Earlier text: Our Publishing Work“Prepare Ye the Way of the Lord”
By Ellen G. White
In John the Baptist God raised up a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony, reproving and denouncing sin. The angel, in announcing John’s mission and work, said: “He shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.” John had not been educated in the schools of the rabbis. He had obtained no human scholarship. The forerunner of Christ did not expose himself to evil conversation and the corrupting influences of the world. He chose to have his home in the wilderness. Here his surroundings were favorable to habits of simplicity and self-denial. Uninterrupted by the clamor of the world, he could here study the lessons of nature, of revelation, and of providence, and preserve a sacred sense of the majesty of God. To prepare the way before Christ, one was needed, who, like the prophets of old, could summon the degenerate nation to repentance, and the voice of John was lifted up like a trumpet. His commission was, “Show my people their transgression, and the house of Jacob their sins.” He presented no long arguments, no fine-spun theories, elaborately delivered in their “first,” “secondly,” and “thirdly.” Pure, native eloquence was revealed; every word carried with it certainty and truth. And all went forth into the wilderness to hear him. Unlearned peasants and fishermen came from the surrounding country. The Roman soldiers from the barracks of Herod came to hear him. Chieftains came, with their swords girded at their sides, to put down anything that savored of rebellion. The avaricious tax-gatherers came from the regions round about, and from the Sanhedrin came the phylacteried priests. All listened as if spellbound; and all came away, even the Pharisee, the Sadducee, and the cold, unimpressible scoffer, with the sneer gone, and cut to the heart with a sense of their sins. John called every class to repentance. He met sin with open rebuke, in men of humble occupation, and in men of high degree. He declared the truth to kings and nobles, whether they would hear or reject it. And kings and nobles, Pharisees and Sadducees, Roman soldiers, and officers trained in all court etiquette, wily, calculating tax-gatherers and world-renowned men, listened to his words. They had confidence in his plain statements, and were convicted of sin. In this age, just prior to the second coming of Christ in the clouds of heaven, God calls for men who will prepare a people to stand in the great day of the Lord. Just such a work as that of John is to be carried on in these last days. The Lord has given messages to his people, through the instruments he has chosen, and he would have all give heed to the admonitions and warnings he sends. The message preceding the public ministry of Christ was, Repent, publicans and sinners. Repent, Pharisees and Sadducees. Repent, “for the kingdom of heaven is at hand.” Our message is not to be one of peace and safety. As a people who believe in Christ’s soon appearing, we have a message to bear,—“Prepare to meet thy God.” We are to lift up the standard and bear the third angel’s message. Our message must be as direct as was the message of John. He rebuked kings for their iniquity. Notwithstanding that his life was in peril, the truth did not languish upon his lips. And our work in this age must be as faithfully done. The inhabitants of the world at this time are represented by the dwellers upon the earth at the time of the flood. The wickedness of the antediluvians is plainly stated: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. God became weary of this people whose thoughts were only of sinful pleasure and indulgence. They sought not the counsel of God who had created them, nor cared to do his will. The rebuke of God was upon them because they followed the imagination of their own hearts; and there was violence in the land. “And it repented the Lord that he had made man on the earth, . . . and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them from the earth.” In his teachings Christ referred to this. “But as the days of Noe were,” he said, “so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.” Look at the picture which the world presents to-day. Dishonesty, fraud, and bankruptcies, violence and bloodshed, exist on every hand. The widows and the fatherless are robbed of their all. Plays, horse-races, and amusements of every kind occupy the mind. In the church, sins have become fashionable. They are glossed over and excused. The right hand of fellowship is given to the very men who bring in false theories and sentiments. Thus the discernment and sensibilities have become deadened as to what constitutes right principles. Conscience has become insensible to the counsel and reproofs which have been given. The light given, calling to repentance, has been shut out by the thick cloud of unbelief and opposition brought in by human plans and human inventions. The inhabitants of the antediluvian world had the warning given them prior to their overthrow; but the warning was not heeded. They refused to listen to the words of Noah; they mocked at his message. Righteous men lived in that generation. Before the destruction of the antediluvian world, Enoch bore his testimony unflinchingly. And in prophetic vision he saw the condition of the world at the present time. He said, “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. These are murmurers, complainers, walking after their own lust; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.” Jude leaves the testimony for the believers: “But, beloved, remember the words which were spoken before of the apostles of our Lord Jesus Christ; how they told you there should be mockers in the last8 time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, having not the Spirit.” It is living earnestness that God requires at this time. Ministers may have but little learning from books; but if they do the best they can with their talents; if they work as they have opportunity; if they clothe their utterances in the plainest and most simple language; if they walk in carefulness and humility, seeking for heavenly wisdom; if they work for God from the heart, actuated by love for Christ and the souls for whom Christ has died, they will be listened to by men of even superior ability and talents. There will be a charm in the simplicity of the truths they present. The men who have spent long terms in the study of books are not all revealing in their lives that earnest ministry which is essential for this time. Some do not have a simple, straightforward testimony. Among ministers there is a need of the infusion of the Spirit of God. The prayerful, earnest appeals that come from the heart of the whole-hearted messenger, will create conviction. It will not need the learned men to do this; for often they depend more on their own learning than upon their knowledge of God, and of Jesus Christ, whom he has sent. All who know the only true and living God, will know Jesus Christ, the only begotten of the Father, and they will preach Christ and him crucified. The Individual Cup
By H. H. Burkholder
[The following article, contributed to The Welcome Visitor by Elder H. H. Burkholder, president of the Ohio Conference, deals with a subject which is agitating the minds of many of our people. We believe that the reasons here presented in favor of the use of the individual cup at the communion service are worthy of candid and thoughtful consideration.—Ed.] At our recent camp-meeting many of the local church elders present spent an hour each day in the study of various questions concerning government, order, and discipline in local church management. It was the writer's privilege to attend these meetings, and he believes the time was well and profitably spent. One of the questions quite thoroughly discussed was the use of the individual cup at the communion service. The purpose of this ordinance should not be robbed of any of its sanctity by indifference or neglect on our part. Neither should the communicants be deprived of the full enjoyment of the sacrament by a failure to conduct this service in the most careful and impressive manner. With a knowledge of the fact that many of the diseases of the present time are either contagious or infectious, we believe it to be the inalienable right of every individual to protect himself in every consistent way against contamination, and to use every precaution to preserve his health. This position, with the knowledge, too, that it frequently occurs that persons well advanced with tubercular trouble are present at communion services, and wish to share its enjoyment, which should not be denied them, it was the unanimous opinion of all present that the use of the individual cup at communion services should be encouraged in all our churches. This can be done with but little expense, and the results will be far more safe and satisfactory in the end. This plan is already in use in a number of our churches, and is well liked wherever tried. Personally, I favor the use of the individual cup, and most heartily approve the action of the local elders in this matter. Practical Religion
By H. E. SAWYER-HOPKINS
The life of Jesus was one of incessant toil, yet he felt the need of divine strength as he went forth for duty. We read that the divine Son of God was in constant communion with his Father, and that the Father imparted to him everything, even his sorrows. We find in his early life a record like this: “Rising up a great while before day, he went out, and departed into a solitary place, and there prayed.” “And he withdrew himself into the wilderness, and prayed.” “And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer.” How is it with us? Perhaps we pray at morning, noon, and night; but is there not a tendency to let the cares of life so absorb our time that this privilege of going to Jesus and telling him our needs in times of trial, perplexity, or grief, is sadly neglected? Thus we try to bear life’s burdens alone, when the Saviour is ever near to help us, and he bids us come to him. How much stronger we should be if we accepted his offers of help in times of need! Can you praise God, from whom all blessings flow, under all circumstances? When everything moves along smoothly, perhaps we can; but when things look dark and discouraging, and we can not see how it is all coming out, how then? If our Father stands at the helm guiding this frail bark, why not trust him to help us through all life’s conflicts, be they small or great. “O, how sweet to trust in Jesus!” must be sung as heartily one time as another, or we shall never sing it in “the sweet by and by.” Let us cultivate real faith and a firm trust in our blessed Redeemer. J. Hudson Taylor once said: “When I came to a place of testing when my faith was most needed, I found it gradually going, and then I learned to look less to my faith, and to depend more on God’s faithfulness.” Denying the Lord
By G. B. THOMPSON
MUCH is said in the Scriptures concerning the sin of denying the Lord. Paul speaks of some who “profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.” Titus 1:16. Again he tells us that “if we suffer, we shall also reign with him: if we deny him, he also will deny us.” 2 Tim. 2:12. Jesus also said, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” Matt. 10:32, 33. It is certainly important that we understand what is meant by denying the Lord. We may profess to love him, yet in works deny him. The following clear statement of how we may in our lives deny the Lord should be studied:— “Men may deny Christ by evil-speaking, by foolish talking, by words that are untruthful or unkind. They may deny him by shunning life's burdens, by the pursuit of sinful pleasure. They may deny him by conforming to the world, by uncourteous behavior, by the love of their own opinions, by justifying self, by cherishing doubt, borrowing trouble, and dwelling in darkness. In all these ways they declare that Christ is not in them.”—“Desire of Ages,” page 357.
We should not pass these statements idly by. Have we been guilty of speaking evil of others when they were not present? Have we allowed unkind or insinuating words to fall from our lips, such as we would not have spoken if the persons themselves had been present? If so, in this we have denied the Lord. What about foolish talking? Are our minds filled with vain and frivolous things each day? Do we speak any idle words? Think over the record of the day just past. What have we said that in the day of God we shall wish had never been said? And remember constantly that in this way we can and do deny the One who has purchased us. In a failure to bear life's burdens, too, we may deny our Lord. Have we murmured and complained beneath the load which is daily imposed upon us? Have we shunned duty, and left responsibilities, which we should have carried, for others to struggle with? If so, in this way we have denied our blessed Lord. Have we been conforming to the vain things of this world, and failed to maintain that nearness to the Lord which we should have done? Have we been justifying self, and cherishing doubt? Many have, and in doing this they deny him who has purchased them with his own blood. Have we been borrowing trouble, and as a result been living in darkness, and walking in sparks of our own kindling? Many are living in continual dread of things which never happen. This is all unbelief, and an outward sign that Christ is not dwelling within. In speaking of John the Baptist, Jesus said, “But what went ye out for to see? A prophet? yea, I say unto you [he was a prophet], and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” He was a messenger with a message for the people, which called for repentance. John the Baptist was the voice of one crying, “Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain: and the glory [character] of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.” This briefly outlines the work and the burden of the message of John the Baptist. His message removed the pharisaical veneer, and laid bare the hidden sins of the people. The ax was laid at the root of every difficulty. This prepared the way for the first coming of Christ. A message similar to that of John the Baptist’s will be given to the professed people of God and to the world to prepare the way for the second coming of Christ. In speaking of this, the Lord through the prophet Malachi predicted, “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, . . . behold, he shall come. . . . But who may abide the day of his coming? and who shall stand when he appeareth?” Only those can abide who have been purged and purified through the message borne by the messenger sent to prepare the way for his coming. To Sister White God has given a work and message similar to that of John the Baptist. No one can read the messages that have come from her pen without recognizing that they are designed to make the crooked places straight and the rough places plain, in order that the glory of God might be revealed. Like John the Baptist, she is a messenger with a message to prepare a people for the coming of Christ. During a discourse delivered at Battle Creek, Sister White said that she did not claim the title of prophetess. Some were surprised at this statement, and some have used this expression in such a way as to lead to the belief that the messages through Sister White were uninspired. Sister White herself explained later what she meant by this expression: “I said I did not claim to be a prophetess.” “My work includes much more than this word signifies. I regard myself as a messenger, entrusted with a message for His people.” “I am God’s messenger, sent to bear a message of reproof to the erring and of encouragement to the meek and lowly.” Of her it may just as truthfully be said as it was of John the Baptist: “But what went ye out for to see? A prophet? yea, I say unto you [a prophet], and more than a prophet”—a messenger with a message to prepare the church to stand without spot or wrinkle at the second coming of Christ. Miriam was a prophetess, and Aaron was a prophet of the Lord. The Lord spoke through them. But Moses was not merely a prophet, he was more than a prophet. When Miriam and Aaron spoke against Moses, saying, “Hath the Lord indeed spoken only by Moses? hath he not spoken also by us?” they placed their work on a par with that of Moses. But “the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth. And he said, Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth; . . . wherefore then were ye not afraid to speak against my servant Moses?” Moses was a prophet, for it is recorded, “By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved.” Hosea 12:13. Moses was a prophet, and more than a prophet; this the Lord desired Aaron and Miriam and all the people to recognize. Moses was a messenger with a message of reproof to the erring and of encouragement to the meek and lowly; his work included more than the word prophet signifies. Our experiences, too, are similar to the experiences of ancient Israel. Korah, Dathan, and Abiram “rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: and they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? And when Moses heard it, he fell upon his face: and he spake unto Korah and unto all his company.” When all his pleadings with them were rejected, “the Lord spake unto Moses, saying, Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. . . . And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.” After they had separated, “Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind [of this they evidently accused him]. . . . And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. . . . And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.” See Numbers 16. This is a most solemn warning. All this has been placed upon record that we might understand the deceitfulness of the human heart, and thus be kept from placing confidence in our impressions, and even in our convictions. These princes considered themselves holy men; they were confident they were men who were influenced by the Spirit of God. So subtle was this deception, and so pious appeared their teaching, that the people were led to believe that they were holy men, that they were right, and that Moses was wrong, for “on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.” Many of this number had wholly rejected God, and nothing could ever be done for them, and nothing but a further demonstration of God’s judgments could convince those who were doubting, yet not wholly deceived; and so the plague was suffered to come among them. “Now they that died in the plague were fourteen thousand seven hundred, beside them that died about the matter of Korah.” These all perished by refusing to recognize only one voice as infallible—the voice of God through Moses. This deception began in heaven with Satan, and led to the fall of one third of the heavenly host. He said, “I will be like the Most High.” Isa. 14:14. Satan used this to cause the overthrow of Adam and Eve. “Ye shall be as gods, knowing good and evil,” he said to them. It is natural for man to worship himself, and to make a god of his convictions and impressions. It is natural for man to claim the power of knowing between good and evil; in other words it is natural for man to desire and claim infallibility. All this is now carried forward in the form of godliness, in the belief that it is true Christianity, and we hear men who worship their infallible convictions and impressions, quote in defense of their position: “The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you all things, and is truth, and is no lie.” Of course they say this is all on condition that we abide in him. But who is to determine whether we abide in him or not? They will say, “Self, of course. The voice God has placed in the church, ‘God’s messenger with a message of reproof to the erring,’ can not determine that.” Of any one who, like Moses, is chosen of God to correct the erring and point out dangers and defects in character, it will be said by such: “Ye take too much upon you, seeing all the congregation are holy,” or, We are all “as gods, knowing good and evil.” We have only one infallible voice in the church, that is the voice of God’s Spirit through his messenger;10 and we are admonished, “He that hath an ear, let him hear what the Spirit saith unto the churches.” Among the Laodiceans the voice of the Spirit of God is not in agreement with the voice from within, which we are in danger of considering the voice of God’s Spirit. Which shall we believe? The voice from within says, “I am rich, and increased with goods, and have need of nothing. I know my condition, I am as a god, knowing good and evil, and need not that any man teach me.” But this is the voice of a lying spirit, for the voice of the true Spirit, “the faithful and true witness,” says, “And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” It is evident that in order to receive help from God we must deny our evidences from within, and say we are wrong on the very points we feel sure we are right, when his message comes to us through his messenger in reproof or correction. This seems like folly to the natural man. It is too humiliating for him to deny self and bow down and worship God alone. Thus the two hundred and fifty princes who said, “Ye take too much upon you,” reasoned anciently, and said to Moses, “Wilt thou put out the eyes of these men?” Man can not judge by the seeing of the eye, nor by the hearing of the ear, nor by the impressions of his heart, and judge righteously. When his impressions are in accord with the law and the Testimonies, then, and then only, are they trustworthy. Feeling we are right is no evidence whatever that we are right. In fact, the true child of God, knowing the deceitfulness of human nature, places no confidence in his flesh. He has a very humble opinion of himself, and esteems others better than himself; therefore he is willing to counsel with his brethren. He possesses a meek and teachable spirit. When the message of correction or reproof comes to him through God’s messenger, he is prepared to believe and receive it. But to such it is seldom necessary for the Lord to send a personal message of reproof. These messages come to the self-deceived who think they are right, and who know not that they are “poor, and blind, and naked.” The message does not come to condemn, but to save from self-deception and destruction. “As many as I love, I rebuke and chasten.” The purpose of the spirit of prophecy in the remnant church, and the purpose of all the Testimonies and messages that come to us pointing out the wrongs we do not see, is “that we might be partakers of his holiness.” We can see, then, why Satan’s special effort in the last days will be exercised to destroy confidence in this voice that God has placed in the church to correct its members and to make of them a holy people. The Word of the Lord alone abideth forever, and only they who receive the Word of God as the word of God, whether they can harmonize it or not, are secure. They will have confidence in their impressions only as they accord with the word of the Lord. They say: “Yea, let God be true, and every man a liar.” The Necessity of Prayer
By H. C. CHILSON
WHAT a blessed and beautiful example the dear Lord left us in the matter of prayer! How often he used to go into the woods, to a mountain, or to some lone and quiet retreat to commune with the Father! What a beautiful prayer is recorded in the seventeenth chapter of John! The Lord was beset by the snares of Satan. He was tempted in all points as we are, but he gained strength for the conflict and overcame through prayer. If Jesus our Saviour needed to pray, how much more do we, his children, need to pray! We should talk with the Lord daily, to ask his guidance. Daniel was a man of prayer. We read that “when Daniel knew that the writing [forbidding any one to pray to the true God] was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.” Previously to this, Darius the king of Babylon had set one hundred and twenty princes over the different provinces which composed his kingdom, and over these princes were placed three presidents, “of whom Daniel was first. . . . Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.” One thing, no doubt, which made Daniel the superior of his associates was his living connection with the Lord, as evidenced by the fact that he prayed and gave thanks before God three times a day. Through jealousy the princes wrote a decree, and obtained the king’s signature by strategy. This decree prohibited any person’s asking a petition of any god or man, save the king, for thirty days. The decree further stated that any one who disobeyed it would be cast into the den of lions. Notwithstanding all this, Daniel was faithful to his God, and prayed “as aforetime.” How often families separate in the morning, to go to their places of labor, with no thought of prayer to God for his protection, blessing, and guidance. The Lord is not asked to go with them as a guide and companion during the day. God is not in their thoughts. His goodness, his work, and his power are not familiar themes nor subjects of conversation. David, the sweet singer of Israel, praised the Lord not only by singing, but also by prayer, for he says, “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.” Ps. 55: 17. David and Daniel prayed three times a day, but we are not restricted to this number. In Luke 18: 1 we read that Christ “spake a parable unto them to this end, that men ought always to pray, and not to faint.” In this age of the world, when conditions around us often look so dark, we especially need to pray. Without the help of the Holy Spirit, which can be obtained only by prayer and by diligent study of the Word of God, we shall certainly fall into the snares which Satan is laying for our feet. Satan and his angels are busy trying to deceive us into thinking that prayer is not so important. Because of this we need all the more to pray. We stand in need of the help of the Lord continually, lest we fall into temptation and go astray. “Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you.” Such are the admonitions given us by the apostle Paul. Older persons should be as earnest and sincere in their petitions to the Lord as children are when they make requests of their parents; for the Lord has said, “Whatsoever ye shall ask in prayer, believing, ye shall receive.” When we ask a favor of the Lord, do we look forward to its being granted as a child does when expecting some gift of its parents? The following scriptures are worthy of study in this connection: 1 Tim. 2: 8; 1 Peter 4: 7; James 4: 2. God's forgiveness does not carry with it permission to sin again. If that were its purpose, our sins had better go unforgiven. To be forgiven is to be freed from the death penalty of sin. No man can be fairly expected to do good work in any line who is staggering along under the load of the sentence of death. In order to release men from that crushing burden, God in Christ forgives their sins. And we are forgiven in order that we may live, and seek the way of life; not in order that we may return again to the way of death. When a father wipes clean the sheet of his son's debts, he does it, not in order that the son may safely incur new debts, but that the son may have a fair chance once more to live within his income and keep out of debt. Yet how strong is the temptation to feel, after we have squarely faced and acknowledged yesterday's sin, and asked and received forgiveness for it, that now we have secured the right to little carelessness or laxity! God does forgive seventy times seven, but the only confession of sin and prayer for forgiveness that is worth the making is uttered in the determination to fulfil the purpose of God's forgiveness: final and complete victory now through Christ.—Sunday School Times. THERE are such dear, familiar feet that go
Along the path with ours—feet fast or slow
And trying to keep pace; if they mistake,
Or tread upon some flower that we would take
Upon our breast, or bruise some reed,
Or crush poor hope until it bleed,
We must be mute,
Not turning quickly to impute
Grave fault; for they and we
Have such a little while along the way—
We will be patient while we may. So many little faults we find!
We see them, for not blind
Is love. We see them, but if you and I
Perhaps remember them, some by and by,
They will not be
Faults then—grave faults—to you and me,
But just odd ways—mistakes, or even less—
Remembrances to bless. Days change so many things—yes, hours;
We see so differently in sun and showers.
Mistaken words to-night
May be so cherished by to-morrow’s light.
We must be patient; for we know
There’s such a little way to go.
—Selected. “Don’t Tell Mama”
By Emma H. Snow
We often hear it said that mothers should be the companions of their children. A closer comradeship than this is needed. The mother should be her child’s most intimate friend—its “chum,” even. Nothing should be permitted to interfere with their unreserved communication and confidences. If the mother can not attend to her work and listen to the spontaneous outbursts of conversation with which her child enters the room on returning from play or from school, let her leave that work to be finished at some other time. Better a less tidy house, a less dainty wardrobe, than to restrict in the slightest degree the full relation to mother of all that has occurred during the day. Even the minutiae may have a deeper meaning than the casual listener would discover. The ear, the eye, the heart of the mother should ever be on the alert. The entire future well-being of her child may be imperiled by careless inattention or the oft-heard remark, “There, there, child, I’m too busy to listen now.” The words thus heedlessly uttered may be repented of with heart-breaking sorrow through the years to come. The close union that exists between mother and child before its birth, the fact that for it she suffers and endangers her own life, the intimate association during its infancy, all give the mother a special claim upon her child. Shall she not, then, lay aside all that would interfere with its welfare, its spiritual even more than temporal good? Ofttimes this will necessitate self-denial, and the giving up of her own ways and pleasures, and needed hours of rest. But the question with the true mother is not, Can I spare time to listen to the outpourings of my child’s heart, trifling though they often seem? but, Can I afford to withhold one moment from it that will strengthen the tie that binds us together? It is never too early to begin this mutual freedom in exchange of thought and words—never too late to continue it. Does not the little babe in its mother’s arms read, in the loving face bending over it, a sympathetic response to its grief and pain, its joy and happiness? During infancy and childhood the brain cells are rapidly forming. Habits are then acquired which later become, in some natures, almost as adamant. Now is the time to shape the plastic mind into the mold in which we shall love to see it grow and develop. Now is the time to guide the little feet into the paths in which we shall joy to see them walk. And a little word, lightly spoken, is often a beacon light to guide in this Heaven-appointed task. A mother and her little daughter were visiting a neighbor one afternoon. The little girls at the house were asleep, and so the duty of entertaining the young visitor fell upon the six-year-old grandson. A fine time they had, swinging, playing ball, and trundling hoop. Among his other kind attentions, the youthful host presented his guest with a piece of candy. This she at once brought to her mama, that she also might share in its enjoyment. A little later, mother and daughter returned home. As the mother sat down in her sewing-chair, and took up the never-empty work-basket, a little red chair was drawn close by her side, and a rosy cheek pressed lovingly against her knee. There is nothing on earth that sends such a thrill of ecstatic happiness through every fiber of one’s being, as these infantile caresses. Then they began to visit, in the easy, familiar way they always have of talking together. Though restraint may sometimes be felt in entertaining a casual visitor, between these two there is none. In the course of their talk, the mother happened to ask, “What did Hubert say when he gave you the candy?” The little one naively replied: “He said he would give me the candy if I would kiss him two times and hibe [five] times and free times. And I did, and he kissed me.” This was rather unexpected to the mother, but not really disturbing, especially as they were good friends. It gave her an opportunity, however, to explain that it is nicer and more proper for little girls not to kiss little boys, unless they are their brothers. It was the words that followed that caused that mother’s heart to bound with alarm: “And he told me not to tell my mama.” “Not to tell my mama that he kissed me.” “But didn’t you tell him that you always tell your mama everything?” “But he said he wouldn’t give me one bit of candy if I did tell my mama.” “My darling must always tell any one, whoever it is, that asks her not to tell her mama anything, that she always tells her mama everything.” “Then Hubert wouldn’t give me any candy,” said the child, with tears in eyes and voice. Was this a trifling circumstance? It was fraught with such grave import to this mother’s heart that she spent a night of wakefulness and of prayer. Even our babes are not safe. The tempter’s voice comes from most unexpected quarters. He it is that plants the poisonous seed, “Don’t tell mama.” If dropped ever so carelessly into the life of a child, and not speedily eradicated, its noxious roots will spread deep and wide, and uproot all the loving confidences that have welled up spontaneously in that warm little heart. This harm once done can never be undone. Though long withheld, its ultimate fruit is likely to be unhappiness and untold misery. And sometimes from the mother’s lips comes the agonizing cry, “O God, let this cup pass from me!” Then let her value, as the pearl above every price, the unlimited confidence of her child. From her own experiences she may save its unwary feet from many a pitfall. And in after years she will have no cause to mourn, as does many a mother, that her sons and daughters never confide in her. Her work is not one of ease, but in it she has divine aid and partnership. All heaven is interested. The fond term, “My little children,” is frequently found in the Bible, applied to the followers of Jesus. And with his own divine-human lips he gently upbraided the too-solicitous disciples with the words, “Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.”