Bro. White: As I have been looking over some of the notes of my discussions, I find the following notes I took in my debate with Elder Hiram Hitchcock in Monroe, Wis. His position on the Sabbath question is in harmony with the future-age people generally. He dwelt largely on the great unit law system, asserting that God never introduced but one law before the Christian dispensation, and that was nailed to the cross and taken out of the way by the death of Christ. This theory he demolished completely by his many contradictions.
I will notice a part of them as they stand in my notes, also my reply, as he has misrepresented the above debate.
ELD. H. God has given us several dispensations and has had laws adapted to the wants of the people living in those different periods of time.
REPLY. This position he contradicts by contending that there has been but one law.
ELD. H. Neh. ix, 13, 14. If God made known the Sabbath on Mount Sinai he never made it known before.
REPLY. This he contradicts by admitting that the people kept the Sabbath thirty days before, in the wilderness of Sin.
ELD. H. The law was a shadow of good things to come.
REPLY. This he contradicts by saying that he did not make any of the ten commandments shadows but the Sabbath, whereas he declares that the term law embraces the whole.
ELD. H. There was a law given before the ten commandments were given on Mount Sinai.
REPLY. This he contradicts by his one law only.
ELD. H. The Lord made not this covenant with our fathers. (This was to cut off the obligation of the Sabbath until that point.)
REPLY. This he contradicts by admitting that the Sabbath was kept before by divine authority.
ELD. H. To fulfill don't mean to abolish, but to accomplish; and this was the end of it.
REPLY. This he contradicts by applying Eph, ii, 15, to the same law which Paul says was fulfilled.
ELD. H. not only contradicted himself, but contradicted the Bible a large number of times. I will notice only a few of them.
ELD. H. The Sabbath was a memorial of the deliverance of Israel from Egypt.
REPLY. The feast of unleavened bread on the fifteenth day of the first month was given to celebrate that event, Ex. xii, 17, 18, 40-42; and Deut. v, 15, was only an appeal to their gratitude for bringing them out of bondage where they could keep the Sabbath.
ELD. H. Christ nailed to his cross and blotted out and abolished the ten commandments, ceremonial law and all.
REPLY. Jesus says that he did not come to destroy the law. Matt. v, 17.
ELD. H. The ten commandments never reached the heart. A man could have murder and adultery in his heart and not be condemned by the ten commandments.
REPLY. Psa. xix, 4. The law of the Lord is perfect converting the soul. Psa. i, 2. But his delight is in the law of the Lord: and in his law doth he meditate day and night.
Psa. xl, 8. I delight to do thy will, O my God. Yea thy law is within my heart. The tenth45commandment forbids covetousness which takes root in the heart and leads into almost every crime.
The errors above referred to, are only a part of the many Eld. H. ran into during the debate. Being hard pushed he acknowledged that some of his positions were contradictory, but assigned as a reason that he had a severe headache at the commencement of the debate. If this reason was a valid one, I am sure his head grew worse, and continued to the close of the discussion. In how many ways people try to get away from the claims of God's holy law! How much better it would be to heed the injunction of the apostle, "So speak ye, and so do, as they that shall be judged by the law of liberty!" James ii, 12.
WM. S. INGRAHAM.
The Living and the Dead.
WERE we only half as lenient to the living as we are to the dead, how much of happiness might we render them; and from how much vain and bitter remorse might we be spared when the "all-atoning grave" has closed over them!
The Law of Chastisement.
In Jeremiah xxxvi, 32, we read, "And there were added besides unto them, many like words." The circumstances in reference to which this declaration was made, were these: God had sent Jeremiah to the nobles and rulers of Israel with terrific warnings and fearful denunciations against their wickedness, designing thereby to turn them from their evil ways. Jeremiah being in confinement called in Baruch to act as scribe for him, who wrote from his lips upon a roll of a book, all the words that the Lord uttered by the prophet against Judah and Jerusalem. This roll Baruch then took and read in the house of the Lord, and before the princes, and was finally called in to read the same words before the king. Did the king learn wisdom from the denunciations he received? Did he heed the warnings given, and seek by repentance, and turning to the Lord, to avert the impending calamities? By no means. But on the contrary in the anger of his rebellious heart, he took the roll, and with his penknife impiously cut it up and threw it into the fire before him.
What did he accomplish by this? He had destroyed the roll; its words of warning which he hated were no longer before him; he had endeavored to vent his spite upon their Author; but were the purposes of God frustrated thereby? Because the written record was destroyed, did God forget his intended judgments, or lose the power to bring them to pass? The sequel shows. Jeremiah was immediately commanded of the Lord to take another roll, and write in it all the former words of the first roll which the king had destroyed; but this time the matter did not stop here; for, in the language above quoted, "there were added besides unto them many like words." The first denunciation of wrath and coming judgments against the king and people were designed to turn them from their evil ways, and lead them to repentance and the service of the Lord; and had they received it in this way, he would have turned from the evil he thought to do unto them. But instead of this they rose up in rebellion, they despised the counsel and scorned the reproof. And then not only the original threatenings were made to stand against them, but many more were added, the judgments were multiplied, and their severity increased. And this is what we mean by the law of God's chastisement: Whenever they do not have their designed effect upon us, they are increased in severity, till they do bring us into a right position or we get beyond hope.
In this, there is an important lesson for us. Whenever a test is presented before us, if we cannot stand that, a severer one will come. If a trial is sent us to bear, designed for our benefit, if not received aright, if we by our resistance and rebellion prevent its having its designed effect upon us, a harder one still will be given to school us into the way of right. If one chastisement from the Lord does not work in us the needed reformation, a heavier will be inflicted.
We had better, therefore, yield at the outset. We had better not be stubborn or rebellious scholars in the school of Christ. We had better so profit by the first lesson, that it will not need to be repeated with many things added thereto. We had better, at the first intimation of the will of our Lord, seek earnestly to know all his counsel, and yield to it a prompt and willing obedience. Such a course will save others much perplexity on our account, and ourselves much sorrow in the end.
Sabbath, or No Sabbath?
By Nahum Orcutt
Bro. White: For several months past, until quite recently, in view of the above query, I have been led to ask with Pilate "What is truth?" Instead of turning carelessly away, as did Pilate when he had asked this question, I have felt like sitting at the feet of Jesus and learning of him, the meek and lowly. Since Jan. 1858, I have been looking for the Lord soon to come; and among other topics that have claimed my attention, the Sabbath has presented itself before me. I endeavored to give it a candid examination, but can now see that prejudice and preconceived opinions had their influence over me. I only saw one, instead of "Both Sides." Those with whom I associated and the periodicals which I read, misrepresented the position and views of Sabbath keepers, and I settled down on the position that there was no Sabbath for the present dispensation. This view I honestly advocated in private, until within a few months. In public, as I have in weakness tried to preach the word, I have occupied the negative position, tearing down instead of building up, arguing against the Sabbath, and saying nothing about the "Pope's Sunday." Thus I stood when Eld. Preble commenced writing upon the subject, early in 1864. With his first articles I was well pleased, as I mentioned in a note to the Crisis which was copied in the Review. His position "If there is any one day mentioned in Scripture, which is now more holy than another, then the seventh day is the one;" also that "the law of the ten commandments was abrogated by Christ," was just my view of the matter.
But when he put in the claim that not only was the law abolished, but the first-day of the week substituted for the Sabbath of the fourth precept; when he brought all the testimony that has any bearing to sustain the position, and much that has no bearing upon it, I could not see it. Although I had drank so deeply of the wine of the mother of harlots, that I could not see the Sabbath, instituted in Eden, commemorative of the work of creation and the rest of Jehovah; still I was not so intoxicated that I could see the first-day Christian(!) Sabbath, for which there is neither precept nor example. This inconsistency, in one occupying such a position, like the question by Eld. J. Marsh to Eld. P. "opened to me a new door of thought;" but more than "three full weeks' careful review of the whole matter" was necessary to satisfy me that I was wrong. Six months I read and reflected upon what I read. I prayed earnestly for the influence of that Spirit which guides into all truth, that the Lord would direct. That prayer, as it ascended to the Father's throne, mingled with others that were offered for me, he heard, and answered. The truth fastened upon my mind and I was constrained to "rest the Sabbath-day according to the commandment." With the fourth command unabrogated and unchanged, (save by edict of the beast,) what other course could I pursue?
The "first-day" following the first Sabbath that we kept, I met with the brethren that I have associated with in years past and confessed "that after the way which they call heresy, so worship I the God of my fathers, believing all things that are written in the law and in the prophets." At the close of the meeting I was excused by one of backsliding from God. Said he, "I never knew an Adventist to embrace the Sabbath without first getting in a backslidden state."
What an evidence of the truth of his statement, that such take the unpopular position of keeping the commandments of God! Is not this course an indication that they love him, rather than that their love has grown cold?
"But none of these things move me." Though stepping out upon the truth, may subject me to the scorn and derision of the world, and even of those who profess to be children of God by adoption; God is with his people, and if we fear him and keep his commandments he will be a refuge for us, a "sun and shield; he will give grace and glory; no good thing will he withhold from them who walk uprightly." May he direct, leading in a plain path, we be sanctified through the truth, enabled to "lay aside every weight, and the sin that so easily besets, and run with patience the race set before us," that, when Jesus comes, we may hear from his lips, "Come ye blessed of my Father."
NAHUM ORCUTT.
Troy, Vt.
To the N. Y. Conference.
By C. O. Taylor
I WOULD say to the church of the N. Y. and Northern Penn. State Conference, that your treasurer, W. S. Salisbury, of Adams' Center, Jeff. Co., N. Y., is waiting to open an account with you. He wants the amount of your pledges to the state Conference. He wants it at once. He wants his books to be in some business shape at the end of the year, and he cannot have them so unless the treasurers of the different churches do their duty and send in the amount.
I presume by this time each treasurer knows the amount that the church will donate to the State fund, and it will not take ten minutes to inform the State treasurer of it. I would recommend to the churches and treasurers of this State, the remarks of the Mich. Conf. Com., in Review No. 3, as far as they are applicable. Let all concerned in this matter do their duty at the right time and place, that all may know that your heart is in the work.
Your treasurer will then expect your quarterly reports according to Art. iii, Sec. 3, of the constitution.
I understand there has been too much neglect in the department of reporting to our State secretary, and treasurer the last year, from churches and messengers. I do not understand this. We are certainly engaged in a work in which promptness will pay.
Your Bro. in much love.
C. O. TAYLOR.
Day of the Lord. No. 7.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
THE THIRD ADVENT OF CHRIST TO EARTH WILL TAKE PLACE IN THE DAY OF THE LORD.
It is objected that the Bible does not mention a third advent of Christ. It is true, the phrase, third advent, is not found in Scripture; neither is the second coming thus named in the Old Testament. But did not the ancient prophets foretell it? All must admit they did. And the Jews stumbled over the first advent, and fell, because they had their eyes fixed on the glories of the second. So, now, there is a class that have their eyes fixed on the third advent and the glorious reign on earth, while they reject the only message that can prepare them for the second.
In the Old Testament, the different advents are spoken of in close connection, and not so clearly separated; but the progressive fulfillment of prophecy and the revelations of the New Testament, clear up whatever might be involved in doubt. And here permit me to say, that whatever seems doubtful in respect to unfulfilled prophecy, is interpreted by God himself in the fulfillment. It was so at the first advent; it is46so now. Men may differ concerning the meaning of the three messages of Rev. xiv, but God is giving his own interpretation of them in their fulfillment; and those who will not accept of it, will remain in the dark, and stumble into perdition.
In Malachi iii, 1-2, the first and second advents are spoken of in close connection. The Messenger sent before him was John the Baptist. (See Matt. xi, 10, and parallel passages.) But the second verse, "But who may abide the day of his coming? and who shall stand when he appeareth?" clearly refers to his second coming. In like manner the second and third advents are spoken of in different scriptures. As an example, I quote 2 Thess. i, 7-10. "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints," &c.
The Lord is revealed from heaven with his mighty angels, at the second advent. At that time he is taking vengeance on his enemies in the pouring out of the seven last plagues, one of which is flaming fire, or the sun scorching men and the earth with great heat. Rev. xvi, 8, 9. Joel ii, 19, 20. But though he is then taking vengeance, he is not, at that time, punishing them with everlasting destruction; but he says, "Who shall be punished," at a time then future, "when he shall come to be glorified in his saints," that is, to present his glorified saints in the presence of the resurrected wicked, when they shall be gathered around "the camp of the saints and the beloved city," and "shall see Abraham, Isaac and Jacob in the kingdom of Heaven," and they themselves shut out.
This we learn from Rev. xx, is a thousand years after the first resurrection, which takes place at the second advent. The wicked are not punished with everlasting destruction till they are raised from the dead, encompass the "beloved city," which will have descended to the earth, and fire comes down "from God out of Heaven and devours them." There is no resurrection from the "second death"; therefore this is everlasting punishment, a punishment not inflicted at the second, but at the third advent; for we have before proved that, at the second advent, Christ returns with his saints to Heaven. The day of the Lord includes the taking of vengeance in the seven last plagues, or the wrath without mixture, the second advent, the thousand years, the third advent, and the everlasting destruction of the wicked by fire and brimstone from heaven. (Compare Rev. xiv, 10; xx, 9. Ps. xi, 6. Gen. xix, 24. Jude 7.)
This view of the day of the Lord explains Zech. xiv, and removes an objection which is raised upon that chapter, by those who confound the second and third coming. Keeping in mind what has been proved, let us look at the events here brought to view. 1. The nations are at war, they are gathered against Jerusalem. 2. The second advent takes place—the Lord goes forth to fight against those nations as when he fought in the day of battle. Referring to Josh. x, 10, 11, where the Lord fought against the enemies of Israel, and "cast down great stones from heaven upon them," as a type of the great hailstones which fall under the pouring out of the seventh vial. Rev. xvi, 21. This battle is described in symbol in Rev. xix. 3. In that day, at the close of the thousand years, the Lord makes his third advent, sets his feet upon the mount of Olives which cleaves asunder and prepares a place for the city that comes from Heaven. Verse 4. Here is the camp of the saints and the beloved city, on this prepared spot. The revived wicked surround it, and are destroyed, the earth is melted and the new earth appears. 4. Then commence the eternal day described in verses 6, and 7, the waters of life flow from Jerusalem the new, and the Lord is "king over all the [new] earth," verse 8, and there is "no more utter destruction, but Jerusalem shall be safely inhabited." Verse 11. This is not a city built by human hands, to be superseded by the city from Heaven, but it is the heavenly city itself, which is to remain forever. No more utter destruction, it will be eternal. What follows concerning the plagues is not written in its chronological order. It is something fulfilled in the present world; while the Jerusalem described evidently belongs to the eternal world. Thus there are three principal advents, though the Son of God may have passed from Heaven to earth, and from earth to Heaven a thousand times. Gen. xviii, 17, 22; Acts vii, 38; Jno. xx, 17.
Report from Bro. Snook.
By B. F. Snook
Bro. White: I am still doing my mite in laboring to advance this good cause. Since my last report we have had a good deal of sickness in our family. On my return home I found some of my children sick and my wife so disabled that she could with difficulty wait upon them. Home duties then drew upon my time for about three weeks, since which I have been laboring again.
Nov. 18-20, spent with the Fairview church and held a very good meeting with them. They have now got them a very good and comfortable meeting house, and are prepared to do good.
Nov. 26-29, spent at Elgin preaching to the scattered friends of the cause in that place. We desired much to get to Waukon but on account of failing to get a conveyance, and the very bad weather, were hindered. The few who attended our preaching were deeply interested, and some who have recently started, were much encouraged. Many circumstances were against us, but still we had a good meeting.
Nov. 30 to Dec. 4, we spent with the church in West Union. We found things here in a very bad condition. Division, confusion, and evil work stared us in the face. We labored faithfully, trusting in God, and before we closed we rejoiced to see union and brotherly love again prevail. There was a general confessing of wrongs, and renewing of vows before the Lord. Two were baptized.
We left the church in a prospering condition and pray that it may ever continue so.
Dec. 9-11, spent at home during our Quarterly Meeting. We were much pleased to meet Bro. Brinkerhoff and the rest of the brethren and sisters from abroad. The going was quite bad and but few came; and before our meeting closed it was so intensely cold that we could barely keep comfortable. Still the Lord was with us in our meetings and blessed us, so that we feel newly determined to go on to salvation.
Dec. 17-18, spent at Fairview, where with Bro. Brinkerhoff we held a very profitable meeting. There was a good interest in and out of the church, which was encouraging to us. We hope these brethren will from this time on let their light shine.
I go next to Toledo, Tama Co., to give lectures.
B. F. SNOOK.
Persecutions and Trials the Lot of God's people.
By B. F. Snook
ThE Scriptures in many places declare that during this life the Christian must suffer for Jesus on account of his faith in him. Paul and Barnabas exhorted the disciples to continue in the faith and that we must through much tribulation enter into the kingdom of God. Acts xiv, 22. Peter also says, "Beloved, think it not strange concerning the fiery trial, which is to try you as though some strange thing happened unto you. But rejoice inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed ye may be glad also with exceeding joy. 1. Pet. iv, 12-13. These fiery trials were patiently suffered by the primitive Christians. Their zeal, and faithful lives of constant holiness, provoked the Devil, their great adversary, who stirred up the enemies of their faith to envy and wrath against them.
Fox says, that "during this reign (Domitian's) there were a variety of tales invented for the purpose of injuring the reputation of the Christians. Among other things, they were accused of meeting together for the grossest immorality, of murdering their children, and even of eating them. They were also accused of being rebellious, and opposed to the Roman government. And when any calamity befel any portion of the Roman empire, such as earthquakes, pestilences, or famines, it was imputed solely to their impiety."—Book of Martyrs, p. 17.
Again he says on p. 18: "The various kinds of punishment inflicted, were imprisonment, confiscation of property, banishment, broiling, hanging, and worrying with dogs and wild beasts. Many were torn piecemeal with red hot pincers, and others were thrown upon the horns of furious bulls."
And yet amid these fiery trials, God's people were zealous, faithful and active. And if such be true, ought not we to live more faithfully, under our benign and comparatively happy circumstances?
We should live nearer to God and farther from the Devil, lest our persecution be for our faults instead of our virtues. May God give us stronger courage and more strength iu which to serve him and live out his blessed truths.
B. F. SNOOK.
"The Interval."
By C. F. H.
THURMAN'S CHRONOLOGY.
In my last article I found Mr. Thurman plainly disagreeing with Herodotus, respecting the season and place of the eclipse seen by Xerxes and his army when on the way against Greece. Let us now see how he agrees with another historian, Thucydides.
I closed by alluding to the interval between the invasion of Greece and the Peloponnesian war, which Mr. T. reduces almost to half the time usually allowed. He seems aware of his difficulty, and on page 160 endeavors to remove it. He has just referred to the eclipse of the sun, occurring in the second year of the Peloponnesian war, which he dates B. C. 431, Dr. Zech. B. C. 480. Then, speaking of "the interval," he says:
"According to our English copy of the book of Thucydides, there was an interval of fifty years between the expedition of Xerxes against Greece and the time of the Peloponnesian War. We have only about twenty-five years: yet, since a different punctuation would give a different construction, this can hardly be considered as clashing with Thucydides; for the arrangement of the punctuation is not his, but one of a modern date."
I have deemed this remarkable proposition worthy of italics. Mr. T. assumes that whenever any thing can be gained by changing a comma or a period in an English translation, the same may certainly be done in the Greek original. Let us see if the rule will work another way. There is a famous ancient oracle, of which one translation reads thus: "Thou shalt go, and return never; thou shalt perish in war."
The original, without points, reads thus:
"Ibis et redibis nunquam peribis in bello."
This is fearfully ambiguous. If we make a pause after "nunquam" (never), the sense is as above. If the pause is made before "nunquam" the sense is reversed. Suppose some Roman, not liking the oracle in the sense above given, proposes to put the comma or semicolon before "nunquam," and quietly assumes that the English will allow it. Would not every one who knows English say, "Well, you may put the pause before 'never' if you please; but we shall know you are a foreigner if you try to read it so. 'Thou shalt go and return; never thou shalt perish in war.' Never thou shalt—that is not English, sir. We should say, Never shalt thou."
Thus the order of words, often of the least words, settles the punctuation in English. And in other languages the sense is generally settled either by the order of words, or by other matters. A translation is often ambiguous while the original is not. And in assuming that a point may be changed in a Greek edition of Thucydides, because it can be done in some translation, Mr. T. is wholly without warrant.
But let us hear him out, and see whether he changes any thing more than the punctuation. He proceeds: "The difficulty is removed by punctuating it thus: 'All these things the Greeks performed against one another and the barbarian, occurred in about fifty years.' Thus, placing a full stop at 'fifty years,' we will commence a new sentence for the time 'the Athenians established their empire on a firmer footing.' Indeed this is the only way we can punctuate it so as to reconcile Thucydides with himself; for he tells us positively,—not that a part, but, emphatically,—'All these things the Greeks performed'—not only against one another, but also against 'the barbarian'—occurred in about fifty years." (Thu. b. i. c. 118.) And in another place he tells us that the war with 'the barbarian' commenced ten years before the expedition of Xerxes. (Thu. b. i. c. 18.)
The reader sees that either Mr. T. or his printer makes lame English. But we will let that pass, and see if the Greek will allow his interpretation. He does not tell us what English "copy" (translation) he uses. But I have the Greek, and find Smith's rendering of the passage substantially correct. It reads thus:
"All these transactions in general, whether of Grecians against Grecians, or against the Barbarian, fell out in the compass of fifty years, between the retreat of Xerxes and the commencement of this present war; during which period the Athenians had established their dominion on a solid basis, and had risen to a high exaltation of power." (c. 118.)
The version is somewhat free, but the words I have italicized are a very literal rendering. But the reader sees that in changing the "full stop," Mr. T. has given no account of the intervening words. He does not report the whole sentence, even with his own punctuation. More than that: when we hear Thucydides himself we find that his fifty years cannot be taken as Mr. T. proposes, by any punctuation. They are directly and distinctly asserted of the interval between the retreat of Xerxes and the beginning of the Peloponnesian war, which Mr. T.'s chronology reduces to less than twenty-five years, as the retreat occurred a year or two after the invasion. And the nail is clinched by Thucydides in employing the same fifty years to measure another series of events also: "During which period the Athenians had established," etc.
I think the reader will agree with me that such "punctuation," which expunges the words I have italicized and leaves no place for them, is not only unwarranted but not easily paralleled. No historian can consent to be thus "reconciled with himself." And Thucydides does not need even explanation. He does not say that the Greeks performed "all things," etc., in fifty years, but "all these things." And if the term "these" were not defined by the previous context, it would be limited by the interval mentioned in the clause which Mr. T.'s punctuation throws out. The ten years which he names in c. 18 are, on the face of the record, no part of the fifty years. They precede this period, and make it about sixty years from the battle of Marathon to the Peloponnesian war.
But if the ten years could be made part of the fifty years, Mr. T. would gain but little. "The interval" would still be forty years, and Mr. T.'s chronology allows for it less than twenty-five years, dating the invasion B. C. 457, and the Peloponnesian war B. C. 432. So that if Thucydides were thus reconciled with himself, he would still lack fifteen years of being reconciled with Mr. Thurman.
But, granting that Thucydides asserts an interval of about fifty years between the two wars, some one may ask if he was not mistaken in making it so long. I reply, that he was commander of the Athenian allies during the Peloponnesian war. Though not old enough to recollect the Persian war, he must know when it occurred, just as every American must know, even without books, that our war with England about free trade and sailors' rights was waged fifty years ago. But more than this: his history of the Peloponnesian war is to this day a masterpiece and a model, because it gives not a mere narrative of events, but their causes and connections. And his first book is an account of that growth and rivalry of the different Grecian states in which Athens came to be so greatly envied and feared; just as the power and influence of the New England States have been so long hated by the South, and that hatred is a main cause of our present war. Horace Greeley, in his history of the rebellion, very justly goes back more than fifty years to trace its causes and their progress. And if the period which such a historian assigns is to be reduced to shorter dimensions by some critic, centuries afterward, the calculation of an eclipse may have its weight; but a thorough and satisfactory argument must be more than such a mere raid; the critic must be so at home in that period of history that the sky shall be unclouded and the sun without eclipse, to his clear vision. And, as I said in my last, the period which Thucydides names is one of the most marked and eventful of Grecian history. If47its length is uncertain by fifty per cent., then we may as well write "fabulous age" over the whole history of antiquity. I am not ready for this.
Personally I have nought to say against Eld. Thurman. We are told that his scruples respecting bearing arms have commanded respect where he is known; and I almost reverence the man whose daily life gains such respect, whether his scruples and opinions are my own or not. But when I take up his book and find in it modes of argument which are open to criticism, and well nigh open to censure, I am sure he will thank me for pointing out his errors. I shall be grateful for all the good wheat I find; but if any chaff is swept away, there is so much clear gain. The reign of peace may begin in 1875, or later, or sooner. But whenever it shall begin, if we are to tell the blessed day, let us tell it so there shall be no occasion for gainsaying.
C. F. H. in World's Crisis.
P. S.—I fail to find the translation of Thucydides which Mr. Thurman quotes. But the clause which his punctuation omits is rendered by Hobbes thus: "from the time of the departure of Xerxes to the beginning of this present war; in which time," etc. And by Bloomfield thus; "which elapsed between the retreat of Xerxes and the beginning of the aforesaid war; during which period," etc.
The Bitters Cure.
It is almost impossible to look into the religious or secular papers of the day, without observing lengthy advertisements of somebody's Bitters. A country daily that I have just read, contains a standing advertisement of this kind, two columns in length, filled with certificates of the cure of everything, from corns to pulmonary consumption. One remarkable cure unpublished, because the victim died too soon, was that of a man afflicted many years with gravel, and who, after using ten bottles of Swindle's Bitters, went about declaring himself entirely well; but on discontinuing its use, delirium tremens supervened, and, believing himself beset with ten thousand devils, he fled from his home shrieking with terror, and when the paroxysm subsided, sank into a comatose condition from which he never revived. Startling as this occurrence was to the community, but few perhaps, traced the effects back to the alcoholic ingredients of the bitters, as the actual cause of the sudden death. Thousands of bottles are annually drank by the willing dupes of those who are amassing fortunes out of the sale of it. The demand for these pernicious preparations would rapidly diminish, if those who make them, were as honest as the farrier who, after dosing a horse to death, presented a bill for $10 to the owner "for doctoring his horse till he died." —Herald of Health.
Letters.
"Then they that feared the Lord, spake often one to another."
This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith.
From Sister Butler.
DEAR BRETHREN AND SISTERS: For the first time I attempt to address you through our excellent paper. As it comes to me from week to week laden with precious truth, my heart feels encouraged by its good admonitions, and my determinations are strengthened to press forward in this blessed cause. I am all alone here, have not seen a Sabbath-keeper for six months, yet my love and zeal for the truth do not abate. My motto is onward and upward. The rich reward is only offered to those that endure unto the end; therefore we must not get discouraged nor give up to the temptations of the wicked one; but keep our faces set as a flint Zionward, and Jesus will help us through all our trials and tribulations. May the Lord bless the brethren at the Office with strength to endure hardships as good soldiers. It is through their kindness that I am permitted the privilege of reading the Review. I appreciate it as a kind favor and great blessing. I would be glad to have a messenger come this way and proclaim the present truth. I think that much good might be accomplished. The people never heard of this work and all that I have talked with seem to manifest a desire to hear more. I desire an interest in your prayers that the Lord may give me strength to overcome and be prepared to meet him in peace when he comes.
Yours in hope of eternal life
Luvina Butler.
Trenton, Grundy Co., Missouri.
Our Reward.
By Sarah J. Wakeling
WHAT shall it be? When shall we receive it? Let us read Matt. xvi, 27. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
Our reward, then, will be given us at the time when the Son of man is revealed. Again we find the Saviour saying "Thou shalt be recompensed at the resurrection of the just." Now we understand that "when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." Again Peter says, "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that fadeth not away, reserved in Heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time."
Again John says, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear we shall be like him; for we shall see him as he is." May the Lord help us to be faithful in his cause that we may each claim the promise and be looking with joy for his appearing. Let us not become weary in well doing but look up and rejoice, for our redemption draweth nigh. What weight have the vain joys and allurements of this world when compared with that "exceeding and eternal weight of glory" which is the reward of those who faithfully do their Father's will and endure unto the end. Let us ever keep the prize in view, and press on through trials, afflictions, and tribulation humbly trusting in Him who is mighty and who has promised to be with us always, even unto the end.
Yours in love of truth.
SARAH J. WAKELING.
Memphis, Mich.
A Good Prayer.
My God, in me thy mighty power exert,
Enlighten, comfort, sanctify, my heart;
Sweeten my temper, and subdue my will,
Make me like Jesus, with thy Spirit fill.
I want to live on earth a life of faith,
I want to credit all the Bible saith;
I want to imitate my Saviour's life,
Avoiding lightness, gloom, and sinful strife.
I want to bring poor sinners to thy throne,
I want to love and honor Christ alone;
I want to feel the Spirit's inward power,
And stand prepared for each eventful hour,
I want a meek, a gentle, quiet frame,
A heart that glows with love to Jesus' name:
I want a living sacrifice to be,
To him, who died a sacrifice for me.
I want to be whatever God requires,
I want my heart to burn with pure desires:
I want to be what Christ my Lord commands,
And leave myself, my all, in his dear hands.
O Lord, pour out thy Spirit on my soul,
My will, my temper, and my tongue control:
Lead me through life, to glorify thy grace,
And at thy coming see thee face to face!
An Unprofitable Habit.
SoME persons are in the habit of dwelling upon, and greatly magnifying every little injury they receive at the hands of others. They thus render themselves very disagreeable to those into whose ears they are continually pouring their complaints; and at the same time greatly injure themselves in the estimation of such, whilst they are contributing very much to their own personal misery. How much better would it be were such persons to bury their little troubles, or at least to keep them entirely out of sight! It is to be presumed that they do not sufficiently reflect upon the true nature of their conduct, else they would certainly be more careful to avoid it than they are. Jamieson forcibly exposes the great folly of such conduct by the following illustration: "A man strikes me with a sword, and inflicts a wound. Suppose, instead of binding up the wound, I am showing it to everybody, and after it has been bound up I am taking off the bandage continually and examining the depth of the wound, and make it fester till my limb becomes greatly inflamed and my general health is materially affected; is there a person in the world who would not call me a fool? Now such a fool is he who, by dwelling upon little injuries, or insults, or provocations, causes them to agitate or inflame his mind, How much better were it to put a bandage over the wound, and never look at it again!"—German Reformed Messenger.