We have promised to enable the reader to judge of Mr. Baird's reliability as a critic on the Hebrew. On page 11 he says:—
“The Hebrew language has no article corresponding with the definite article the that we employ. ‘A seventh day is the Sabbath of the Lord thy God,’ would be a perfectly literal rendering.”
This is not a question of reasoning or argument, but of fact, and it may therefore be determined to a certainty. The above statement can only create a smile, or call forth an exclamation of surprise, from any one who is not entirely ignorant of Hebrew; and for such not a word is needed in refutation of it. It is as absurdly false as would be the assertion that the English word the is not a definite article. As the reader of English will want to be assured of the truth of this subject we will quote from a number of authorities, that every one may judge for himself.
Gesenius, in his Hebrew Lexicon, giving the uses of the fifth letter of the alphabet, says of one of its uses:—
“As the definite article, Eng. the; like the Gr. ὁ, ἡ, τό, in the insertion or omission of which the Hebrews and Greeks, and also the English and Germans, follow similar laws, for which see the usual grammars,” &c.
If the English the, and the Greek ὁ, ἡ, τό, are not definite articles, then may Mr. Baird’s words be true.
The Hebrew has but one article which is definite, a noun without the article being indefinite, except when rendered definite by the rules of construction. So the grammar of Gesenius says:—
“The article is employed with a noun to limit its application, in nearly the same cases as in Greek, German and English; viz., when the subject of discourse is a definite object.”
J. S. C. F. Frey, a Hebrew of repute, editor of an edition of Vander Hooght’s Hebrew Bible, and author of a Hebrew Lexicon in Latin, says in his Hebrew grammar:—
“The Hebrews have but one article, expressed by Hay, with a pathach prefixed to the noun, and dagesh in the succeeding letter, as הַשָּׁמַיִם, the heavens.”
Tragelles, in his valuable “Heads of Hebrew Grammar,” says:—
“The article in Hebrew is formed by prefixing the letter ה to the noun, with pathach for its vowel, and dagesh in the next letter, thus, הַדָּבָר a word; הַדָּבָר the word,” &c.
Prof. Green, in his Hebrew Grammar, which is now adopted in many schools, says:—
“The definite article consists of ה with Pattach followed by dagesh forte in the first letter of the word to which it is prefixed, מֶלֶךְ a king, הַמֶּלֶךְ the king.”
Nordheimer, who is scarcely second to any grammarian, says:—
“The Hebrew definite ה, a fragment of the personal pronoun הוא is employed, agreeably to its origin, to direct particular attention to the noun to which it is prefixed. . . . Definite nouns are such as are already definite in their signification, or are made so by their construction or by receiving the definite article.”
Against all this testimony we challenge Mr. Baird to produce one authority to sustain his assertion.
A few words of explanation on the study of languages will enable the reader still further to judge of Mr. B.’s attainments in Hebrew. In the schools, students in Latin and Greek are exercised in the classics; but in this country, and generally with all Christian students, Hebrew literature is mostly confined to the Old-Testament Scriptures. For this reason, the Hebrew is not placed in a “college course,” but is confined to theological schools, where the object is to read the O. T. in the original. Therefore, the Hebrew Bible is the exercise book with classes in Hebrew. And as the Pentateuch is as simple in style as any part of the Scriptures, it is customary to commence in the first chapter of Genesis. And in the first verse of the first chapter of Genesis we twice find the Hebrew definite article. Therefore, allowing that Mr. Baird made his statement in all honesty, we are forced to conclude that in his study of Hebrew he did not get as far in the grammar as to the article, nor as far in his exercises as to the first verse of the first chapter of Genesis:—
*
Now, if Mr. Baird is entirely ignorant of the Hebrew—if he knows nothing at all of the subject of which he so confidently testifies—his course is still worthy of the severest reprobation; for he has no right to testify in such an important matter, and to lead the people to stray from the precept of Jehovah, when he knows nothing of the subject; he has no right to declare that to be true of which he knows nothing. But, on the other hand, if he is not ignorant of the Hebrew, if he knows as much about it as he evidently wishes his readers to think he knows, then we know of no language with which to characterize his course. It evinces a degree of moral turpitude for which we would not wish to answer when the Chief Shepherd shall reckon with his stewards.
That the reader may have the full benefit of the facts, we will quote a few passages, emphasizing the article to indicate its presence in the Hebrew original.
3. And God blessed the seventh day, and sanctified it.
Ex. 16 : 26. But on the seventh day, which is the Sabbath.
27. There went out some of the people on the seventh day.
29. Let no man go out of his place on the seventh day.
30. So the people rested on the seventh day.
20 : 10. But the seventh day is the Sabbath of the Lord thy God.
11. And rested the seventh day.
23 : 12. On the seventh day thou shalt rest.
31 : 15. In the seventh day is the Sabbath of rest.
17. In six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.
34 : 21. On the seventh day thou shalt rest.
35 : 2. On the seventh day there shall be to you an holy day [Heb., holiness], a Sabbath of rest to the Lord.
Lev. 23 : 3. But the seventh day is the Sabbath of rest.
Deut. 5 : 14. The seventh day is the Sabbath of the Lord thy God.
In each of the above passages the definite article is in the Hebrew; and thus the reader will see that “a seventh day” would not be a “literal rendering” of the commandment.—Waggoner’s Review of Baird, pp. 18–23.
White Robes.
By John O. Corliss
We are sometimes asked, when teaching the near coming of the Lord, if we believe in making white robes, which is evidently an allusion to the oft-repeated “ascension-robe slander.” We reply that we do not believe in a literal garment, of cloth, but in one of a far different nature.
Our Saviour says: “He that overcometh, the same shall be clothed in white raiment.” Rev. 3: 5. We also read, in Rev. 7: 9, that John saw a great multitude before the throne clothed in white robes; and to the question, “Whence came they?” reply was made, “These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb.” It would seem from this that these robes have been stained, or spotted, but have passed through a cleansing process and been whitened. In Rev. 19: 8, we are told that the fine linen is the righteousness of saints, and Moses, after rehearsing before the children of Israel God’s commandments, says: “It shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.” Deut. 6: 25.
“All unrighteousness is sin,” says the apostle, which is in harmony with his statement in another place, where he affirms that “sin is the transgression of the law.” In giving his law to man, God revealed to him his will, and also his character, which he tells us are pure and holy. See Ps. 145: 17; 19: 8. If, therefore, we willfully transgress God’s law, we not only disregard his will, but fail to acquire the righteousness pointed out by that law, and which was exemplified in the character of our Lord Jesus Christ; and hence our righteousness becomes like that spoken of by Isaiah as “filthy rags.” But Zechariah says that when iniquity shall have passed from us, we shall be clothed with a change of raiment. This “change of raiment” is the “robe of righteousness.” Isa. 61: 10. There is efficacy alone in the blood of Christ to remove those stains of sin which have so spotted our characters, and even then if we disobey the commands of God our garments again become soiled and need the cleansing process.
We may be denounced here for having respect unto all of God’s commandments, yet, like the sweet singer of Israel, we need not be ashamed (Ps. 119: 6), if we can only please our Heavenly Father who has, by the gift of his Son, opened a way by which we may be restored to his favor, and be permitted to walk with Christ in white.
The prophet, in view of this prospect, offers the following words of consolation to those who may be reviled for obeying God: “Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be forever, and my salvation from generation to generation.” Isa. 51: 7, 8. Then let us arise and put on strength in the name of the Lord, and press the battle to the gate. J. O. Corliss.
“Studying History to Some Purpose.”
[I TAKE the following from the Examiner and Chronicle, a Baptist paper. The teaching of the Congregationalist college professor is a good testimony to the ancient practice of immersion.
D. M. CANRIGHT.]
“The Professor of Church History in the Bangor (Me.) Theological Seminary (Congregationalist) must be a man who is more thoroughly imbued with the historic spirit than many who teach in theological seminaries. He has the sense to see that his function is to report, not to make, history, and he has the candor to report what he finds. And it appears that his finding is to the effect that ‘the apostles and all the church until four or five hundred years ago understood by baptism immersion, and never sprinkled anybody except the sick.’ Such, at least, was the substance of what was recited by students at the last annual examination, and was not called in question by Professor Paine. But the Rev. A. L. Park, of Gardiner, was stirred up to write as follows to the Christian Mirror:
“‘At the anniversary of our Theological Seminary at Bangor, a few days since, the class under examination in church history gave some answers which struck me as extremely remarkable. The questions of the professor and replies of the students were substantially as follows:—
“‘Q. What was the apostolic and primitive mode of baptism?
“‘A. By immersion.
“‘Q. Under what circumstances only was sprinkling allowed?
“‘A. In cases of sickness.
“‘Q. When was the practice of sprinkling or pouring generally introduced?
“‘A. Not until the fourteenth century.
“‘Q. For what reason was the change adopted?
“‘A. As Christianity advanced and spread in colder latitudes, the severity of the climate made it impracticable to immerse.
“‘The professor of church history approved the answers, which faithfully represented his teachings, and none of the clergymen present seemed to call these statements in question. Yet if such are the facts, the Baptists are historically correct, and we as a denomination are wrong, both in our literature and our practice. Our publishing society has issued a good deal of chaff about the broad interpretation of baptizo, and the impossibility of immersing thousands of people in a single day in Jerusalem, and all other familiar arguments in favor of sprinkling or pouring as the primitive and scriptural method of baptism. If it be true that the apostles and all the church until four or five hundred years ago understood by baptism immersion, and never sprinkled anybody except the sick, our usages need reforming; for nearly all our ministers have a decided preference for the unscriptural and unhistorical method of affusion, even in the summer months, when immersion in any river or pond is attended with no pains or perils. The vast orthodox church of the East, which has over sixty millions of communicants in the rigorous climate of Russia, contrives to immerse all its men, women, and children, and that thrice, and no doubt our ministers can find means to bestow the rite properly upon the few persons who are received into our churches during the winter months.”
“‘If the Baptists are historically right, and we wrong, let us discontinue our disputes with them as to the meaning of Greek verbs, and give due honor to the original mode of baptism both by our preaching and practice. Let us administer by immersion as the rule, and use easier methods only in cases of necessity. If not, will some one tell us why not?’”
“‘If Professor Paine teaches that the apostles sprinkled sick persons as a mode of baptizing them, he has need to examine still more critically into the evidence. But, apart from doubt on that point, he must be reckoned to have done a valuable service to so much of the rising Congregationalist ministry as it falls to his lot to instruct during their novitiate. And it may be safely assumed that others besides his critic in the Mirror will ask further questions, and draw inferences.’”
Illinois.
By R. F. Andrews
The interest is still good here. The subjects of the Sabbath and immortality have been thoroughly canvassed. The continued rains and consequent bad roads have prevented many from attending. The country in many places is literally flooded, and thousands of acres of corn are destroyed. Still we have had meetings every evening, except two, for the last four weeks, and three on Sunday. Between sixteen and twenty have already decided to obey the truth, and we have hopes of others. Pray for us.
R. F. Andrews.
Watseka, Aug. 3, 1875.
Flint, Mich.
By D. H. Larson; E. R. Jones
The first meeting after moving the tent to another part of this city was held on Thursday evening, July 15. Meetings continued without intermission until Monday, Aug. 2, when the tent was taken down and shipped to the camp-ground at Battle Creek. The real interest of the meeting was greater at the close than at any other time during its continuance. It seemed very hard to leave the place; the prospect for doing good is greater to-day than ever before. It is the general feeling of the multitude that the tent must return. There were nine Sabbath-keepers in the city when the meetings began; now there are between fifty and sixty. Some are still investigating, and many are just becoming sufficiently interested to come to the tent.
It will be next to impossible to close this work properly without the tent. No open opposition has yet sprung up, but it is coming, and cannot be suitably met without a place under our own control. We are trying to make the best possible use of our time in visiting those who need help. We constantly find those of whom we knew nothing before who now love the truth. May God in his mercy give courage and stability to the workers here, and the light of his Spirit to still search for the jewels that may yet be hidden beneath the rubbish of earthly vanity and popular error.
D. H. LARSON,
E. R. JONES.
La Salle Co., Ill.
By T. M. Steward
AFTER our excellent camp-meeting, I came to this place (North Rutland) to hold meetings. As the first-day Adventists here seemed willing that I should have their meeting-house, I thought I would not bring the tent. At first, the Adventists turned out to hear, and seemed interested in my meetings; but as I proved every point, they saw that I was going to prove the Sabbath with as much certainty as any other, so they fled before they heard on that subject, and raised a bitter outcry, circulating false reports about Bro. and sister White, just as though Bro. and sister White had made the Bible. I had preached nothing but the Bible, and told them I would abide by the Bible.
But they could not frighten all. Some came, and those that heard could see how God has led his people, and why he requires them now to keep all his commandments and the faith of Jesus. One embraced the truth, and said he would keep the Sabbath, then another, and then others took a stand, until as many as eight or ten were convinced. These were all who had heard, except some who had kept the Sabbath before. This raised the fire of the dragon, and the people began to cry mesmerism. The Adventist preacher went around warning the people, and doing all he could against us, not by argument, but by misrepresentation, and by telling the people that we were trying to get them away from Christ and under the law. He then stirred up such a prejudice that some of them thought they ought not to let me stay in their house. We left the meeting-house, and have held our meetings in a private house. The Lord has blessed us.
I found three sisters here who embraced the Sabbath in Pontiac when I held tent-meetings there some two years ago. I found an old veteran of 1844 who was not afraid to listen, and, as he saw the third angel's message, he responded, from his heart, “Now, brethren, I see where we are, and I can see through now. We are coming out of the wilderness.” He is a living Adventist. His noble wife comes with him, and they are enjoying the meetings, though our numbers are few.
Four have already taken a stand on the truth and are strong. Others are convinced, and I trust will yield obedience to the law of God, while others are investigating. We have good meetings. But the spirit of opposition is the bitterest I ever met.
It has been very rainy the past week, which has interfered with our meetings some; and I have suffered from a cold considerably, but it is better now. I expect to remain here this week to establish meetings, &c. Bro. Hicks will lead the meetings after I am gone, and I hope to leave them so that they can cast their influence on the side of truth, and not with its enemies. Pray for me, that I may be truly a laborer in my Lord's vineyard.
T. M. STEWARD.
New Rutland, Ill., Aug. 2, 1875.
Seven Years.
By John Norton Loughborough
NOT the seven years of plenty or the seven years of famine that followed, in Egypt, in the days of Joseph; Gen. 41; nor the seven years (times, Dan. 4) that Nebuchadnezzar ate grass as the oxen, in which time his nails grew out like birds' claws, and his hair like eagles' feathers; not the seven years twice told that Jacob served with Laban; Gen. 29; nor the seven years which completed the period of one jubilee with the Israelites, and found every man in the possession of his estate, from which he might previously have been separated. Ex. 21. No, it is none of these to which we refer in the heading of this article, but to something nearer our own time, and to events with which the writer is personally connected.
There is something peculiar in the Scripture use of the number seven. It originated first with God's example in the measurement of time, in creating the heavens and the earth. “In six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day.” Here was one complete period of time—a week. For this reason, it is supposed, the number seven among the ancients came to signify “completeness, or the whole” of that to which the term was applied. So we find the term used by New-Testament writers. “The seven spirits of God,” Rev. 3:1, meaning all the manifestations of that “one Spirit.” Eph. 4. “The seven churches,” Rev. 1:4, meaning all the church of the gospel period. “The seven last plagues,” Rev. 16, meaning all that series of God's judgments to be inflicted upon the people.
As the number seven is a complete period, at the close, either of the week or of seven years, it is a good time to reflect upon God's mercies and blessings received by us during that time.
Seven years! How short they seem when passed! Seven years ago to-day the writer and Eld. Bourdeau first stepped from the steamer “Golden City” upon the soil of California. We landed July 18, 1868, in San Francisco, with our new sixty-feet tent, to enter upon the work of proclaiming the great theme of Christ's second coming and to urge a preparation to meet him. When we contrast to-day with that day we see reason to take courage and to rejoice in the mercies of God. Then, we had no church here. Scarcely an individual had even heard of us or our mission. Now there are not far from seven hundred, up and down this coast, in California, Oregon, and Washington Territory, whose hearts are in full sympathy with the work. Then, upon this coast there were no churches, or companies of Sabbath-keepers with whom to meet; now, there are some twenty churches and smaller bands of seventh-day keepers who meet for worship upon God's holy Sabbath, besides scattered individuals who revere God and his holy law.
Then, our operations here were carried on by the contributions of our liberal brethren in the East, as we received the first year less than $50 from those who had espoused the cause here; now there is systematically raised upon this coast for the support of the message, between four and five thousand dollars each year, besides many private donations for the same purpose.
Then, all our papers came from the East by way of the Isthmus, we not receiving them until five weeks after they left the press in Battle Creek, and letters required some two or three weeks for their transit, as the overland railroad was then incomplete. Now we read our Eastern periodicals and letters about six days from the time they are mailed. This, and the interest our older brethren and sisters have manifested in the work here, makes it seem as though two thousand miles, at least, had dropped out of the distance between us.
Then, we had no T. & M. Society to come in as a right hand man in this work, to assist in scattering the seeds of truth; now, we have our well-organized State society, with its efficient corps of officers and workers doing efficient labor in scattering tracts and periodicals. Already can they point to many instances where souls have, by their agency, been brought to the truth. Here also is our State Conference, permanently organized, and our Pacific S. D. A. Publishing Association with its $25,000 subscribed capital stock, and its publishing house in process of erection in Oakland. And not by any means least in the catalogue of agencies, is the Signs of the Times, published in the interests of this cause, making its weekly visits to nearly four thousand subscribers, and at least ten thousand readers.
Although this paper has but just completed the first year of its existence, it has proved itself to be a great power in connection with this cause. Not only is this the case in its furnishing a medium of55communication for our brethren and sisters, more handy of access than the REVIEW, bringing quicker reports of our own labor in this home field, thus giving fresh life to the cause here; but scores have already reported, not only in California, but in other States, that they had commenced to be Christians and to observe God's Sabbath, from reading the Signs of the Times.
While we make these contrasts, and mark progress, and recount these advancements, such evident tokens of God's hand in the work, we have reason to praise the Lord. We cannot sit down complacently as though our work was done. Not by any means. We see work ahead, and opportunities for earnest labor, with which, in comparison, the past is only child's play. What may not be done, if preachers, writers, publishers, Tract and Missionary workers, all take hold in the spirit and earnestness which our cause demands, and which its relation to the times and events around us demand.
Our heart exults in God our Saviour to-day for what he has done for us in seven years, and more especially for what he has done for his own precious cause, not simply here on the Pacific Coast, but all over the world. It is not that we have not had trials, afflictions, bereavements, and hours of sadness, that we thus rejoice, but God's hand has been set to the work, his grace has sustained hitherto, he lives and reigns, and he will speed on his cause to certain victory, whether we remain faithful or not. He could do without us, but we cannot do without the truth, nor without God, if so, we would have “no hope in the world.” To continue in the living Vine, seeking still to be a fruitful branch, shall be our earnest labor.
If the theory be true that all the essential particles of the body are changed once in seven years, then the writer must be set down from this date as a Californian; for seven years to a day have we been nourished from the productions of her golden soil. For all this we have not lost our love for the dear saints of God with whom we were wont to meet in past years, and we rejoice in their prosperity as well as that of California. God's cause is one, our message is to the world. His servants should be “God's free men,” ready to go as “ambassadors for Christ” wherever the providence of God may indicate. As we enter upon a new cycle of time, we resolve, with God's grace, to devote our life to his service wherever our lot may be. Brethren, pray for us.
J. N. LOUGHBOROUGH.
Bloomfield, Cal., July 18, 1875.
THE FURNACE.
Out from the furnace's glowing heat,
With beautiful refining,
God takes his jewels, all complete,
That for his crown are shining.
Drawn from the depths of human woe,
In dust and darkness sifted,
How sweet eternal morn will glow
For stricken hearts uplifted!
Then in the shadow of the cross,
Though never strewn with flowers,
Oh, let me aid the poor and lost
To Eden's lovely bowers.
How sweet to find, when time has flown,
And we are saved in glory,
Some little stars within our crown,
We've won among the lowly.
Behind the cloud I'll quiet rest,
To Jesus all resigning,
May be I'll find the inside best,
With all its silver lining;
With stricken hearts to weep and wait,
Through the dark night of sorrow,
Till called to pass the pearly gate,
Into the bright to-morrow.
-Sel.
Charlton Co., Mo.
By J. H. Rogers; L. R. Long
We have been here with the North Mo. tent a week. We have given seven discourses on the prophecies and nearness of the second advent. We have had to encounter several rain storms, and a circus has been held here, so we have not attracted very much attention yet, though the interest is rising some, and the candid are beginning to inquire.
J. H. ROGERS,
L. R. LONG.
Salisbury, Mo., July 20, 1875.
Wisconsin Tent, No. 3.
By I. Sanborn; S. S. Smith
We have now had six meetings in two days. Yesterday, first-day, we had a congregation of more than two hundred intelligent, attentive hearers. The Lord gave freedom in speaking his word. The prospect here for success in God's work looks promising. And we hereby invite our brethren and sisters of Lyons and other places to meet with us Aug. 21, 22, as we expect then to close our labors here. And we hope all that come will come to labor in this good cause. Our tent is pitched in the town of Jackson, Adams Co., Wis., on the farm of Mr. Tanner, twelve miles north-east of Kilbourn City.
Our P. O. address, till further notice, will be Douglas Center, Marquette Co., Wis.
I. SANBORN,
S. S. SMITH.
Herkimer Co., N. Y.
By S. B. Whitney
The quarterly meeting held in this county, which has been previously reported, was a success. The public services were well attended, and a very favorable feeling was manifested in the community, while a strong feeling of condemnation toward the course of the Methodists, who refused us their house of worship for the meeting, was also apparent. Nine were baptized, one of whom was from abroad.
It was decided to pitch the forty-feet tent, which had been procured for the meeting, in the village of Frankfort, about five miles from where the meeting was held. This was done under rather discouraging circumstances, the work being done in the rain, which continued at intervals for some time after the meetings began. We also encountered strong prejudice and opposition. The attendance was small, but quite steady, and the interest deep, as far as it extended.
The meetings continued between five and six weeks, and, as the result, eight or ten came out decidedly on the present truth, and were all the more firm because of the heavy cross they had borne. This was especially cheering to us, as we had labored almost against hope, much of the time fearing our labor would be fruitless.
Brn. A. H. Hall and B. L. Whitney were with the tent most of the time, and rendered efficient aid. July 26, the tent was taken down and shipped to this place, when Bro. Hall and myself pitched it the 28th and 29th, and commenced meetings the following evening. S. B. WHITNEY.
Gouverneur, N. Y., Aug. 4, 1875.
Western Iowa.
By J. Bartlett
We pitched the tent in Woodbine, Harrison Co., June 15, but on account of the almost incessant rains, we were able to hold only a few meetings, as the rising of the river, so the people could not cross, cut off the most interested part of our congregation. We had one storm so violent that it blew down several buildings in the village. Our tent, however, was injured but little. The prejudices of the people had been excited to such a degree by the minister that it was almost impossible to gain access to them; so we thought it best to move. Three, however, took a stand on the Sabbath.
The tent is now pitched in Dunlap, twelve miles north of Woodbine. We have given eight lectures with increasing interest. We hope for the blessing of God on our labors. Our address, for the present, is Dunlap, Harrison Co., Iowa.
J. BARTLETT.
Round Prairie, Minn.
By W. B. Hill; F. W. Morse
Since our last report, the meetings have continued with deep interest. Twenty-three adults have taken a decided stand upon the truth, making a very interesting company of believers. Twenty-six signed the covenant to keep the commandments and sustain meetings, and quite a number more will soon put their names down.
Last Sabbath and first-day were days long to be remembered. Brethren from Grove Lake, West Union, Greenwood, and Burnhamville, came in, a good representation from each place, and with their children filled our tent to overflowing. In the prayer and social meeting in the morning, over forty encouraging testimonies were given by warm-hearted brethren and sisters, and our dear friends who have lately come out on the truth joined in the good works with rejoicing. Words could not express the gladness of our hearts to see what God had wrought.
After the social meeting, according to previous arrangement, we all united in a general Sabbath-school exercise. Four schools were represented, and over one hundred took part in reciting. More than one hundred texts of Scripture were recited, and also the first six review lessons of our excellent Question Book. We had, besides, concert recitations of the commandments and books of the Bible, and a short but interesting review of the second chapter of Daniel. The proficiency of the children in Bible knowledge was remarkable and truly gratifying. Many said it was the most interesting Sabbath-school they ever attended.
At two o’clock P. M., the children were gathered together and we tried to speak to them from Eccl. 12:1. The Lord helped in a good degree to show the young that through pride and exaltation of heart, more than any other one thing, were they in danger of forgetting God. The social meeting at the close of the Sabbath was made very interesting by a goodly number of the dear children joining with us in the worship of God. It was a good day to us all, and we can heartily recommend Sabbath-school conventions held with the sole desire of glorifying God, and not for pleasure or display. On first-day, nine were baptized; others will soon go forward in this ordinance. There are now three companies of believers, recently brought to a knowledge of the truth, within a distance of twelve miles, in the towns of Round Prairie and Burnhamville, united to sustain prayer and Sabbath meetings. We shall be with them through the harvest time, about three weeks, and then pitch the tent either at Hartford or Whiteville, fifteen or twenty miles north.
W. B. Hill,
F. W. Morse.
Give an Account of thy Stewardship.
By A. W. Gould
The office of a steward is one of responsibility on account of the interests of others over which he has charge, and because his work is to be inspected. But few, comparatively, are qualified for this calling. Only persons of sound judgment, energy and perseverance, will succeed in it.
In the providence of God, man is chosen to be a steward of the King of kings. The command is: “Son, go work to-day in my vineyard.” None in this service are exempt from labor. He apportions to his subjects the place he wishes them to fill, and the reward is made sure to the faithful laborer. Most overlook the future recompense, and so only make sure of what they can gain in this state of existence. Perhaps they never take into account the fact that they have no hold on eternal life, as that was forfeited in the garden of Eden. Hence, they do not realize that the reward of “eternal life,” which is promised to those who, “by patient continuance in well-doing seek for glory and honor and immortality,” so far surpasses every earthly consideration that no obstacle should hinder them in its pursuit.
Obedience to the Master's requirements is indispensable. Those who think they may vary from the principles God has given, need only refer to the experiences of those who have disobeyed his rules, and marked out paths of their own. He says that he is “a jealous God;” Ex. 20: 5; and that he “is not slack concerning his promise, as some men count slackness.” 2 Pet. 3: 9. It requires the exercise of all our energies to serve “the King eternal, immortal, invisible, the only wise God.”
None need fear “to do any thing that will bring honor, and glory to Him, though the act be despised by the world.” He who is so exact as to reward the donor for “a cup of water only in the name of a disciple,” will keep a record of words calculated to encourage and help others, and also of words designed to detract from and cut off the influence of others.
A very essential quality for one who is called to deal with minds is self-control. “Know thyself,” is now, as it has ever been an important lesson. And next to nothing can be accomplished without virtue. Humility, too, stands high on the list of Christian graces, although it is not easily attained; and selfishness must be eradicated, if we would render to God acceptable service. In many cases, the followers of Immanuel have to pass through fiery ordeals in order to gain these virtues, and be fitted for duty. He chooses and prepares “the poor of this world rich in faith;” and those who imitate the example given, and realize the importance of the work, will be successful. It is not necessary that persons should be destitute in order to be heirs of the kingdom. In many cases, the cause of poverty is lack of judgment.
It cannot be supposed that individuals thus constituted are especially regarded. But the word says, “Blessed are the poor in spirit. . . . Blessed are the pure in heart.” Those who esteem others better than themselves are the chosen.
All who engage in the service of God, will be thoroughly tested. The rich and the poor must alike submit to the King's requisitions. He disciplines all whom he will welcome within those pearly gates. The majority are so interested in their surroundings that they will not be willing to follow the Leader in the cross-bearing way. But some will keep the commandments to whom it will be said, “Well done, good and faithful servant,” and such will be permitted to see the city in its richness, and to join in the loud anthem of praise to the King in his beauty. A. W. GOULD.
West Wilton, N. H.
Bogus Confession.
By Dudley Marvin Canright
“A real, genuine, bona-fide confession is about the rarest utterance one ever hears. We know some excellent people who never in their lives, never, at all events, since their maturity, have gone frankly to the public, their church, or their most intimate friend, and said, ‘I was wrong, I am sorry, forgive me.’ As a matter of curiosity, we wish the reader would stop right here, and see if he can recall one solitary instance in which he has done this.”
“There is plenty of bogus confession; but of real, honest confession, very little. There is the confession commendatory. ‘I tell you,’ says Mr. A, ‘I have got an awful temper. It flames up mighty quick, don’t last long, but it’s hot while it burns. There’s considerable lion in me, and it’s got to come out.’ He thinks he has made a confession. Not at all. He has been patting himself on his back, and pluming himself on his sin. The peacock is not prouder of his tail than this man of his pet passion.”
“There is the confession general. The man catches up the general confession of public prayer, and repeats it over and over in prayer-meeting, in family prayers, at his own bedside: ‘I have done the things I ought not to have done, and I have left undone the things I ought to have done, and there is no health in me.’ Now, the confession of a congregation must be in general terms; but the confession of an individual to his own conscience and his God ought to be particular. If Harry were to come to me Monday night with, ‘I have done the things I ought not to have done, and there is no health in me, good night, father,’ and again on Tuesday night with, ‘I have done the things, etc., good-night, father,’ by Wednesday night I should stop him and say, ‘Hold, here, a minute; tell me what are some of the things you have done you ought not to have done, some of the things you have left undone you ought to have done.’ I should ask him in the language of the lawyers, to give me a bill of particulars. Confession in mere general terms of general sinfulness is no confession at all.”
“There is the confession theological. This is the declaration of an article of belief. It is in effect an orthodox syllogism, thus: ‘All men are sinners; I am a man; therefore I am a sinner.’ Sometimes it is put in a less orthodox way, thus: ‘Oh, yes! I suppose I am a sinner. All men are sinners. And I do not pretend to be any better than my neighbors.’”
“There are three occasions when a man has nothing to do with his neighbors; viz., when he is born; when he dies; and when he stands before God’s judgment-seat. And there is a fourth occasion when he had better forget his neighbors, namely, when he stands before his own conscience to be judged. Correct views concerning the general sinfulness of the race are important; but they are unimportant compared with correct views concerning our individual selves. We have known men as proud as Lucifer, who were unimpeachably orthodox concerning Adam’s fall and general depravity; and we have known men who have held views a great deal more charitable than philosophical respecting human nature in general, who keenly felt their own sins and shortcomings, and their own need of a personal Saviour.”
“It is very easy to brag of our sins, or to roll off by rote formal confessions of sins, or to incorporate in our creed a general recognition of the general sinfulness of mankind. But these are all bogus confessions. So go to God and say, ‘In that business transaction I was mean; in that one I lied; in that word to my wife I was cruel and barbarous, I might better have struck her a blow with my hand than with my tongue; in that punishment of my child I was tyrannical and unjust; I have been selfish, proud, false, mean.’ This is a matter, which pertains to self, but it is just the hardest thing any man is ever called on to do. No penance imposed by pope or priest, no pilgrimage by Mohammedan devotee but would be easier to average humanity. And it is only this sort of confession that means anything.”—Christian Weekly.
A personal, frank, square confession, how exceedingly hard to make, as we all know who have had occasion to try it. How seldom are such confessions heard; and yet all others are bogus, only adding hypocrisy to sin. The above words are sound, and should be heeded by us all. D. M. CANRIGHT.