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Review and Herald, Vol. 48, No. 24.

TIME OF REWARD
Earlier text: TIME OF REWARD

IS IT OUT OF GOD’S WAY?

By Julia E. Duffie

Not long since I heard a man of good education talking on religious matters, and among other things he said, “Do you suppose the great God who makes the laws of the universe, controls the planets, &c., is going to turn out of his way to interfere with every little matter of ours?” He also said that God had made the fixed laws of nature and never deviated from them; that every result came from its natural causes; that there was no such thing as a miracle, &c.
Now all should be very willing to admit that God is great. He is “terrible in majesty.” “The sea saw and fled, the earth shook and trembled.” Yet this same great Being assures us that “he humbleth himself to behold the things that are in heaven and in the earth;” that “he is a father of the fatherless and the widow’s Judge.” How much of the comfort and happiness of this life would be gone if all were to feel that God could not or would not notice or help in any trial or anxiety? Does God have so much to do that he gets tired or confused? It would not always be for his glory or our own good to do what might seem best to us. Poor old Job! afflicted as perhaps no other mortal ever was, he did not know why God dealt with him as he did; he could not see his purpose; yet he had a faith as firm as a rock, that God would bring it all right; and surely he did. Angels are spoken of as an innumerable company, and we are told that they are all ministering spirits.
Nor was it out of God’s way, when a little captive maiden in a strange land honored her God, through her instrumentality to display his power in healing the proud ruler. It was not out of his way, when a little lad lay on the burning sands of the desert, dying from thirst, to send an angel to show the poor mother where to find water for her perishing child. It is not out of his way to note the fall of every sparrow, or to listen to the prayer of his weakest, humblest child. He does hear you and me when we come in an acceptable manner; and in his own good time and way he will answer. The same God, yesterday, to-day, and forever. We may still trust in the “multitude of his tender mercies.” “In the day of my trouble I will call upon thee, for thou wilt answer me.”
JULIA E. DUFFIE.

ON THE SABBATH.

By Joseph Stennett

[This devout and beautiful hymn was written by the first Joseph Stennett, who died in 1713. He was all his life an observer of the Seventh Day Sabbath, for which day it was undoubtedly composed; and it was perhaps first used by his congregation, which then met at Pinner's Hall, Broad Street, London. Having been abridged and altered by various compilers, by whom it has been accommodated to the First Day, it is now brought to light, in its original shape, from the Author's Works (London, 1732, 8vo.) IV., 231—4—W. H. B., 1848.]
I.
Another six-days work is done, Another Sabbath is begun: Return, my soul unto thy rest; Revere the day thy God has blest.
II.
But weep that thou hast done no more In this and many weeks before, For him whom thou art bound to praise On working and on resting days.
III.
If common actions ought to tend To praise him as their common end, How should his glory be design'd In every thing of sacred kind?
IV.
For servile work six days are given; For sacred use but one in seven: When, for my work God gives such time, Shall I begrudge a day to him?
V.
Lord, one in seven's too much for me; And six too little seems for thee: My time, my all besides, is thine; Nothing, no not myself, is mine.
VI.
Nothing I properly could claim As truly mine, but sin and shame: This guilt thou hast removed; and given Thyself, thy Son, thy grace, thy heaven.
VII.
My soul with grateful ardor burns, My God, to make thee some returns: Well may I render thee thy own; Well mayst thou reap where thou hast sown.
VIII.
This grateful soul by thee redeem'd, This holy time by thee esteem'd, And what I am or have beside, What I can give or thou provide,—
IX.
I offer all, my God, to thee: If thou accept both mine and me, I'll praise thy grace, thy name adore, And wish, to offer, I had more.
X.
Oh! that my thoughts and words may rise As incense to propitious skies; And fetch from heaven that sweet repose Which none but he that feels it knows.
XI.
This heavenly calm within my breast Is the dear pledge of glorious rest, Which for the church of God remains; The end of cares, the end of pains.
XII.
With joy God's wond'rous works I view, In various scenes, both old and new: With praise I think on mercies past; With hope of future pleasures taste.
XIII.
In holy duties thus the day, In holy pleasures melts away. How sweet a Sabbath thus to spend In hope of one that ne'er shall end!
XIV.
Till I am so divinely blest, I'll love this weekly day of rest; And still, when days of work begin, Remember there is no time for sin.
—Sabbath Memorial.

A RATIONALIST'S LOGIC.

A RATIONALIST, sure of his logic, accosted Mr. Moody the other day with, “Mr. Moody, will you meet me in argument on this whole question?”
“No,” said Moody; “I will not.”
“Just as I expected. You can dogmatize ad libitum at the Tabernacle, but you dare not meet the tests of reason.”
“Look here, my friend,” said Moody; “you are an educated man, and have a wide range of learning; now, do you suppose you could make a fly understand all that you know?”
“No; of course I could not.”
“Well, the difference between you and God is a million times greater than the difference between you and a fly. Would it not be more in keeping if you would not deny what you know that God has said to you through your own conscience? Settle that quarrel of yours with God, and you'll have enough to do.”
There was no answer to this, because the man knew that he was having just that battle on hand.—Sel.

THE TEACHER'S WORK.

By Eliza H. Morton

The work of the teacher in the formation of character is second only to that of the parent. The impressions formed in childhood determine the course of the whole after-life. The teacher can influence the youthful mind as easily as the seal stamps upon the yielding wax its own figure. A little girl, when asked whom she wished to be like, replied, “I wish to be like my teacher.” Those words revealed the influence which that teacher had over one heart. The child looks upon its teacher as an oracle of wisdom, and no word, act, or look escapes its notice.
Parents, I appeal to you: If you value the eternal welfare of your children, secure for them teachers of high moral character. Remember that mental culture is but a small part of a true education, and that those teachers who seek to train the intellectual faculties merely, come far short of doing their duty.
You may bequeath to your children gold, silver, jewels, and all manner of earthly treasure; but remember that those things “perish with the using.” Better than temporal wealth is strength of character to resist evil; therefore, surround your children with the purest influences, secure for them the best instructors, and you will be giving them something of infinitely greater value than money or bank-stocks.
Teachers, I appeal to you: Consider the greatness of your calling, and imitate the example of Him “who taught as never man taught.” In every youthful heart there are elements of good and germs of beauty. Cultivate those higher qualities of the soul, those nobler traits of character. Elevate the standard of human excellence, and let not truth and virtue trail in the dust. Discountenance the profane and vulgar. Weave into the web of human life all that is pure, just, and magnanimous.
Teach your pupils to be honest, industrious, virtuous, and useful. Remember if you attend to the improvement of the intellect alone, your work will be like the house built upon the sand. Your pupils have a spiritual as well as a moral nature; therefore, endeavor to direct their young minds heavenward, and seek to educate them in reference to that higher, nobler life for which this present life is but a preparation. If you do this, great will be your reward, many the stars in your crown, and sweet the “well done” of the Master.
ELIZA H. MORTON.

A CANDLE IN THE POWDER.

A MERCHANT was celebrating the marriage of his daughter. While they were enjoying themselves above, he chanced to go to the basement hall below, where he met a servant carrying a lighted candle without a candlestick. She passed on to the cellar for wood, and returned quickly without the candle. The merchant suddenly remembered that during the day several barrels of gunpowder had been placed in the cellar, one of which had been opened. Inquiring what she had done with the candle, to his awful amazement, her reply was that, being unable to carry it with the fuel, she had set it in a barrel of “black sand” in the cellar.
He flew to the spot. A long, red snuff was just ready to fall from the wick into the mass of powder, when, with great presence of mind, placing a hand on each side of the candle, and making his hands meet at the top over the wick, he safely removed it from the barrel. At first he smiled at his previous fear, but the reaction was so great that it was weeks ere he recovered from the shock which his nerves sustained in that terrible trial.
There are candles in many a barrel of gunpowder to-day. Many homes have been blown to ruins by them. There is a candle in the cellar of the wine-bibber. It burns brighter with the added fuel of every cup he drains, and, ere he is aware, all his hopes for this world and the next will be blown up with a ruin more terrible than any destruction that gunpowder may bring.
There is a candle in the cellar of the liquor-dealer, burning slowly but surely. He who is dealing death to others will be startled by a sudden blasting of his own peace, when the wrath of God, restrained no longer, shall fall upon him in a moment. “Every way of a man is right in his own eyes; but the Lord pondereth the hearts.” “He that by usury and unjust gains increaseth his substance, shall gather it for him that will pity the poor.” The man who is willfully destroying himself may be deluded, and see no danger; the man who is destroying others may say, I do not see it; but the eyes which ponder both their ways see, not only the evil, but the sudden “destruction” which is before them if they do not speedily repent and reform. See to it that no righteous anger burn against you. See to it that no burning candle in your cellar is endangering you.—Sel.

MEETING AT TOMPKINS, MICH.

By Uriah Smith

This meeting was held according to appointment, in the large new school-house built some two years since, near Bro. Giles' in Tompkins.
We were agreeably surprised, as we entered the house, Sabbath morning, Dec. 2, to find a large congregation filling every seat, many of whom were those who had come in from without, to hear what views S. D. Adventists had to present.
Following the discourse, a short social meeting was held, in which the brethren and sisters took hold with freedom to testify their appreciation of the clear light of present truth, and their love for our blessed hope.
Meetings were continued to Sunday afternoon, five discourses in all being given. Bro. E. P. Daniels spoke twice. The subjects presented were those connected with the great themes which constitute the burden of the third message ; namely, the signs of the times, the second coming of Christ, and the duties to be enjoined upon the people at this time when God is calling upon men everywhere to repent, to reform their practice in reference to his law, and prepare for his coming kingdom. The people listened with attention, and some of them spoke of the interest they felt in these things and their desire to hear more.
Sunday evening the Wesleyan Methodists had the house on a regular appointment, and a discourse was given by their minister, Eld. Day. They had been holding revival meetings, and, we were informed, had secured as the result, about a dozen converts. He seemed to feel that there was some danger near, which must be guarded against, and hence denounced our meeting as an effort to draw away the members of his flock; whereas, this was the regular monthly meeting of the Jackson church, appointed before the Methodists had held any extra meetings, and before it was known that they designed to hold any. And nothing was said against their work or denomination, nor the least allusion made to drawing them away. Whence, then, all this fear? They evidently feel that here is something they are unprepared to meet. If their members are intelligent, the true way would be to present better reasons for the views they hold than we can produce for anything different. Then they have no cause for alarm.
We were sorry to be misrepresented, as we were when the speaker carried the idea that we believed in no future hell for the wicked. If all there is in future, is to be annihilated, then, said he, men would make the most of this life and go on in every kind of sin. In this he seemed to overlook the fact that if he would act thus, then his present religious course is not prompted by the love of God and a desire to serve him, but simply by the fear of hell. As much as to say, I would like to follow all kinds of sin and pursue wickedness in all its forms, and would do so; but there is an eternal hell that I am afraid of, and to escape that I'll serve the Lord. We hesitate not to say that no person who is not drawn by the love of God, melted by the story of the cross and attracted by the recompense of the reward, will ever be found inside the city. Yet the fear of God's judgments has a certain influence to exert, and so Paul says, “Knowing therefore the terror of the Lord, we persuade men.” But because there is a hell for the wicked, it need not necessarily denote eternal conscious suffering.
But another fact is strangely overlooked upon this point. If the tendency of our doctrine is to lead men to give up to sin, then we ask why we do not find the majority of such in the ranks of those who believe it. But this is not the case. In fact, we have yet to learn of one who from an intelligent conviction that the Bible teaches the death of the sinner, instead of his eternal conscious misery, has abandoned himself to a life of sin.
The question of the second advent was handled in a manner equally unworthy of the subject. Said the speaker, We believe in the literal coming of Christ as much as anybody. We believe it is drawing nigh. We exhort people to prepare for it. It may come the next hour; it may not be for a thousand years. The world comes to an end to every man when he dies. It don't make any difference if we are only ready. Such was the medley of confusion and contradiction set forth on this subject, in almost as few sentences as here given. He said he knew of no exception to the statement that it comes as a thief; it comes to all in this manner; but he evidently forgot Paul's words in Thessalonians: “But ye brethren are not in darkness that that day should overtake you as a thief.”
Salvation was his theme. “Less of sun, moon, and stars,” said he, “and more of salvation;” and how many hundred times this word was used, we will not pretend to say. Salvation is a glorious theme, properly treated; but when the changes on this word, and “saved, fully saved,” constitute the warp and woof of a discourse, it soon tires upon the ear. We desire to judge as charitably as possible of the effort under review; but facts compel us to say that not one item of new information was advanced, and not a reason given for any assertion made, and the audience were no wiser at the conclusion than at the beginning. If this is a sample of the efforts under which the new converts have come out, they will not long endure; for this is a thinking age, and all who stand abreast of the times must be able to give a reason for the hope that is in them.
Monday we went to Spring Arbor, where Bro. Daniels and Frisbie have labored, and a good substantial company of brethren and sisters have been brought out upon the truth. The object of this visit was to assist in the more complete organization of the church. Bro. Weed was chosen and ordained elder, Bro. Humphrey, deacon, Bro. Butcher, clerk, and Bro. Parshall, treasurer. The brethren there are full of interest in the cause. Several other substantial persons seem to be not far from the light; and there is apparently every reason to believe that further labor in both Tompkins and Spring Arbor would accomplish good.
U. S.

INSPIRATION

By R. F. Cottrell

Inspiration signifies breathing into. There is an inspiration that is common to all men. “There is a spirit in man; and the inspiration of the Almighty giveth them understanding.” Job 32:8. When man was created, God “breathed into his nostrils the breath of life,” and as a consequence, man became a living and intelligent being.
But there is an inspiration given to the children of God—those who are his children in a higher sense than by creation only—an inspiration that gives spiritual life and understanding.
By this sort of inspiration the Holy Scriptures were given. 2 Tim. 3:16. “Holy men of God spake as they were moved by the Holy Spirit.” 2 Pet. 1:21. This inspiration was given to the Christian church. Upon the chosen apostles Jesus breathed, saying, “Receive ye the Holy Ghost.” John 20:22. But they were to wait in Jerusalem until the promised Spirit should come upon them and fully prepare them for the work of being the “witnesses” for Jesus to all the inhabitants of the earth. Luke 24:48, 49; Acts 1:8. This inspiration was not confined to the first apostles. The promised Comforter was for the church in general. While under its influence upon the notable day of Pentecost, Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Acts 2:38, 39. Miraculous powers were not confined to the apostles; but they were promised to those who should believe their testimony. “These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Mark 16:17, 18.
There are numerous instances on record of the exercise of the gift of prophecy in the church; and all the gifts of the Spirit belong to the established order of the church—“God hath set” them there. 1 Cor. 12:28. And at the time when the great commission for the gospel age was given and the gifts of the Spirit promised, the Lord added, “And, lo, I am with you alway, even unto the end of the world.” The end has not yet come, therefore the promise of the Spirit, sent in the name of Christ, still remains good, and we may reasonably expect its manifestation in the closing work of the gospel.
We believe that the time is come for the closing messages of the gospel to be given. And as this is a special work, the importance of which language is inadequate to express, it must be accompanied by divine inspiration and power. Should it be otherwise, it would be unlike all of God’s dealing in the past; for we are ready to affirm and prove that since man sinned and the great plan of redemption and salvation was devised, Every step of progress in the work of God among men has been accompanied by inspiration of God.
In the first family of man, the bleeding sacrifice was offered and accepted of God. This sacrifice was a type of Christ, and must, to be accepted, be offered by faith in him; but this duty could not have been learned, but by revelation. By faith the apostle affirms, Abel made his offering. This step was taken by inspiration.
Enoch, the seventh from Adam, prophesied of the second advent of Christ, when he shall come to execute judgment, giving to every man according as his work shall be. It will not be denied that this was by inspiration of God—that he spake as he was moved by the Holy Ghost.
“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by which he condemned the world, and became heir of the righteousness which is by faith.” He was “a preacher of righteousness” and of warning; and no believer will deny that his message was given by inspiration of God.
Abraham, Isaac and Jacob were chosen men of God, and acknowledged as prophets. The Spirit testified of them through David, saying, “He reproved kings for their sakes, saying, Touch not mine anointed, and do my prophets no harm.” Jacob prophesied that Judah should be the ruling family in Israel till Christ should come. Gen. 49:10.
None will deny that Moses was moved by divine inspiration in the performance of the work allotted to him, in the fulfillment of the divine plan and promises; or that Joshua and the several judges of Israel were moved by the same Spirit.
And, when the kingdom of Israel was established, Samuel, by inspiration of God, anointed Saul, and afterward David, to be their king.
Solomon’s temple was built by inspiration of God. God revealed his design to David and to Solomon. And even the workmen, in the work of the tabernacle and the temple, were inspired by the Spirit of God with wisdom to do their work. Ex. 31:3; 36:1; and 1 Kings 7:14. And when the temple was rebuilt, after the captivity in Babylon, the work was carried forward by inspiration. “And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo.”
John the Baptist was inspired of God to preach his message, foretold by Isaiah and Malachi, and to do the work assigned him of preparing a people for the reception of the Lord Jesus. Though he did no miracle, yet he could not have fulfilled his mission without the divine aid.
As we have already seen, the Holy Spirit was given to the first apostles to qualify them for their work; and down into the present dispensation, as far as the record of revelation extends, we have the record of the exercise and manifestation of the gifts of the Spirit.
And all who will acknowledge that the Reformation of the sixteenth century was a reformation, must believe that the reformers were inspired and upheld by the Spirit of God, when called to stand before emperors and kings, pope, cardinals, bishops, and priests, to bear testimony for the truth, amid the dense crowds of their malignant and blood-thirsty enemies. If the Reformation was a reformation, it was inspired of God.
This brings us down near to our own times, when the closing messages of the everlasting gospel are to complete the work of reformation, and prepare the people of God for the second coming of Christ; for it is evident to the discerning mind that the work is not yet completed. The false doctrines of the great papal apostasy have not all been abandoned by Protestant churches; the commandments of God and the faith of Jesus are not restored in their purity and entirety, but by the last message of the gospel. Rev. 14:9–12.
Now since every step in the development of the truth and the fulfillment of the work of God among men, from the beginning of the world to the present time, has been accompanied by inspiration of God, to suppose that the gospel work shall close, and the last warning be given without it, is a most manifest absurdity. And yet there are those who say they do not object to the work of Seventh-day Adventists—they could accept, or at least tolerate, all, but for the visions. These they cannot receive. This is about equivalent to saying that they could receive the message as from Heaven, if there was no God, or inspiration, in it! To such I wish to say that nothing aside from the testimony of inspiration, as recorded in the Bible, has caused me to believe as I do. I did not believe the visions, and on their testimony believe the third angel’s message; but I believed, from the prophecies of the Bible and their fulfillment, that the message of the third angel was present truth, and this shut me up to the only reasonable and unavoidable conclusion, that the inspiration which had accompanied the proclamation from its very beginning, and was in harmony with every word of God, which had preceded it, was of God.
This leads me to notice the test of inspiration; for, since there are many false prophets gone out into the world, we are to try the spirits, whether they be of God. Bring their teachings to the standard of the word of God. “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” The words and works of God are in perfect harmony from beginning to end. Each succeeding prophecy must be in perfect accordance with those that have gone before. The New Testament, though it presents new facts in the fulfillment of God’s promises, is built upon the prophecies of the Old. Everything not in harmony with the Old is false. The Bereans were right in hearing the apostles with readiness of mind, and searching the Scriptures daily whether these things were so. They had an infallible test, in what God had said in the Old Testament (for the New was not yet written), to try the new message of the gospel whether it were of God. Thus they became believers in Jesus. The prophecies were fulfilled in him. Noble Bereans! Oh! that there were more of this noble stock at the present day! There would be more believers in present truth.
In concluding this writing, I wish to say that, Inspiration is not infallibility. Some persons, could they be convinced that one spoke by inspiration of God, would look upon such a one as an infallible guide in all things, and, like the beloved disciple, would fall down to worship the one through whom the truth was communicated. I know of no one who claims infallibility, but the pope of Rome. None of the men of God of old who spake as they were moved by the Holy Spirit, were infallible. Are there no sins and errors recorded against Noah, Abraham, Jacob, Moses even, the judges of Israel, David and Solomon? Some of these were guilty of the most grievous crimes. But their only hope of pardon and salvation was in deep and thorough repentance, like that of David, described in the fifty-first psalm.
And were the apostles infallible men? Although Peter denied his Lord, yet God made choice of him to preach the first sermon under the great commission, to the Jews, on the day of Pentecost, Acts 2, and afterward the first to the Gentiles at the house of Cornelius. Acts 10. See Acts 15:7. The Catholics claim Peter as the first pope; but if the popes are infallible, they have become so since his day. Paul says, “But when Peter was come to Antioch, I withstood him to the face, for he was to be blamed.” He says that he and “the other Jews dissembled,” and that Barnabas, through their influence did the same. And in that sharp contention between Paul and Barnabas, it is almost certain that one, and probable that both, were to blame.
God is infallible; but he has not given this attribute to any mortal man. All of human kind are liable to mistakes, errors and faults. But God inspires fallible men to fulfill his word and to aid in the accomplishment of his work. All the praise belongs to God. He works in all his truly consecrated sons and daughters both to will and to do of his good pleasure.
But many professed Christians who suppose they are walking in the Spirit, are deceiving themselves. They make their inspiration a shield against truth and duty. Present to them duty, as clearly revealed in the word of God, and they will tell you that they know that they are saved, and they are saved now; God blesses them with his Spirit, and he would not do so, if they were in default in regard to duty. They make the word of God of none effect through their inspiration. Such inspiration is spurious. “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.”
Some, because that God gives a degree of inspiration to all his true children, infer that each can take an independent course, and not be subject to discipline and rule. To those who would correct their faults they reply in substance, “The whole congregation is holy, every one of them; ye take too much upon yourselves.” Their inspiration leads them to disregard the injunctions, to “obey them that have the rule,” and to “submit to one another in the fear of God.” The by-path they chose does not lead to Heaven.
But all who will renounce self, obey God’s word, and truly consecrate themselves to his work, shall share in the inspiration of the Spirit of God, and by patient perseverance to the end, shall share also in the glory which is about to be revealed. Would that all the Lord’s people were prophets! R. F. Cottrell.

REPORTS

By C. W. S.

Send in your reports, brethren in the field, send them in. Send them every week, so that they will have that newness that is necessary to make them interesting. All other things being equally good, a report lacks interest in proportion to the time it runs back, and to the unfrequency and irregularity of its occurrence. A report that comes in every week is a well-connected, continued, true story; and that report will be looked for with interest and read with gladness; and the moves of the writer being kept constantly before the minds of the readers, he will share a larger place in their thoughts, and be more naturally assured of their prayers.
In writing your reports, allow me to suggest, you should remember that they are being written to be read. Much attention should be paid to the composition. It should be the aim of the writer to adopt an easy, narrative style, avoiding, unless it be for variety's sake in a few sentences, that stereotyped, diary style, which consists of a dry statement of facts with dates, and which too often runs along without any subjects expressed for its verbs. Here is an example: Nov. 3, came to Troy. Held two meetings on Sabbath, and one on first-day. Ordinances were celebrated. Nov. 10-12, met with the friends at Kent.
This would answer for a pocket diary where a bare statement of facts is all that is absolutely demanded; but for publication, it should be made to talk with the reader, to tell the reader in a conversational, narrative manner the history of the writer's labors, giving dates in such a manner as not to produce the impression that the dates are the most important features. Were I to correct a manuscript like the above example, I would have it read thus: I came to Troy Nov. 3. We had two meetings on Sabbath and one on Sunday. The ordinances were celebrated. The following Sabbath and first-day, I met with the friends at Kent.
This example is too brief to cover many cases. The faults with it were these: 1, It began with a date. This is remedied by transposing. 2, The subjects, I and we, and the article the, were omitted. These we supply. 3, To avoid sameness, we change the wording of the date in the last sentence. 4, The whole is wanting in incident. This defect the editor cannot remedy, for he don't know the facts. It is not so important that the reader be told that a meeting was held at Troy as that he be informed of what was accomplished there. The column of appointments quite generally tells where and when meetings are to be held; but the “progress” columns should tell in addition to this what takes place.
I have written this, not so much to say how reports should be made, or furnish rules for their construction, as to call attention to the fact that improvements can be made. A little thought will accomplish much. Make the reports read as smoothly as possible. Cannot the editor mend them a little? Yes; but a new coat would look better made from whole cloth than from patches; and sometimes in mending, it is very difficult to match.
Put in the items of interest, don't forget them. For a good example of this, and of the narrative style of reporting, read the Acts of the Apostles. C. W. S.

THE FIRST POPE.

By Uriah Smith

J. B. GOODRICH: Having consulted the best authorities within reach here, in regard to the first election of a pope, the following conclusions appear:—
Peter is claimed by the Catholics as the first pope; but Bower says that there is no evidence that he ever was in Rome at all. His successor, Linus, they claim to have been appointed by St. Peter. In regard to those that followed, Clement, Evaristus, Alexander, Sixtus, Telesphorus, &c., there is much confusion among authors both as to the succession and the identity of the persons. It is not till we come down to Eleutherius, twelfth bishop of Rome, A. D. 176, that Bower uses the word election.
The American Encyclopedia says: “Pope (Gr. papa, father), a title applied by the eastern Christians to all priests, and in the West originally given to all the bishops, but now restricted to the bishop of Rome. The Roman Catholics regard the pope as the legitimate successor of St. Peter, and the visible head of the church, the invisible head being Christ. He was anciently elected by the people of his diocese, but is now chosen by the cardinals, a vote of two-thirds being required to elect. On account of the union of temporal and ecclesiastical power in his person, it has long been an understood condition that he should be an Italian.”
In reference to the cardinals, and when the college of cardinals which elects the pope was instituted in its present form, the Encyclopedia further says:—
“Cardinal, originally any clergyman bearing an official appointment in a principal church. By degrees, however, the title became the exclusive designation of the principal clergy of the Roman Church, who, as the natural counsellors of the pope, acquired an influence and consideration of a superior kind. Thus, in process of time an ecclesiastical senate was formed to advise and assist the sovereign pontiff in the government of the church; and the constitution of this body was continually perfected, until it was ultimately fixed in its present form by Pope Sixtus V.”
The date of the pontificate of Sixtus V. is 1585. It will thus be seen how gradually this work has grown up. And when the first pope was installed by a formal election, it would be difficult to determine. U. S.

“FAREWELL TO METHODIST DISCIPLINE.”

By Dudley Marvin Canright

Like a prophetic lamentation, these words were spoken more than one hundred years ago and placed as a solemn warning in the Methodist Discipline. Alas! for that now proud and mighty church, they have not been at all heeded. The Discipline says:—

“BUILDING CHURCHES.

“Ques. 1. Is anything advisable in regard to building churches?
“Ans. 1. Let all our churches be built plain and decent, and with free seats wherever practicable; but not more expensive than is absolutely unavoidable, otherwise the necessity of raising money will make rich men necessary to us. But if so, we must be dependent on them, yea, and governed by them. And then farewell to Methodist Discipline, if not doctrine too.”
Now go look in all our cities at their costly edifices which virtually shut out both the poor and the gospel. Observe their style and fashion. See them bowing to the rich and winking at the sins of the wealthy. Why is this? Ah! they must have the money of these proud sinners to build and sustain these costly establishments. “And then farewell to Methodist Discipline, if not doctrine too.” That farewell parting took place several years ago. Let us take warning by them.
D. M. CANRIGHT.

TO CORRESPONDENTS.

By C. W. S.

Does Paul mean to be understood that we should choose one that is of the least esteem to judge in matters of difference between brethren? 1 Cor. 6:4. C. S. C.
Ans. We think not. We think that Paul uses a little irony in that verse.—If now it should happen that trials, involving secular matters, are held among you, you will set up as judges those who are despised in the church, will you?!
The fifth verse shows this to be the sense of the fourth: “I speak to your shame.” And then he asks in all candor, Is it so, that there is not a wise man among you? no, not one? Is there not even one that shall be able to judge between his brethren? Paul would have the wise men of the church do this important business.
Fayette Kingsley: See articles on the two covenants in Nos. 16 and 18 of present vol. For information on the word soul, see “Man’s Nature and Destiny,” chap. 6.
How can you harmonize Heb. 9:4 with 1 Kings 8:9. H. M. Van Slyke.
Ans. The pot of manna, and Aaron’s rod that budded, were both laid up before the Testimony. Ex. 16:34, Num. 17:10. Leaving out Paul’s testimony, there is no scripture to show that they were inside the ark. They might be before the Testimony, and yet be outside the ark. The book of the covenant was put in the side of the ark. Deut. 31:26. Prideaux thinks it was put in a till on the outside of the ark.
But admitting that Paul says these things were inside the ark, there is no more disagreement between his testimony and 1 Kings 8:9 than there was between the statements of the two men in relation to the chameleon; and they were both correct. One said the creature was blue, and the other affirmed that it was green. They had seen it at different times.
Now we know the book of the covenant was lost and found. 2 Chron. 34:30, 14. It is also possible that the pot of manna and Aaron’s rod, if they were once in the ark, were removed from it during its separation of 136 years from the sanctuary. This shows us how the record in 1 Kings 8:9, which speaks of the ark after its return, can be true, and yet not contradict Paul in Heb. 9:4.
  1. How do you harmonize Eccl. 7:20 and 1 John 1:8, with 1 John 3:6, 8, 9?
  2. To whom does Zeph. 2:1 apply?
  3. Is it proper for persons who keep the Sabbath to attend other meetings on that day?
G. W. S.
Ans. 1. 1 John 3:6, 8 is probably to be taken in an accommodated sense. A man that is begotten of God cannot sin; i. e., if he be asked or tempted to do a wrong thing he will say: “I know this to be wrong—I cannot do it.” Not that he is physically unable to put forth his hand to do wrong; but, abiding in Christ, he has a hatred of sin, and when he sees that a thing is wrong he feels, as above expressed, that he cannot do it.
2. It applies to that unpopular, “not desired” people who, just before the decree is made (verse 2 and Rev. 22:11, 12), just before “the day of the Lord’s anger,” shall be seeking meekness, one of the Saviour’s attributes, and righteousness, right doing as determined by the law of God, two qualities akin to, if not the same as, those mentioned in Rev. 14:12. We think it applies to the remnant church.
3. It is right to attend religious meetings on the Sabbath. Luke 4:16, Acts 13:14.
What temple and what land is referred to in Eze. 40 and following chapters? F. R. Richmond.
Ans. It is probably the same which he saw before his captivity, and which had been burned by the Chaldeans fourteen years before this vision. You will find the same dimensions in the parts described in Kings and Chronicles as are given by Ezekiel. The land is that which they possessed before going into captivity, to which they were to return.
Are Enoch and Elijah and the dead that came out of their graves at the crucifixion, in heaven? Mrs. D. F. Chase.
Ans. Yes. God took Enoch. Gen. 5:24. Elijah went up by a whirlwind into Heaven. 2 Kings 2:11. A multitude, who were raised from the dead at the crucifixion, followed the Redeemer when he ascended to the right hand of God. Matt. 27:52, 53; Eph. 4:8 (see margin). There they are, as assistants in the work of the sanctuary in Heaven. Rev. 4:4; 5:5, 6, 8, 10. The 9th verse shows that they were redeemed from the earth. See “Thoughts on Revelation.” C. W. S.
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