SOME years ago, under the pastorate of Dr. White, in Scottsville, Va., a young man presented himself before the session, a candidate for the sealing ordinances of the church. He gave clear evidences that he was truly a subject of the regenerating grace of God, and without hesitation was admitted to the communion. The session was somewhat curious to know what had led to the change in the young man, as he had been wild and thoughtless. The pastor asked him if any sermon or book had impressed him, and he promptly answered, "No!" "What was it then? Did any one speak to you specially on the subject of religion?" The same response was given. "Will you then state to the session what first led to you to think of your eternal welfare?" The reply was, "I live in the same boarding house and eat at the same table with N. J." "Well, did he ever talk to you about your salvation?" "No, never, until I sought an interview with him," was the reply. "But," he continued, "there was a sweetness in his disposition, a heavenly mindedness, a holy aroma about his whole life and demeanor, that made one feel that he had a source of comfort, and peace, and happiness, to which I was a stranger. There was a daily beauty in his life that made me ugly. I became more and more dissatisfied with myself every time I saw him; and though, as I said, he never spoke to me on the subject of personal religion till I myself sought the interview, yet his whole life was a sermon to me. He was a living epistle, speaking by actions so clearly that I could resist no longer, and accordingly I went and sought an interview with him. We held repeated conversations with each other. Then he pointed me to Jesus Christ, prayed with me, counseled me, watched over me. The result was that I found Christ precious to my soul; and here I am desirous to profess my faith in him before the world." Many a quiet, orderly, consistent Christian speaks thus to the heart of the unbeliever by his actions; and there is a power, a logic in his life which will shut the mouth of a gainsayer, and prove a more resistless argument for the truth of the religion of Jesus than a demonstration couched in the most eloquent language.—Sel.
Read this, ye Feasting Christians.
By Dudley Marvin Canright
NEVER were truer words and more needed than these from the Congregationalist:
DANGER OF MOCK BENEVOLENCE.
It is a question of much solicitude whether the real spirit of benevolence is on the increase, or decrease. Some of the men and women now in active life in our churches were educated, when children, to make sacrifices in order to be able to give or do something for Christ.
If funds are wanted now to repair or fresco a church, build a chapel, buy an organ, or even to build a fence around a graveyard, nobody must be called on to give. Oh, no! have a fair! tableaux! mock trial; antiquarian supper! or something to eat! anything to amuse the people and to give them an equivalent for their money. These things in themselves under some circumstances may be right and proper. But do not desecrate our houses of worship, thinking we are working for the Master, and are very benevolent.
True benevolence is in danger of being crushed out by these questionable substitutes.
Thank God that some one besides the Adventists see this great evil and is not afraid to expose it. D. M. CANRIGHT.
Close Questions.
YOUR tempers. How are they? Do you become impatient under trial; fretful, when chided or crossed; angry, revengeful, when injured; vain, when flattered; proud, when prospered; complaining, when chastened; unbelieving, when neglected? Are you subject to discontent, to ambition, to selfishness? Are you worldly? Covetous of riches, of vain pomp and parade, of indulgences, of honor, of ease? Are you unfeeling, contemptuous of others, seeking your own, boasters, proud, lovers of your own selves?
Beware! These are the sediments of the old nature. Nay, if they exist in you, in however small degree, they are demonstrative that the old man of sin is not dead. It will be a sad mistake if you detect these evils within and yet close your eyes to them and continue to make professions of holiness. These are not infirmities; they are indications of want of grace.
Banner of holiness
Be Decided.
A GENTLEMAN and his wife were present at a camp-meeting. Neither had ever made a profession of religion. Under one of the sermons the lady was deeply and sorely convicted of sin. She desired to go forward and kneel at the altar as a poor penitent. Her husband protested against it, and tried to lead her from the ground. Her convictions were so profound and intense that she insisted upon presenting herself at the altar. He used his authority, forbidding her to go. She pleaded with him for her soul's sake not to interfere with her conscience. He threatened to desert her if she dared to go. "Never return to my house if you go," said he. Swept by an irresistible current of desire and longing she ran to the altar. Casting herself upon the ground she pleaded for the divine mercy. Such earnest longing found a speedy response, and the "peace of God" rested upon her spirit. "Oh, 'where is my husband?'" she exclaimed, as she tried to rise, from her knees. "Here I am," sobbed the crushed and penitent man, who had followed her in her flight toward God, and had fallen by her side himself crying for mercy. Peace soon came to his heart, and they went from the meeting rejoicing in God.—Sel
Keep on Praying.
"Do you think," I asked "that the Lord will let me see in this life the salvation of the souls for whom I pray?" "I cannot say as to that. When I was a child in the Sabbath school in the old country," she continued, "my faithful teacher used to say, 'I have prayed too much for my class for one of them to be lost.'" I was a thoughtless girl at the time, and remember wondering at it, and thinking it a very self-confident remark. She was so sure. 'I shall have them all,' she would say; I shall say to Christ at the Judgment, here am I and the class thou hast given me." "And were they all converted?" "Yes; she did not live to see it, but my eyes have seen it—the last of the sixteen gathered into the fold."—Witnessing for Jesus.
Origin of the Potato.
It would be hard for people in our day to get on without potatoes. The dinner-table would seem very bare without them. But they have been in general use only about a hundred years. The Journal of Chemistry says: It seems scarcely credible that only one hundred years have elapsed since the general introduction of this now well-known and universally-cultivated esculent into Europe. But such is the fact, and it has been proposed to hold a jubilee in Germany this year (1874), in honor of the potato. When the Spaniards conquered Peru in the sixteenth century they carried some potatoes and sent them to the pope. The new plant was cultivated a little in Spain, Italy, Burgundy and the Netherlands, and from a certain resemblance to the truffle, an esculent fungus growing in the earth, the Italians gave them the name of Tartuff or Taratufoei, whence the Germans derived their word Kartoffel. The French called them "Apples of the earth," Pommes de terre, while in Austra and portions of Germany the equivalent expression Erd-apfel is used.
John Hawkins first introduced them into England in 1565; Walter Raleigh brought them there in 1584, and, finally, Admiral Drake in 1586. The latter sent some to a friend to plant, with the remark that the fruit was excellent and nutritious, so that it would be very useful in Europe. His friend actually planted the tubers, and they grew nicely. But when the seed balls were ripe, he took these instead of the tubers, and fried them in butter, and sprinkled sugar and cinnamon over them, and placed them before some company as a great rarity. Of course the ball tasted disgustingly, and the assembly concluded that the fruit would not ripen in Europe. The gardener pulled up the plants and burned them. A gentleman who chanced to be present stepped on one of the baked potatoes as it lay in the ashes, when it broke open, and he noticed that it was as white as snow, and mealy, and had such an agreeable smell that he tasted it and found it very palatable. The new vegetable was thus rescued, but for a century after it was only cultivated in his garden, and in 1600 the Queen of England made, the remark in her house-book that a pound of potatoes cost two shillings (about fifty cents).
The Size of the Ark
INFIDELS have objected to the size of the ark; have asserted that it is absurd to suppose that there could be a vessel constructed large enough to hold all the creatures that must have been placed in it, with sufficient food, it may be, for six or twelve months—water for fish, corn for four-footed animals, seed for birds, and so on. Now we will take the dimensions of the ark from the records of Moses, and calculate them on the lowest possible scale. There are two definitions given to a cubic, one that it is eighteen inches, or a foot and a half, and the other that it is twenty inches; we will take it only at the lowest. Moses states that the ark was 300 cubics long, this would make it 450 feet long, of about the length of St. Paul’s cathedral, London. The breadth he states to be fifty cubics; we have it seventy-five feet in breadth. He states it to be thirteen cubics high. In other words, it was as long as St. Paul’s cathedral, nearly as broad and half as high.
The tonage of the ark, according to the computation of modern carpenters, must have been 32,000 tons. The largest sized English ship (of a size altogether unimaginable to those who have never seen it) is 3,500 tons burden; so that the ark must have been equal to twenty-six first-rate ships of war, and if armed as such ships are, it would have contained beyond 18,000 men, and provisions for them for eighteen months. Buffon has asserted that all four-footed animals may be reduced to 250 pairs, and the birds to a still smaller number. On calculating, therefore, we shall find that the ark would have held more than five times the quantity of food to maintain them twelve months.—Christian Advocate.
Religious Strength in the British Empire
The order in which the subjects of the British Empire rank religiously, fixed by their relative numerical strength, is as follows: 1, Pagan; 2, Mohammedans; 3, Protestants; 4, Roman Catholics. The Queen rules more Catholics than the Pope, more Mohammedans than the Sultan, and more pagans than there are in the whole continent of Africa.
Bible Promises for Rich and Poor
BIBLE promises are like the beams of the sun, which shine as freely in at the window of a poor man's cottage as at the rich man's palace.
Let the Light Shine.
By Calvin C. Ward
OUR blessed Lord has commanded us to let the light shine. He says, "Let your light so shine before men that they may see your good works and glorify your Father which is in Heaven." This language is applicable to Christians in all ages of the world. But it might be said to have a special application to those who are living now as we are living in the last days, as those days are pointed out in prophecy as dark and perilous. The present truth is very clear, harmonious, and powerful, yet for all that thousands of honest-hearted men and women are ensnared in the entanglement of sects, and creeds, and traps of Satan. How necessary then that we who have the true light should let it shine forth in all its brightness, and thus be trying to point others in the narrow way.
What solemn events are just before us. The Lord is soon to come. Hear the language of Peter, "What manner of persons ought ye to be in all holy conversation and godliness." Here Peter was speaking with reference to the coming of the Lord, which has now become present truth. The sure word of prophecy shows that the end is very near, even at the door. We should be in earnest showing to those around us that we do believe the things we profess. How necessary to get right before God, and have his Spirit dwelling richly in our hearts. One decisive evidence of Christianity is brotherly love. Hear the words of Jesus, "By this shall all men know that ye are my disciples, if ye have love one to another." The manifestation of this, while it is among the brightest evidences of true religion, is among the most powerful means of leading men to embrace it. The beloved disciple John says, "We know that we have passed from death unto life because we love the brethren."
Oh! how many opportunities are daily passing for us to show the light. We may show the light in many ways. By deeds of kindness to our neighbors and by our earnest conversation on the subject of present truth. Are we dead to the world and alive to the great work? If not, let us arouse. The Lord is soon coming, and will reward those who faithfully try to let their light shine. Have we friends who need the light? Then let us send them tracts and papers, and with earnest prayers and tears ask God to bless them. If we only are guided by his Spirit, we cannot act too much as though we believed the coming of the Lord was near.
Calvin C. Ward.
Maiden Rock, Wis.
Worldliness.
By Jos. Clarke
FEW realize the danger of God's people at the present time. From every point, Satan is rallying his legions to make war upon the saints; and his greatest success is attained where we are least guarded. While we are looking for great events and severe persecutions in the future, Satan is at work most effectually; for if he can now drown the senses in worldly pursuits, he knows well we shall not be among the persecuted ones.
One of our dangers is that of worldliness, which creeps over us while we least suspect it. As we pursue our daily occupations, we become charmed with these affairs, and engrossed in them, and nothing is left for God.
Little by little a love for our employment, or of its profits, crowds out the love of God: and the cares and responsibilities of life, so necessary to be well borne, are so constantly upon the mind, that we often become cold as an iceberg before we are aware that we are drifting away from the port.
The man of business fancies that he is doing a laudable and praiseworthy work in driving his trade or his other interests; and so he is, if God has the highest place in the heart; but alas! how many fatally deceive themselves in this. The pleasure derived from mental toil and success in life is often mistaken for God's approbation. The spirits are light and buoyant from healthful exercise, and Satan steps in, with deceptive charms, and lulls the soul to sleep, while he drives it far away from God. The student, the teacher, the literary man, is peculiarly exposed by reason of the high intellectual enjoyments he experiences, and unless he places a double guard against the enemy, he is led astray, or lost.
It was the practice of a very devoted and learned man, to often turn from his studies to the Bible, to see if his love for the word of God was waning in his intense zeal in the acquisition of knowledge. If he found that his love for human learning was at all drawing him from the love of the Bible, he would leave his studies and read the word of God until his love for it returned, and he was satisfied that his love for God's word was above that of mere literature and science. His was true wisdom.
Jos. Clarke.
Question.
By John Norton Loughborough
A Mr. M., of San Francisco, raises a query relative to Christ's testimony concerning the sign of Jonas the prophet, "For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth." Matt. 12 : 40. The query is, how it can be claimed that Christ was crucified on Friday and rose on the first day of the week, if he was three days and three nights in the sepulchre.
This question has been raised, by several persons, and we will give our answer through the SIGNS, for the benefit of all. It often happens that what appear to be contradictions and difficulties in the Scriptures, after all, arise more from our understanding of certain texts than from what the texts themselves declare. To bend the plain statements of the Bible to agree with our ideas of obscure texts cannot certainly be the correct mode of interpreting the Scriptures. It is certainly more proper and reasonable to so interpret the obscure texts as to agree with the plain statements.
In the case before us, the whole difficulty lies in placing an interpretation upon the words concerning Jonas which makes them teach that Christ was three nights in the grave, which it is at once discovered could not be the fact if he was crucified on our Friday, and was raised again upon our Sunday. Without further examination the conclusion is taken that Christ either was not crucified on Friday, or if he was he must have been raised as late as our Monday morning.
Now, who knows that these words respecting Jonas refer to the time Christ was to lie in the grave? The text does not say so, but it is inferred to be so. But according to the philosopher Locke's rule "the right of drawing inferences is equal on all sides, and his inferences are entitled to the most weight that are drawn in harmony with plainly stated facts."
In the matter of the day of Christ's death and resurrection what are the plainly stated facts? On what day was Christ crucified? "The Jews, therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath day (for that Sabbath day was high day), besought Pilate that their legs might be broken, and that they might be taken away." John 19 : 31. Luke says, "That day was the preparation and the Sabbath drew on." 23 : 46. Mark says, "Now when the even was come, because it was the preparation, that is, the day before the Sabbath." Matt. 15 : 42.
The above is abundantly sufficient to show that the day of Christ's crucifixion was the day before the Sabbath. Now, on what day did he rise? Matthew says, "In the end of the Sabbath, as it began to dawn towards the first day of the week came Mary Magdalene and the other Mary to see the sepulchre." Then comes a record of the fact of Christ's rising from the dead. Of his resurrection Mark says, "Now, when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils."
Putting the above texts together we have a plain statement of Christ's crucifixion on the day before the Sabbath, and of his resurrection on the day after the Sabbath. It is not possible to get three nights between his death and resurrection; and to force a construction upon an obscure text, making an inference therefrom conflicting with the plain statements of the above Scriptures, does not look like the true mode of Scripture interpretation.
Again, let us look at some of the predictions made by Christ respecting his resurrection. Matthew records this language, "From that day forth began Jesus to show unto his disciples how that he must go unto Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day." Matt. 16 : 21; see also Matt. 17 : 23; 20 : 19; Matt. 10 : 34; Luke 9 : 22, and 18 : 33. Here are six plain statements that he was to rise on the third day from his crucifixion. We admit, that to have three full nights between his death and resurrection he would rise on the fourth day from his crucifixion.
Those disciples who accompanied Christ on his way to Emmaus on the day of his resurrection, speaking of Christ's resurrection said, "To-day is the third day since these things were done." Luke 24 : 21. Paul also in speaking of the resurrection says, "Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures." 1 Cor. 15 : 3, 4. In these scriptures we not only have a plain statement that Christ rose on the third day, but we have also Paul's interpretation that this is the plain meaning of the Scriptures.
The question now arises, what is meant by Christ's being three days and nights "in the heart of the earth." Of course no one can claim that "heart of the earth" means the center of the earth, for he was not there. Even his burial was in a sepulchre on the surface of the earth. I would suggest that there are many scriptures in which the people are spoken of as the earth. Jeremiah in reproving the wicked said, "Hear, O earth, behold I will bring evil upon this people." Jeremiah 6 : 19. Again, "O earth, earth, earth, hear the word of the Lord." Jer. 22 : 29; see also texts in which the people are called earth : Ps. 50 : 4; Deut. 32 : 1; Isa. 1 : 2.
I would suggest as a meaning of this text, that which will not conflict with any of the plainly stated facts concerning Christ, but which, on the other hand, harmonizes with them all, that, as Jonas was for three days and nights under the control of the whale, carried by him whithersoever he listed, so Christ, for three days and nights was in the hands of the wicked, carried about and controlled by them as they listed.
Let us try this. He was betrayed into their hands on the same as our Thursday night, crucified on Friday, and in the sepulchre till first-day morning. Thus you get the three nights, Jewish reckoning, and also three days, namely : a part of the night and the day of the sixth day, all of the seventh day and the night part of first-day. Let us follow that course and principle of interpretation which produces a harmony in the Bible if it demolishes all our theories. J. N. L.
The Milky Way.
By Uriah Smith
INFIDELS tell us that Astronomy has brought to light facts which stamp the Mosaic record of creation as utterly puerile and false. Stars have been discovered, they tell us, so immensely distant, that hundreds of thousands of years would be required for the transmission of their light to this earth; hence the earth must be hundreds of thousands of years older than the Bible makes it.
Were this the fact in regard to the stars, it would prove nothing for the skeptic, since such stars might have existed for ages before our earth was called into existence; but it appears from the following statement that the theory itself is not true, as light from points so remote could never reach us, since, expanding and decomposing in its progress, it would be utterly dispersed in space. The "Marvels of Science," thus speaks of the Milky Way:-
"The Milky Way forms the grandest feature of the firmament. It completely encircles the whole fabric of the skies, and sends its light down upon us, according to the best observations, from no less than 18,000,000 of suns. These are planted at various distances, too remote to be more than feebly understood; but their light, the medium of measurement, requires for its transit to our earth, periods ranging from ten to a thousand years. Such is the sum of the great truths revealed to us by the two Herschels, who, with a zeal which no obstacle could daunt, have explored every part of the prodigious circle. Sir William Herschel, after accomplishing his famous section, believed that he had gaged the Milky Way to its lowest depth, affirming that he could follow a cluster of stars with his telescope, constructed expressly for the investigation, as far back as would require 330,000 years for the transmission of its light. But, presumptuous as it may seem, we must be permitted to doubt this assertion, as the same telescope in the same master-hand was not sufficiently powerful to resolve even the nebulæ in Orion. Nor must we forget that light, our only clue to those unsearchable regions, expands and decomposes in its progress, and coming from a point so remote, its radiant waves would be dispersed in space. Thus the reflection is forced upon us, that new clusters and systems, whose beaming light will never reach our earth, still throng beyond; and that, though it is permitted to man to behold the immensity, he shall never see the bounds of the creation."
The time given in the above for the transmission of light to this earth from the most distant visible point in the Milky Way, is one thousand years. The idea it would seem to convey is, that light, requiring a longer period than that for its transit, would be dispersed in space, and so never reach us. If this be so, allowing the utmost latitude to the opponents of revelation, no objection can be drawn from the stars to the Scripture record. U. S.
Delaying Obedience.
To HAVE the understanding enlightened in regard to duty, and the conscience so thoroughly awake as to make one feel uneasy in the neglect of it, and yet to be surrounded with advisers wearing the name and title of Christians, who are continually urging further delay, is about as uncomfortable a position as a person of fervent piety needs to be placed in. To rebuke such advisers in the faithfulness of the gospel, and yet, at the same time, to behave towards them with becoming meekness, is not the easiest thing in the world. Nevertheless, the idea that we may postpone our obedience to God for a little season, notwithstanding our convictions, is not to be tolerated.
Suppose, for example, that a person becomes convinced that it is his duty to observe the Sabbath of the Bible—the seventh day of the week. Forthwith he is assailed by his associates with the suggestion that he ought not to be in a hurry—that he ought to take plenty of time for consideration, at least a year. Plausible as such advise is, we offset it with a single passage of Scripture: "I thought on my ways and turned my feet unto thy testimonies; I made haste and delayed not to keep thy commandments." Ps. 119: 59, 60. Here the psalmist testifies that he turned his feet to obedience, so soon as, by thinking on his ways, he found that he was walking astray. He made no delay about it; he did not go about to consult the wise men of the nation; he did not examine the writings of the rabbis and doctors to see if there was not some way of getting round the duty; he made haste to render obedience. But, now-a-days, as soon as a person's conscience begins to lash him for neglected duty, he is advised to be very careful about running too hastily. Well, we would not wish one to be too hasty; but on the other hand, it may be well to consider whether there is not such a thing as being too tardy. Conviction of duty is not to be trifled with. When any one does violence to his conviction he feels that he disobeys God; and such disobedience is sure to be followed by disastrous results. The voice of conscience grows more feeble, and (if the disobedience be persisted in) becomes, at length, hushed in silence. It may continue to reprove with regard to other duties, but with regard to that particular one which has been made the object of wilful neglect, it reproves no more. As a necessary consequence, the soul suffers the loss of all those blessings which obedience in that one thing would bring.
Nor is this all. Conscience, having yielded to corruption in one instance, becomes ready to yield in another. Its sternness has been overcome, and it no longer guards the soul with that security which it had been wont to do. It is to the soul what the sense of modesty is to the female; and, as the female cannot allow her sense of delicacy to be trifled with without incurring the risk of a total loss of virtue, so the conscience cannot, in a single instance, be abused without incurring the danger of becoming "seared with a hot iron." We will not undertake to say, that this is, in every case, the result; but we do say that there is great danger of it. We insist, therefore, that when one understands what is duty, he ought to lose no time in putting245it in practice. Let him remember, too, that the wrath of God is revealed against those who hold the truth in unrighteousness." Rom. 1: 18.
But the possibility that one may be mistaken as to his duty, is often urged as a reason for delay. There may be something in this, at least it seems plausible. Generally, however, this objection is more specious than solid. At all events, it is so with regard to those things which are the subject of direct and unequivocal command. With regard to the Sabbath we have no hesitation in saying that it "savors of the wisdom that is earthly." The object of those who urge it is to induce a deference to the views of those who have acquired great skill in explaining away the divine law. But we hold that however doubtful may be the teachings of Scripture with regard to such questions as are purely doctrinal, or however obscure the language in which its prophecies foretell coming events, with regard to the common practical duties of life the word of God is so plain that there is no need for a child to be mistaken. Were it otherwise it would be unsuited to the wants of mankind. For, inasmuch as every one must give an account for himself, and not another for him, it is necessary that each one should be able to decide his duty for himself. People of small intellectual capacity must be able to make this decision, as well as those of more expanded powers; and children, as well as those of mature age. Hence duty must be revealed in very simple language. And how simple the language in which our duty to keep the holy Sabbath-day is revealed!—"Remember the Sabbath-day to keep it holy—the seventh day is the Sabbath." Who can fail to understand it? What untutored peasant cannot comprehend it? What child does not perceive its meaning. The command to refrain from the adoration of images is not more plain. Yet, when a person of ordinary mental powers is convinced by it, and begins to think about rendering obedience, straightway he is admonished that he does not understand it, and that he would do well to consult some learned men, some spiritual rabbis or doctors of divinity, before taking any decided steps!
And what do the learned doctors say, upon being consulted? Why, that it is the duty of men to keep holy the first day of the week. But how do they make it appear? Do they produce any precept from the Scripture, plain and unequivocal, like the fourth commandment? Not by any means. They can present nothing which is level to the comprehension of a child. Whatever they say on the subject, is entirely above the understanding of children, and entirely above the understanding of ignorant people. They talk about the magnitude of redemption, as compared with the work of creation; they have something to say about redemption being finished on the first day of the week by the resurrection of Christ from the dead; they lay a few such theological propositions together and finally draw out the inference that the first day of the week is a holy day. But the plain, ordinary mind does not understand this. The child fails to comprehend it. It is true, he hardly dares to indulge the thought that learned men may be mistaken; nevertheless he is puzzled, extremely puzzled, to understand it. Is not this conclusive proof, that no such duty is enjoined in the book of God?
We cannot, therefore, subscribe to the idea, that a person must, in reference to the Sabbath, or in reference to any other plain command of Heaven, wait to consult friends and learned teachers, and the writings of fallible men, before rendering obedience. If God has spoken, "see that ye refuse not him that speaketh." We do not believe that any one can begin to obey God too soon.—Amer. Sabbath Tract, No. 14.
The Tongue that Speaketh Proud Things.
By John Nevins Andrews
SUCH a tongue as this, the Lord says he will destroy. And not the tongue only, but the person who uses it. The psalmist gives us a specimen of these proud things. "Who have said, with our tongue we will prevail; our lips are our own; who is lord over us?" Ps. 12 : 3, 4.
We have plenty of such persons all around us. Some of this kind are so deceived as to suppose themselves Christians. Many churches are so afflicted as to have some of this class as members. They have some show of piety. Perhaps they are able to deceive themselves with the idea that they are the servants of Christ. But they cannot deceive the Lord, and they do not deceive the people of God; no, nor even the men who make no profession of godliness. They give them occasion to reproach the cause of Christ, but they do not pass for Christians in the judgment of any sensible person.
There is no person upright enough to escape the venom of these all-devouring tongues. Such tongues, which are set on fire of hell, can never be cured till the fire of Gehenna shall destroy the wicked with everlasting destruction.
Our lips are not our own. God has given us the noble gift of speech. He will call us to the strictest account. Not our lying words merely, nor our proud words, nor our words of cruelty, nor our words of rebellion and unbelief, but even our idle words shall all come up in the day of Judgment. Oh! fatal mistake to suppose that we are possessed of a right to use our lips as we please. It is an easy thing to scatter sparks of fire, each of which may raise a destructive conflagration. Beware of your words, for once spoken they cannot be recalled.
1. Do not ever speak words of anger. Such words are unbecoming a disciple of Christ.
2. Do not speak words of levity. Men about to be tried for their lives have little occasion to jest.
3. Do not speak evil of any man. Such is the imperative command of the Bible. Titus 3 : 2. We may never speak of the faults of others except when necessity compels.
4. Do not take up a reproach against your neighbor. Ps. 15 : 3. He may be entirely innocent. If others have made a cruel lie do not you join in the conspiracy as a volunteer to ruin the innocent. Be governed by the great precept, "Thou shalt love thy neighbor as thyself;" and by the golden rule: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Matt. 7 : 12.
5. The backbiting tongue shall never ascend into the hill of the Lord. Ps. 15.
6. Some men can never speak even of sacred things, but some coarse word has to be used, or some irreverent expression, or even some indecent language must be uttered. Such persons need a new conversion. Or, if this term be objected to, they need a real and thorough conversion, which it is evident they have never had.
7. Finally, we must be circumspect in our words. The eyes of sinners are upon us. We cannot afford to trifle. We must adorn the doctrine of Christ, and the best way to adorn his doctrine is to live as he lived. We cannot speak at random, even of the humblest of the human race. Much less will it do for us to speak evil of those in high dignity, even if Nero were our ruler. What perhaps may be denied by some, we must not lightly, nor wantonly, nor contemptuously speak evil of Satan. Michael, the archangel, when contending with Satan, dare not bring a railing accusation against him. Then certainly it does not become us to do it. By our words we shall be justified or by our words we shall be condemned.
J. N. A.
Meetings in Missouri.
FROM private letters we gain some facts relative to the visit of Bro. and sister White to Missouri. Friday, May 23, they found themselves at the Gallatin depot, ten miles from the place of meeting, and in a drenching rain. A clumsy omnibus was the only vehicle that could be procured, and they were about to start out in that, when they met Bro. Middleton, who took them to his home. He urged them to speak in Gallatin that evening, to which they consented. The Cambellite church was procured, and the notices were posted that Mr. and Mrs. White would address the people that evening. Soon the daily papers came in containing notices that Eld. White and wife would address the people at the tent in Prairie Valley that evening. Here was a dilemma. The places were ten miles apart, and it was still raining; but they decided to divide their forces and thus fill both appointments.
Bro. White spoke to a full house in Gallatin while sister White took a hired carriage to Prairie Valley, where she found a tent full of expectant hearers who had been waiting their arrival. These had come thirty, sixty, eighty, and some a hundred miles, and they were prepared to welcome heartily the speaker, and listen gratefully to the word of truth. Bro. White came on the ground in the morning, spoke twice to the people, and then returned to Gallatin to hear the Cambellite minister in the evening, who had made appointment to review his Friday evening discourse.
In her last letter sister White says:—
“My husband returned Sunday morning and reported that he had given out in the meeting in Gallatin that Mrs. White would speak to them if there was a house open for her. Eld. Sheik, the Cambellite minister, arose and said that the house was open to Eld. White, but would not be opened for Mrs. White, because he did not believe it to be right for a woman to speak in the church. Upon this the justice of the peace arose and said that, if there was no meetinghouse opened, Mrs. White should have the Court House, for the people wished to hear her.
“I spoke in the tent Sunday forenoon, and in the afternoon Bro. Brackett took me to Gallatin. I expected to get one hour to rest before the time of speaking. My husband was to speak one hour and then come to Gallatin to open the meeting for me; but I had no sooner entered Gallatin than the Court House bell began to ring. Then I knew what was before me, that I must go ahead, trusting in my best Friend and Helper in every time of need.
“For one hour the people had been crowding into the Court House fearing that there would be no seats; and although the time was not up, they sent for me, because the people were waiting. The Court House was crowded, inside, and the people were standing in the yard, around the windows, and everywhere that they could get within hearing. I opened the meeting by prayer, the singingmaster struck up a tune, and then I spoke to as attentive an audience as I ever had. The deepest interest was manifested. All seemed to be disappointed. They had heard so many false reports that they were expecting to hear some wild harangue or fanatical raid against the churches. I spoke of God in nature. They did not expect this, and they seemed charmed with the subject. After the meeting, ladies thanked me for the instruction given to mothers. Said one, ‘It is as good as gold dollars. I never heard the matter presented in this way before.’
“They urged us to stay and speak to them again. They said that they wanted to hear again and again on these subjects, and that we could have the Congregationalist or the Methodist church, but we had to leave them then. The way is now opened for the tent to be pitched in Gallatin, and work will immediately commence there. May the Lord give success to his truth.”