Under the heading of "Ministerial Folly!" significant heading to a significant article, I. C. Wellcome, in the World's Crisis of Sept. 6, 1864, gives us the following. We give his piece entire that the "folly" may be manifest in all its length and breadth.
"Among the great variety of foolish things which some men who wish to carry their points at all hazards teach, is one so entirely without foundation, and contrary to truth, that it can scarcely seem possible for any really honest person to believe it; yet we have learned that the human heart is much more ready to accept error and falsehood than to receive the truth.
"The notion alluded to is that 'the Pope made Sunday,' or, properly speaking, it is extensively taught by the 'Seventh-day Sabbath keepers' that the Pope set apart Sunday as the day for the christian church to keep the Sabbath, and made it binding on them by legal enactment. When proof is demanded, those who know it is wanting twist their assertions round and say, the civil power of Rome did so at the request of the Pope, etc. etc.
"A few days ago, in passing over a circuit in Maine where our seventh-day friends have lately sown their seed and made their assertions, I found many brethren and sisters who of course do not know the history of these matters, and they often asked me, 'Why do you keep the Pope's day?' I was aware where they had heard the nonsense taught; for I had heard it, and seen it in print nearly twenty years ago.
"I tell our friends, this story about the 'Pope's Sunday' is a base forgery, but that probably the most of those who believe and teach it know nothing of the history of the matter. Somebody has taken the responsibility to make and tell the lie, and others who have all the means of knowing it is false take the responsibility of circulating it instead of exposing it.
"Now as there are many honest christians who wish to be undeceived, and ask for the truth touching this point, I will here give it, and may hereafter give some other facts which will expose the sham statements often made to lead christians to turn to Moses.
"In A. D. 316 Constantine, who had been a Pagan, and ruled a Pagan empire, having professed conversion to Christ, and commenced the observance of the Lord's day (First day), as did all Christians throughout the empire, "enjoined the religious observance of the Lord's day, not only upon all his own house-hold, but commanded that it should be kept as a day of rest throughout the Roman empire." This law was not for189Christians, for they all observed that day; but for Jews and Pagans, that they might not desecrate the Lord's day, and that uniformity or order might be observed by all classes resting on the same day. After this the council of Laodicea made some demonstrations in the same direction, and pronounced "curses on Judaists," or Jews, for keeping the seventh day.
"Here we find the root from which has sprung all the parade about the 'Pope's Sunday,' and the terrible consequence of christians observing it; that thereby they received 'the mark of the beast,' and 'the same shall drink of the wine of the wrath of God.'
"Prof. Stuart says, 'The early Christians, one and all of them, held the first day of the week to be sacred. About that there appears never to have been any question among any class of Christians, so far as I have been able to discover. The zealots of the law wished the Jewish Sabbath to be observed, as well as the Lord's day. More anon.
Yarmouth, Me.
I. C. WELLCOME.
Of course, Mr. W. everything that you do not believe is "foolish" and all "nonsense." We have no objection to persons' calling things foolish and nonsensical, if they will only prove them to be so; but when a person is continually calling upon us to regard certain things as foolish, offering meanwhile no proof that they are so, he is very apt to transfer to himself that contempt which he wishes us to bestow upon the object of his spite.
He speaks of some things which are so "entirely without foundation, and contrary to truth, that it can scarcely seem possible for any really honest person to believe it," &c. A little further on he says, "Now there are many honest Christians who wish to be undeceived." A person must be deceived before he can be undeceived; hence "many honest Christians" have been deceived by this doctrine; the "impossibility" of their believing it has been accomplished. Again he says, on the same subject, "We have learned that the human heart is much more ready to accept error and falsehood, than to receive the truth." From all of which we may safely infer the quite rapid spread of our cause in his vicinity. Amen. The Lord speed it on.
He continues as complacently as if his words were going to put an everlasting quietus on the whole subject, "I tell our friends this story about the 'Pope's Sunday,' is a base forgery." And what authority does he give us for this? Oh, his word. But is he the oracle for all christendom? Is his bare assertion sufficient authority? It looks too much as if he was trying his hand at that child's game, commencing, 'Open your mouth and shut your eyes,' &c.
But he adds, "Probably the most of those who believe and teach it, know nothing of the history of the matter." Alas! brethren, that you have so long been kept in ignorance, and have been so stupid as to go round the country preaching that of which you "probably know nothing." But let us rejoice that at last one has been found who is willing to condescend to give us the infallible history on this point. Now let all historians hold their breath while we listen to the profound announcement: "In A. D. 316, Constantine, who had been a Pagan, and ruled a Pagan empire, having professed conversion to Christ, and commenced the observance of the Lord's day (first-day) as did all Christians throughout the empire, enjoined the religious observance of the Lord's day, not only upon his own household, but commanded that it should be kept as a day of rest throughout the Roman empire." Well, now, is'nt the question forever settled? Is'nt everything that goes contrary to this, 'foolishness' and 'nonsense?' But hold. Who says this? Where is the authority? We do not see any. Who says that it was in A. D. 316, that Constantine professed Christianity, and commanded the observance of the Lord's day? Who says that "all Christians throughout the empire" at that time observed the first day of the week as the Lord's day? Who says that Constantine's edict says anything about the Lord's day, as such? And who says that it was issued in favor of Christians against Jews and Pagans? We call for proof, not assertions, but authority on all these points. Give us the chapter and verse.
We would advise him to look a little at history on the following points:
1. To see if it was not in A. D. 321, instead of A. D. 316, that Constantine issued his Sunday law.
2. To see if it was not as late as the year A. D. 323, two years after the promulgation of his edict for Sunday, that he professedly embraced Christianity.
3. To see if his edict says anything about the 'Lord's day (?)' at all.
4. To see if he does not speak of it simply as 'dies solis,' the day of the sun, the very name given to that day by the Pagans, by whom it had been observed as a 'wild solar holliday' from the remotest times.
5. To see if, consequently, Constantine's Sunday law, was not a Pagan edict, issued in behalf of Sunday as a Pagan festival.
6. To see if this Pagan law was not left unrepealed when Constantine professed Christianity.
7. To see if thereupon Sylvester, bishop of Rome, Pope Sylvester, if you please, did not seize upon the opportunity to install the heathen festival of the sun under the imposing title of Lord's day, as a Christian institution, and avail himself of Constantine's Pagan law as a Christian ordinance by which to enforce it.
8. To see if this Pagan law, transformed by the embryo Pope into a Christian ordinance, was not the very first law ever enacted in behalf of Sunday; to see, in other words, if it is not in reality, the fourth commandment of the Sunday institution.
9. To see if the Papacy from that time on did not assume this institution as the badge of its authority and power.
10. To explain, if 'this story about the 'Pope's Sunday,' is a base forgery,' how it happens that the Roman Catholic church claims Sunday as an institution of its own, and refers to it, as is done in almost all Catholic catechisms and books of religious instruction, as the symbol of its authority. On all these points we challenge his proof.
But perhaps he will think all this is sufficiently answered by his closing paragraph, wherein he quotes from Prof. Stuart that 'the early Christians one and all of them, held the first day of the week to be sacred.' But we would like to know how Mr. Stuart knows this. If he gave his authorities for the statement why has not Eld. W. given them? The professor speaks as confidently as though he was present among 'the early Christians,' saw them 'one and all' and took notes from his own observations. But if he knows whereof he affirms, he can produce the testimony emanating from those times, to sustain it. If there is any such testimony we would like to see it. Seventh-day Adventists are not the ones who take for granted, and settle down upon that of which they 'probably know nothing.'
Eld. Wellcome has now drawn his picture. He took care to prominently label it 'Ministerial Folly,' intending that it should be the likeness of some Seventh-day Adventist minister. But no sooner does he hold up the finished piece to view, than lo! to his infinite confusion it must be, nothing but his own illustrious physiognomy appears upon the canvass.
The Inside of the City.
We often hear the expression, "I want to see how it looks," or "I mean to see how it looks, inside of the city." Laudable desire! Heaven-born purpose! Who would not wish to behold the glories, and share in the bliss of that celestial abode? But do we think when we make these expressions that we are talking of unsurpassed glories which Inspiration has never essayed to express in human language, nor any pen ever attempted to discribe? The views which the Bible gives us of the glorious city, the new Jerusalem, singular as it may appear, are rather external than internal views. Its descriptions are such as would be given by a spectator beholding it from a distance. Its glorious foundation stones are set before us; we are told that its wall is of jasper, its gates of pearl, and the street of gold. We are permitted to look upon the tree of life, and the river that sparkles in the glory of God beneath; but further than this, mortal minds may not attempt to picture. It is reserved to the overcomers when clothed in their immortal garbs of heavenly light, to behold the scenes, and fathom the glories that lie beyond.
But in that which is revealed there is more than we can comprehend. The external beauty and grandeur of that heavenly city is such as eye has not seen, nor the heart of man conceived. Then what must the inside be? May we not suppose the same rule to hold there which is universally observed in the cities of earth? While in entering these cities we see much that is noble and grand, and many things to adorn and please, in its external arrangements, where, after all, do we look for the exhibition of its treasures of magnificence and wealth. It is inside of its lordly mansions, in the inner court of its palaces and temples. It is there that we behold all the gorgeous magnificence that gold can procure or art devise.
What then must the inside of the heavenly city be! More than ever, we want to see how it looks there. More than ever, then, let us resolve that we will reach it and behold its glories; and then, oh thought almost too great, too glorious, for mortals to hope to realize, we shall soon know what it is to be there.
The Days in which We Live.
OPINIONS OF LEARNED MEN.
The opinions of learned men do not, of course, alter the truth, or effect the facts in the case; but it is interesting to know that they have held such views concerning the times in which we live. It corroborates the significant fact that the world is living in anticipation of great and eventful scenes.
Macauley, the essayist, wrote, in 1831, "Many Christians believe that the Messiah will shortly establish a kingdom on the earth, and reign visibly over all its inhabitants. Whether this doctrine be orthodox or not, we shall not inquire. The number of people who hold it, is very much greater than the number of Jews residing in England. Many of those who hold it are distinguished by rank, wealth, and ability; it is preached from pulpits, both of the Scottish and of the English Church. Noblemen and members of Parliament have written in defence of it,—who expect 'that, before this generation shall pass away, all the kingdoms of the earth will be swallowed up in one Divine Empire.'"—Essays on the Jews.
Dr. N. L. Rice, says, "The world is now rapidly approaching another great epoch, the most important in the history of our world." "We live in the eventful day."
"The time cannot be distant, when great changes are to take place amongst the nations. It is our wisdom, therefore, both to examine carefully and prayerfully the prophecies, whose fulfillment is yet future, and to watch passing events which throw light upon these prophecies. It is a great misfortune to mistake the character of the age in which we live, and to fail to understand the signs which God gives, that his people may act with him their part."—Signs of the Times.
Professor George Bush, says, "If we take the ground of right reason, we must believe that the present age is one expressly foretold in prophecy, and that it is just opening upon the crowning consummation of all prophetic declarations."
These are the declarations of Christians. The Jewish mind has been brought to like convictions and anticipations. Rabbi Carillon, of Jamaca Island, affirms that "There is every reason to believe that the latter days are not far off; let us, therefore, be on the watch and in continual prayer." It is said by a European writer, that "Jews, who never before thought of a Messiah, begin now to say, 'These are the days of travail which precede his coming.'" Solomon Herschel, rabbi of the chief synagogue of the Jews in London, is represented as saying that his people, after close investigation of the subject, think with him, that the Messiah's advent cannot be delayed long. And it was announced in the public Journals in 1852, that there were then thousands of Jews in Jerusalem, all anxiously expecting the Messiah.
And what divines have uttered as their learning of the Scriptures, statesmen and philosophers have also declared as their reading of the indications of events.
Decline of Missions.
By Editor
At the late anniversary of Madison University, Mrs. Vinton of the Karen mission gave a very touching and saddening account of foreign missions. Referring to the anticipated Baptist mission jubilee, she exclaimed,
"A jubilee for what? Because our missionary zeal is decaying? Because nine missionary stations once occupied with pre-eminent success, are nearly or entirely deserted, while the Puseyites and the Jesuits are taking the place of the Baptist missionaries?" and, we will add—the temporal millennium is just upon us. Does orthodoxy believe it?
The Dietetic Reform.
By H. S. Gurney
About twenty years ago I remember of remarking to my friends while conversing on the subject of temperance, that its platform was too narrow; that the subject should take a wider scope and embrace a reform on the subject of eating as well as drinking. Even then my principles were ripening for a more thorough work on the subject of temperance. Since that time my mind has been exercised more or less in regard to what we should not eat as well as what we should not drink. The consideration of the fact that the present generation is inclined to follow the cravings of an unhealthy appetite, and seek the pleasures of a sensual life, as it was in the days of Noah and Lot, suggests some difficulty in regulating a system of eating which will accord with our physical condition, and the word of God. Such difficulties certainly form no objection to starting a reform movement on the subject of eating when once we learn the length to which the present generation is running to satisfy the craving of an appetite which is destroying both soul and body.
When we consider the effect of over-eating upon the mind, that it unfits one to comprehend scriptural subjects, it is no wonder that so few are interested in the great truths of God's word. Hence the necessity of reform, a turning away from former habits of eating and regulating our diet in accordance with principles of sound health. It has now become evident that such a reform-movement has commenced among S. D. Adventists. And I rejoice that I have the opportunity to unite my influence with such a movement, and adopt a system which appears rational, convenient, and scriptural.
Some may start back at the idea of finding an eating reform foretold and prescribed in the Scriptures. But a collateral evidence of this lies in the fact that there is a general feeling on the subject among those who are looking for the Lord's coming. This may be considered providential, having a definite object in view, which is to unburden the system from those clogs and impurities accumulated by false notions of eating.
Jesus sets this matter before the last generation showing his peculiar regard for his waiting people, and that they should not eat and drink as those do who say, "My Lord delayeth his coming." See Matt. xxiv, 48, 49. They see no reason for entering into a reform on the subject of eating.
In Luke xxi, 34-36, we read: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life, and so that day come upon you unawares; for as a snare shall it come on all them that dwell on the face of the whole earth. Watch, therefore, and pray, always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man."
In this text Jesus has given a solemn warning admonition, and exhortation. A day is spoken of which shall come upon the world as a snare. A snare signifies danger and trouble. A special preparation is required in order to escape these dangers in the time of trouble, and stand before the Son of man. In verse 34 our attention is carefully called to an examination of the heart; and then the subject of reform is prescribed, and the reason given why it should be attended to. Three points are made prominent: 1. Eating, 2. Drinking; and 3. Cares of this life. By not taking heed to ourselves on these particular points, we are in danger of being caught in the snare.
The subject of eating is brought to view by the word "surfeit." Webster gives a definition thus, "To feed with meat or drink, so as to oppress the stomach and derange the functions of the system; to overfeed and produce sickness or uneasiness."190
With this definition of the word "surfeit," it is easy to see the relation that eating has to a preparation for things to come. Overtaxing the digestive organs, clogs and darkens the mind, and unfits us to comprehend those great truths so full of interest connected with our Lord's return to gather his people. When we pass into a time of trouble such as never was, when a thousand shall fall at our side, and ten thousand at our right hand, we shall then and there see the full importance of this eating-reform movement, and that Jesus has not overrated its importance in the above noted text. There is such a sympathy between the physical and mental system that the former cannot be "overcharged with surfeiting," without affecting the latter so as to unfit us to discern the way of escape from evil in the time of trouble.
It is a clear discernment of truth that is to afford a refuge in the time of trouble. In order to have power to discern the way of truth in the things that shall come to pass, we should adopt a system of eating as free as possible from any principle which will overtax the digestive organs and produce sickness or uneasiness, and thus subject the mind to blindness and stupidity.
H. S. GURNEY.
Jackson, Mich.
Questions Addressed to Candid Adventists of the 1844 Movement.
By John Nevins Andrews
1. Do the 2300 days extend into the future? Or have they expired already so that we are now in the period of the cleansing of the sanctuary?
2. If the 70 weeks are a part of the 2300 days, is it not certain that the 2300 days have expired?
3. If the 70 weeks are not a part of the 2300 days, is it not manifest that there is no starting point for those days?
4. If there is no starting point for the 2300 days, of what account to us is it that that period is given in the Bible?
5. Has the argument in proof of Dan. ix being an explanation of Dan. viii, ever been answered at all?
6. Has not the lapse of time since 1844 shown that the Adventists of that time were in error in one of two things, viz: that the earth is the sanctuary, or that the 70 weeks are a part of the 2300 days?
7. Is there not a strong argument for the connection of the 70 weeks with the 2300 days? Is there any argument at all proving the earth to be the sanctuary? Which of the two positions then should be given up? Have you not given up the one that is sustained by invincible proof, for the sake of retaining that one which is entirely destitute of any proof in its support?
8. Is it not plain that the cleansing of the sanctuary takes place somewhere about this time? May it not be an event that is of some importance to ourselves? Is it not time that some one had clear light on the subject? Have you such light at this time? If not, will you listen with candor to those who have plain and express testimony from the Holy Scriptures to offer you? Will you not in view of the above questions and of the earnest request of the writer, procure the recent work published at the Review Office, entitled "The Sanctuary and 2300 days," and read it with a serious and prayerful spirit?
J. N. A.
No Cross, no Crown.
By Mary F. Maxson
LONE pilgrim, traveling Zionward, are you weary with the toilsome journey? Does the night seem long and drear? Do temptations, trials, and persecutions surround you? Are your feet torn with the "sharp set thorns" that are strewn along the rugged path? And are you tempted to turn aside, and rest in the cool refreshing bowers which are built along the narrow way? Oh pause not to rest. Heed not the tempter's siren voice which would lull you to sleep; but toil on, suffer on, and nobly endure all. Your path may be surrounded with perils and dangers: foes may lurk around on every side; but struggle bravely on, and ere long will be received the crown set with gems divinely bright; but never if you grow weary of the warfare and lay down your burden; for only those who bear the cross to the end, shall wear the crown.
Is the cross heavy? and do you tremble beneath its weight? Oh look away to Calvary, and there see, toiling up the rugged mount, Him who bore it for you, until he fainted beneath it. Go to Him with your weakness, and plead for strength to bear the cross of grief and anguish, until he shall bid thee exchange it for an unfading crown of life. He will not turn thee away. "He will be very pitiful to the voice of thy cry;" for he can be touched with a feeling of our infirmities. Thy conflicts and sorrow, thy griefs and pains, thy trials and temptations, are all known to him; and if thou wilt but trust in him, he will give thee grace to bear them in such a manner that they shall work out for thee "a far more exceeding and eternal weight of glory." Then, weary one, draw near to thy Saviour. Pillow thy weary, aching head upon his bosom, and gain strength for the rest of the journey.
Fierce temptations, and sore trials will come. But keep close to Jesus, and there is nothing to fear. Keep the words of his patience, and he "will also keep thee in the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth; and at last will permit thee to stand among the immortal throng, "that have come up out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
Oh, tremble not at the cross, but rejoice; and with joy look up and behold the bright morning that ushers in eternal day. That glad morning is fast approaching, and soon will dawn upon us, in all its splendor and glory. Then despair not, faint not, pause not to rest. Shrink not from the cross, but bear it patiently, and ere long a dazzling crown of glory shall encircle thy brow, and thou shalt find rest, sweet rest, in Eden's immortal bowers.
No cross, no crown! Would that these words might ring, in thunder tones, through the hearts of those who fondly dream of entering Heaven "on flowery beds of ease." Oh, deluded soul, awake, awake ere it be too late! Arise, and shake off the stupor with which Satan has enshrouded thee. Tear down the false hopes on which you are resting, and build on the sure foundation. Remember that the path which leads to eternal life, is a narrow one. We cannot walk in it, and carry with us the pride of our hearts, and our love of ease and worldly pleasures. Ah no! these must be crucified and cast from us, or we shall never be among the number that "shall enter in at the strait gate." God will have the whole heart. He requires all. If you will not give up every thing for his sake, and place yourself unreservedly upon his altar, you cannot be his disciple. Do you say the sacrifice is too great? the cross too heavy? Then go with me to the lone garden of Gethsemane, and there, amid the dews of night, see thy Saviour bowed to the earth with anguish. Hear him in low mournful accents pleading, "O my Father, if it be possible, let this cup pass from me." So bitter was that cup, that even the Saviour shrank from drinking it. Can you think of the great anguish he endured, and feel that your heart, your all, is too much to give in return.
But let us look again and we shall see the lovely form of Jesus drooping beneath the weight of sorrow that rests upon him, while great drops of blood roll off his holy brow, and tears stream from his eyes. The groans that rend the still air, "echoing from hill to hill," seem to say, in mournful accents, the Son of God is suffering untold anguish for thee. O sinful, ungrateful man! He is wrestling with fears, and enduring sorrows that angels vail their faces from—all, all to purchase thee a home where sorrows and tears can never come.
Is thy heart yet unbroken, and wilt thou yet shrink from the cross? Then go with me to Calvary, and there behold the Lord of life and glory stretched upon the cruel cross. See that sacred head pierced with a crown of thorns. How they lacerate his holy temples, causing his precious blood to flow afresh. Hear the cruel nails as they are driven through his tender hands and feet; and see that spear thrust into his side. But we can endure the dreadful sight no longer, and with the sun, vail our faces from it.
Do you now think the cross is too heavy? Oh, how can you refrain from falling down low at the feet of Jesus, and with deepest joy exclaiming, "Love so amazing, so divine, demands my heart, my life, my all?"
If you will still refuse to bear the cross, great will be your anguish at that day, to know that there is no crown for you. The words, "Ye knew your duty, but ye did it not," will fall upon your heart like a death knell, vibrating there in sad, low dirges of sorrow and despair.
O, I beseech of you to listen to the voice of God that is calling you to walk in the way of his truth. How sweetly does he whisper, "This is the way, walk ye in it." Will you not heed that dear voice?
Are you unwilling to bear the shame and reproach, the suffering and toils, the sorrow and dangers which attend the children of God in their earthly pilgrimages? If you are, you cannot share in their blissful reward. There will be no crown for thee—no crown for thee. Piercing thought! How can you bear it?
Once more, let me entreat you, in my Saviour's name, to rest not until you are sure that there is a crown laid up for you. Welcome the cross, and ere long you will be borne to the radiant, happy land, where all trials and sorrows shall be turned into everlasting joy and blessedness.
Dear Christian friends, let us not shrink from the cross, nor sink beneath it. Let us "forget the steps already trod, and onward urge our way." Let us look up and behold, above the cross, a glittering crown; and let us toil, suffer, sacrifice, and endure all things for Jesus' sake, that it may be full of jewels, rich and beautiful, that shall sparkle in the glorious sunlight of God's love, throughout the ceaseless ages of eternity.
MARY F. MAXSON.
Adams' Center, N. Y.
True Science Not Hostile to Religion.
Sir David Brewster and over one hundred and fifty of the principal men of science of Great Britain, have signed a declaration of their belief in the agreement of science and revelation, which is of great significance in these days, when strenuous efforts are made to weaken confidence in the sacred Scriptures. After expressing their regret that some have perverted scientific researches into occasion for casting doubt upon the truth and authenticity of the holy Scriptures, thus making natural science an object of suspicion with many, they say, "We conceive that it is impossible for the word of God as written in the book of nature, and God's word written in holy Scripture, to contradict one another, however much they appear to differ."
They refer to the fact that physical science is not at present complete, but only in a condition of progress, and "confidently believe that a time will come when the two records will be seen to agree in every particular. We believe," they add, "that it is the duty of every scientific student to investigate nature simply for the purpose of elucidating truth; and that if he finds that some of his results appear to be in contradiction to the written word, or rather to his own interpretation of it, which may be erroneous, he should not presumptuously affirm that his conclusions must be right, and the statements of Scripture wrong; rather leave the two191side by side, till it shall please God to allow us to see the manner in which they may be reconciled; and instead of insisting on the seeming differences between science and the Scriptures, it would be as well to rest in faith upon the points in which they agree."
Have Mercy on Yourselves.
By R. Smith
HAVE mercy, Lord, we often pray,
And lead us in the narrow way,
While we ourselves refuse to go
Where God can lead or mercy show.
Have mercy on yourselves. Beware
Lest you are caught in Satan's snare,
Or wandering far on worldly ground,
Are in its deadening spirit drowned.
Have mercy on yourselves. Take heed,
That no perverted taste you feed;
That neither word nor act degrade
The vows and promises you've made.
True, in ourselves we helpless are
To help ourselves. Lord help, 's our prayer,
Poor, wretched, miserable and blind,
In thee all needed help we find.
Be this our motto then: We'll try
To help ourselves; while God is nigh;
And he in every trying hour
Will aid us with his sovereign power.
R. SMITH.
West Wilton, N. H.
Long Prayers.
It often happens that the devotional feelings are dissipated by long prayers, so that when they are ended, the leading feeling of all who have been listening is, joy to know the praying one has got through. Such prayers usually proceed from the cold hearts of formal professors. Public prayer should be short; but secret prayer has no limits. This we learn from the example of our Saviour, and all others whose prayers are recorded in the Bible. From one to five minutes is the extent; seldom over three. Contrast such with the following:
The following story is told of Rev. Walter Jackson, a Scotch Presbyterian preacher of the last generation:
The prayers of even godly men at that time were very long and heavy, comprehending sometimes a system of divinity. Jackson was notorious for length. He was attending a funeral at Hallwyre. The company had assembled in the barn to get some refreshments, and having partaken he was asked to return thanks. He commenced in right good earnest with the fall of Adam, and was going down from one great Bible doctrine to another till patience—was exhausted. Significant looks passed among the mourners; one by one they left the barn, and the funeral procession started for Newlands churchyard. When Walter came to a close, and opened his eyes, he found himself alone, and on inquiry discovered that the procession was fully a mile away. His conceited soul was changed.
The Saint and the Sinner
THE saint grieves because his soul is defiled—the sinner, because it is condemned.
Our whole life should be a life of repentance, and such as needeth not to be repented of.
Progress of the Meeting
By Dudley Marvin Canright
From Bro. Canright.
Bro. White: Our meeting is progressing finely. We have given fifteen lectures here. The interest seems to be good for the times. We have just introduced the Sabbath question.
The Methodists have assailed us on the immortality question. A minister spoke against it here yesterday, denouncing us as infidels, heretics, &c. We reviewed him at evening in a house crowded full. His principal arguments were,
1. That matter could not sin; but his text (Eze. xviii, 20) said that the soul, that sinneth it shall die, therefore the soul is something besides the body. To illustrate, said he: The law says that whoever shall kill a human being with malice propense, or aforethought, shall be declared guilty of murder, and shall suffer death by hanging. Now, said he, one man shoots another. Is it the ball that commits the murder? If so we will hang that. Is it the powder? Then we will hang that. Is it the gun? &c., &c. No; it is none of these; for, can they have malice? or aforethought? Then how absurd to hang these ! ! ! Then what was it? the finger that pulled the trigger? No; it was something back of all this. It was the soul!
One of the congregation asked, "Then what did you hang the body for?" This was a poser. He said the body was the house in which the soul dwelt. Then of course if a man owning a house in Mich., should commit murder in this State, you would go and burn his house as the penalty !
His second argument was that 999 out of every 1000 believe that the soul is immortal: the majority should and do rule, therefore it is right !
As to scripture argument, one of his strongest proof texts was 1 Cor. xiii, 12, to prove the conscious state of the dead. His text said that "the soul that sinneth, it shall die." Many times in his sermon he declared that "the soul can never die," and labored two long hours to prove it !
We trust that this will turn to furtherance of the truth.
D. M. CANRIGHT.
Jackson, Ind.
One week later Bro. Canright writes :
Our meetings are still in progress. For the last week it has been dark nights and rainy weather : yet the people have turned out so as to fill the house almost every night.
We have sold several dollars' worth of books already. Prejudice is giving way before truth. Broad acres and fine houses are the hardest arguments we shall have to meet now.
Present truth looks clearer and more beautiful to us the more we study it. Praise the Lord for a religion that agrees with the Bible, common sense, and the wants of man.
D. M. C.
Don't Write There
Don't Write There.— "Don't write there," said one to a lad who was writing with a diamond pin on a pane of glass in the window of a hotel. "Why not?" was the reply. "Because you can't rub it out." There are other things which men should not do, because they cannot rub them out. A heart is aching for sympathy, and a cold, perhaps a heartless word, is spoken. The impression may be more durable than the diamond upon the glass. The inscription on the glass may be destroyed by the fracture of the glass, but the impression on the heart may last forever. On many a mind and many a heart there are sad inscriptions, deeply engraved, which no effort can erase. We should be careful what we write on the minds of others.
Meetings in Oakland, Memphis, and Lapeer
By I. D. Van Horn
From Bro. Van Horn.
Bro. White: According to appointment, I met with the church at Oakland, Oct. 1 and 2. I spoke to them twice on the Sabbath, and at the close of the afternoon discourse, the brethren and sisters followed, by bearing testimony to the truth. This was a good meeting; the Lord's blessing rested upon us.
We should have been happy to see the younger members of this church more engaged in the truth, and in the exercise of their privilege. May the Lord help them that they may make sure work, and be not deceived, lest they come short and be left without hope in the time of trouble.
Monday, Oct. 3, I went to Memphis, and spent nearly a week visiting from house to house. I found the brethren and sisters generally manifesting a zeal for the truth. Our meeting with them on Sabbath and first-day was a good one, and we all felt to praise the Lord for his lovingkindness to us, in permitting us to see so clearly the light of truth.
May the Lord bless the brethren and sisters in Memphis, that they may be continually growing into the favor of God, until they shall be prepared to stand with the remnant on mount Zion.
On our way to Lapeer we called at Bro. Dixon's in Dryden. From what I could learn from them and others, this would be a good place to give a course of lectures.
We enjoyed a good meeting with the church in Lapeer. These brethren have had many burdens to bear, and they are now engaged in building a meeting-house, which is a heavy load upon them, in these times of high prices. But they all seem to be cheerful, and enter into the work with a zeal and determination to carry it through.
Our meetings here were blessed of the Lord, and a union of feeling in harmony with the truth, was manifested among us. We had freedom in speaking words of encouragement to them, and we felt strengthened to go forward in the discharge of duty.
Monday and Tuesday evenings, Oct. 17 and 18, I met with the brethren at Hadley. These were good meetings. There are but few brethren here, but they seem to manifest a zeal for the truth, and express a determination to go through to the Kingdom.
I am now at home, and speak occasionally to the people here, who manifest quite an interest to hear the truth.