he was seen to draw his neck out of the muzzle, then to go into a field and eat as much of a sheep as satisfied his appetite. He next went into the river to wash his mouth, and returned afterwards to his kennel, put his head into the muzzle again, and lay very quietly down to sleep.
Mr. Morland, a surgeon in Paris, had taken into his house the dog of a friend which had broken its leg, and good-naturedly cured it. Sometime after, the dog scratched at the door of Mr. Morland's study, and, on being admitted, introduced another dog, to whom some accident had happened, and who could hardly crawl along after his guide. The first dog plainly showed by his caresses what he wanted, and the surgeon admiring his sagacity, took charge of his protégé and cured him likewise.
As the elephant surpasses all that breathes on dry land in bulk and muscular power, his mental faculties also assign to him one of the first places in the animal creation. When tamed he becomes the most gentle and obedient of all domestic quadrupeds, and in most cases is exceedingly fond of his keeper, and soon learns to distinguish the various tones of the human voice, as expressive of anger, approbation, or command. His strength is rendered doubly serviceable to man by the intelligence he evinces in its use. He will load a boat with amazing dexterity, carefully keeping all the articles dry, and disposing them where they ought to be placed. In propelling wheel-carriages heavily laden, up a declivity, he pushes them forward with his forehead, and supports them with his knees.
In Ceylon, where the elephants are frequently employed in dragging and piling felled timber, they manifest an intelligence and dexterity which is surprising to a stranger, because the sameness of the operation enables them to go on for hours, disposing of log after log, almost without a hint or direction from their overseer. Sir E. Tennent mentions two elephants thus employed in the yards attached to the commissariat stores at Colombo, who accomplished their work with equal precision and with greater rapidity than if it had been accomplished by dock laborers. When the pile attained a certain height, and they were no longer able, by their conjoint efforts, to raise one of the heavy logs of ebony to the summit, they had been taught to lean two pieces against the heap, up the inclined plane of which they gently rolled the remaining logs, and placed them trimly on the top.
The Hermit and his Pitcher.
He who bids adieu to the world, and retires into the wilderness, does not for that reason become a saint; for so long as the inclination to evil dwells in the heart, temptation from without is easily found and sin is committed.
Experience taught this to the man of whom an old story gives account. This man was by nature prone to sudden bursts of passion, but, instead of seeking the cause of this fault in himself, he cast the blame upon the man who excited him to anger, and he thought,—
“If this is so, the world is an injury to me, and it is better that I should leave it, rather than lose my soul.”
He withdrew, therefore, into the wilderness, and built himself a hut in the midst of a wood, close by a spring; and the bread that he ate was brought daily to him by a boy, who had been directed to place it upon a rock at a distance from the hut.
And thus all went well for several days, and he thought that he had become the most mild and even-tempered man in the world.
One day, he went, as usual, with his pitcher to the spring, and placed it so that the water might run into it. But as the ground was stony and uneven, the pitcher fell over. He placed it upright again, and more carefully than before; but the water, which spouted forth irregularly, overturned it a second time. Then he angrily seized the vessel and dashed it violently upon the ground, so that it broke in pieces.
He now remarked that his old anger had broken forth again, and he thought,—
“If that is the case, the wilderness can in no way profit me; and it is better that I try to save my soul in the world, by avoiding that which is evil, and practising that which is good.” And he returned into the world.
Observe—there are evil inclinations which may be conquered by avoiding the occasions which call them forth, and there are others which must be vanquished by resistance. But to perform either, we need not fly from the world, but from ourselves only.