SOME time since we clipped an article from the N. Y. Sun in regard to "a departure from orthodoxy that has stirred two denominations." It was concerning the resignation of Thomas R. Slicer, pastor of the Park Congregational Church, Brooklyn. Of his antecedents it says:—
"Every old Methodist minister has anecdotes to tell of the Rev. Henry Slicer, or 'the War-Horse of Methodism,' as he used to be called for his denominational energy and zeal. He took a leading part in the General Conferences in the half century of his ministry. He was a strong supporter of the itinerant system. The wife of Father Slicer was the granddaughter of one of the pioneers of Methodism, and her father had been a Methodist minister also. It therefore seemed in virtue of hereditary appointment to the Methodist ministry that Father Slicer's son Thomas, while still a youth, mounted his horse, and, with umbrella hanging from his pommel and his library in his saddle-bags, started out as a Methodist country circuit-rider. Now, after having been an orthodox minister for fifteen years, he publicly forsakes the faith."
That to which we wish to call attention is a statement of Mr. Slicer, and we copy the above only to show what are his opportunities to judge of certain matters of which he affirms. Of his declension from his faith the Sun says:—
"Talking on the subject yesterday he said that the mythologic theology of orthodoxy was everywhere breaking down and giving way. Clergymen nominally orthodox felt it and admitted it among themselves. They make a show of defending the old dogmas, but they practically turn their backs upon them. Men have their livings to earn and their families to support, and they avoid shocking their people by frank declarations of their opinions. 'But,' said Mr. Slicer, 'I am young, strong, and healthy. I can earn my living, and I cannot conceal my conscientious convictions.'"
Is this so, that the clergy are largely doubting the doctrines which "they make a show of defending?" Mr. Slicer referred especially to doubts on the subject of "eternal punishment," the preaching of which, he says, does not move the people, particularly in the west.
The Examiner and Chronicle noted the remark of "a friend of high standing in the Congregational pulpit," who, speaking of their ministry in regard to the subject of future punishment, said, "It would be hard to number those among us who doubt or disbelieve."
The truth on the subject of future punishment—that it is "everlasting destruction," not eternal misery—is spreading so fast that it is impossible to affect people with the dogma of eternal torment as they used to be affected by it. And the preachers know it; although they defend it as a necessary adjunct of the doctrine of the immortality of the soul, they say little about it, and do not make it the foundation of stirring appeals, as was the custom half a century ago. Such appeals, and such descriptions of endless torment, and eternally increasing misery, as we used to hear in our boyhood, would be only met with derision in these days. And yet if it was truth that was so preached—if the soul of man is by nature immortal, and the finally impenitent must suffer endless torment—it cannot too much be impressed upon the minds of the people; no description of such a destiny can be too terrible with which to arouse people to a sense of the fact. If it was true then, it is true now; and if it is true now, the clergy are worthy of all blame for not constantly presenting it to their hearers.
The Examiner and Chronicle thinks that the Baptist ministers, as a class, are exempt from these doubts because they "looked to the Bible alone for religious doctrine." But of the Congregationalists it says:—
"They imitate Socinians at times in trusting to reason rather than to revelation; and at other times they follow Rome in borrowing from tradition."
But the contrast which it draws between the denominations is only partially just; it is not just in all respects. It must be apparent to every considerate person that the Baptists have decided advantage, on Scripture grounds, over all Pedo-Baptist denominations. But we would be pleased to be shown an argument by any Baptist minister or paper, set forth within the last five years, on the observance of the first day of the week as the Christian Sabbath or Lord's Day, in which the writer trusted entirely to the words of revelation, and not at all to reason aside from revelation; or that did not follow Rome in borrowing anything from tradition. The opportunity is open to all parties who wish to give us information on the point. If they will take the pains to examine, we think they will become convinced that the Baptists are not entitled to all that is claimed in their behalf in respect to following "the Bible, and the Bible alone."367
When we read statistics of the growth of the denominations, of the increase of church membership, we are almost ready to give them credit for actual progress, and to admit that the world is indeed growing better under their influence. Our inclination leans toward believing it, for we would gladly have it so. But when we consider their own confessions to a steadily increasing retrogression from their landmarks, their lack of confidence in their own systems, we are forced to the belief that their foundations are giving way; and that the appearance of reform in the world is specious, superficial, and not of a kind to give hope of the conversion of the world, or any considerable part of it, to genuine Christianity.
We should not find fault with their departures from their old dogmas if they showed inclination to dig deeper into the mines of Biblical truth, and to supersede their crumbling theories by a faith more consistent with the word of God. But this is done by very few. Most of them drift away into the vagaries of Spiritualism, or accept some (so-called,) "scientific" substitute for revelation; accepting as Mr. Slicer does, a system of morality as more available or more acceptable to the masses than the doctrines of Christianity. So long have they made their religion conform to popular sentiment that they look to the popular feeling as an index of what they ought to preach. And because the world is pleased with their preaching, they verily think the world is growing better! A good official in the Presbyterian church actually cited to us the fact that there is so little difference between the church and the world, as evidence that the world is fast growing up to a Christian stand-point. But it is not because the world is rising higher in the moral scale, but the church is sinking lower. They are nearing each other on the descending, not on the ascending, scale. Our large and popular churches of the present day are worldly—of the world. They are as much slaves to fashion and popular sentiment as are the veriest worldlings.
Some may impute to us a want of charity in speaking of these things. But we would ask as Paul did, "Am I therefore become your enemy because I tell you the truth?" Is there not evidence on every hand that the churches are sadly degenerate? Will it make the case any better to shut our eyes to the facts, or to keep silent when we know that a warning is needed? Hear what the Lord says concerning a backslidden church:—
"Cry aloud, spare not, lift up thy voice like a trumpet and show my people their transgression, and the house of Jacob their sins. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God; they ask of me the ordinances of justice; they take delight in approaching to God." Isa. 58 : 1, 2.
We prefer to be found crying aloud, even without sparing, to crying "Peace and safety," when destruction is impending. 1 Thess. 5 : 1-3.
FEELING AND PRINCIPLE.
By James White
A CONVERSATION.
We frequently meet brethren professing faith in the present truth, whose views of the worship of God may be illustrated by the following conversation, supposed to have passed between Bro. Feeling and Bro. Principle. One worships God as he feels, the other worships from principle.
Bro. Feeling. Good morning Bro. P. I praise the Lord that there is something better for us than the formality, worldly wisdom, and cold reason, exhibited in Bro. B.'s discourse last evening. I felt like death about it, till I decided to be a free man and move just as the Lord would have me, and not be bound or led by any one. Since I came to this decision I have felt free again.
Bro. Principle. The discourse of last evening, Bro. F., I think was a good one. I was instructed, interested, edified, and much blest while Bro. B. so clearly set forth the principles which should govern us in worshiping God in spirit and in truth. And I think his kind, though close, remarks against extremely impulsive worship, and moving altogether from feeling, which leads to confusion and extravagances, were in place.
F. But I cannot stand so much formality. I want to be led by the Spirit, and have the power. I must and will be a free man. Glory to God, I will be free. Paul speaks of the sins of those who have a form of godliness, and commands us to turn away from such.
P. Hold, Bro. F., you are too much excited to reason candidly and well. Now wait, and let us read from 2 Tim. 3:1-5. "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away."
It is not the form of godliness that the apostle holds to be objectionable. He states that those of whom he speaks have the form, simply to give the idea that they profess the principles of Christianity, while they are corrupt, and deny the power. The injunction to turn away from them is not because they have the form, but because of the eighteen sins mentioned, and their denial of the power of true godliness.
The Bible nowhere condemns form and order, but speaks of them in words of highest commendation. Paul, so far from condemning these, as you suppose, thanks God that his Roman brethren had from the heart obeyed the form of doctrine delivered to them. Rom. 6:17. To Timothy he says, "Hold fast the form of sound words which thou hast heard of me." 2 Tim. 1:13. In another place he teaches that all things should be done decently and in order.
God is not the author of confusion. He brought harmony and a world robed in beauty out of chaos six thousand years ago. What order is seen in the six days of creation! Order ruled in the salvation of Noah, his family, the beasts, birds, etc., while all was confusion and destruction outside the ark. With what order God led the Israelites from the confusion of the distracted power of Egyptian slavery. And that entire system of religious service instituted to bring the Jews nearer to himself, and make them a mighty people, and a praise in all the earth, was one grand series of forms each passing year. He who departed in the least particular was worthy of blame. Has God changed?
F. Changed! I hope, Bro. P., you will not go back into the Jewish dispensation for rules of order to govern Christians! They were well enough for the Jews, but not for us.
P. Wait, Bro. F.; I was about to say, God is the same in all dispensations, a God of order as well as the author of spiritual worship. Satan is the same, and fallen human nature does not improve. The confusion of the world, the flesh and the devil, are the same in the Christian dispensation as in the Jewish. And, be assured that the change of dispensations does not consist in the least degree in a change from form to confusion. God instituted form and order with the Israelites because they were indispensable to their prosperity. And they are needed none the less in the present dispensation. Why not Christians be taught by the order of the typical system as well as by any part of it? And then Christians have the double lesson in the direct language of the apostles in favor of form and order in the church of Christ.
F. The Lord looks at the heart, and is not as particular about our words and other little matters that Bro. B. is so particular about. I believe in being free and speaking right out just what one feels.
P. True, the Lord looks at the heart. He looks mercifully upon our good desires and intentions and errors. The heart, or the condition of the mind, is shown by words and actions. A tree is known by its fruit. Unsanctified words and acts prove an unsanctified mind and spirit. You may class the use of the tongue among little things. But James makes it a matter of the greatest importance. Hear what he says, chap. 3:2-13. "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity; so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive-berries? either a vine, figs? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom."
The apostle teaches that he who fully controls his tongue, has the complete control of his whole body, and is a perfect man. He also teaches that this is the most difficult task performed by man. The horse may be made obedient to the bit; the ship is turned by the helm; and all kinds of beasts, birds, and even serpents, are made tame and obedient. But to control the tongue, so as not to offend in word, is a greater work, and is the best proof of Christian perfection.
Says Paul, 1 Tim. 6:3-5: "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness; from such withdraw thyself."
To Titus he says, chap. 2:8: "Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you."
My dear Bro. F., the longer you are governed by impulse, the less prepared you will be to govern your tongue. And if you do not control this member, so that no guile is found in your mouth, you will be lost. I entreat of you to learn to368speak and move from principle.
F. I am inclined to think you are half right. But what shall I do with my experience?
P. As to your experience, leave that, Bro. F., till you have clearer light. You know that you have moved wrong in some things, and much of your experience that you have prized so highly is very doubtful, to say the least. Let me point out to you some of the evil tendencies of your impulsive experience.
1. It has led you to think you had much of the Spirit of God when you have been almost destitute of it, not knowing what spirit you were of, much of the time.
2. This has made you self-righteous, independent, and rash, so that when you have been opposed, or your views have been crossed, it has stirred your spirit, and in the heat of your feelings you have despised restraint, and declared your freedom; and, being in a condition only a trifle better than one crazy, you have talked boisterously, often repeating the words "bless God," and "glory to God," when you were destitute to a great degree of both reverence for God and respect for man.
3. At such times, when you are almost void of reason, Satan takes great advantage of your heated feelings, and gives you impressions which you think are from the Lord. And if you continue to follow feelings, instead of being balanced, guarded, fortified, and directed by sound principles and good judgment, you will soon be fast in the terrible delusion that you are led by the Spirit of God in all your actions, words, and even your thoughts, while at the same time you are under the full control of the devil. I have seen persons in just this condition. Such sometimes reach that imaginary state of perfection where, as they say, they cannot sin. Terrible delusion this! I do not say that there is no help for any such persons, but my experience teaches me that it is a difficult task to rescue them.
This almost fatal position is reached by different persons in different ways. Some are led into it by the idea that they are especially endowed with certain spiritual gifts. I knew a sister, far gone on the route to this position, who, when her views and wishes were crossed, would manifest passion, then fall into a condition resembling a hysteric fit, in which she would view matters and things unfavorable to those not in harmony with her. This all passed as the work of the Spirit of God in the estimation of many, especially herself, till she was plainly told upon good authority that her exercises were the result of anger, assisted by the spirit of Satan.
4. You are aware that some of your views of truth, and of worship are reproved more or less in the Testimonies to the Church and Spiritual Gifts, and you are also aware of the fact that this is the reason why you are not in harmony with your brethren as to the perpetuity of spiritual gifts, and their manifestation among us, to correct the wayward and to comfort the desponding and weak. You realize that you are not in harmony with the church in this respect, and if you persist in your impulsive movements, the inevitable result will be your full and final separation from the church. You are drawing off already. The devil tempts you to believe that those who try in every way to help you have a crushing spirit. And the reason it is so hard to help you by appealing to your reason is, you have long followed feeling instead of reason.
5. Another bad fruit of impulsive religion in you is your lack of interest in the Scriptural, reasonable, and just system of benevolence adopted by your brethren. There is too much form, system, and, I like to have said, too much common sense, in this efficient arrangement for you.
Both Scripture and reason have not had half so much weight with you as your mistaken idea of experimental religion. You have considered yourself far in advance of your brethren; hence you could not be taught by them, when they, as you viewed matters, needed instruction from you. It has been a most difficult task to approach you. Satan has had you in just the position that has pleased him. Your brethren could not unite with you in hopes that by so doing they would induce you to take a right position. Such a course on their part would have confirmed you in error. All their appeals to your reason were of no use while you were ready to denounce their efforts as the wisdom of this world, which is foolishness with God.
I am very glad, my dear Bro. F., that you heard the excellent discourse of Bro. B. last evening, and that you are so far convinced of your errors, and of the necessity of moving from principle, as to patiently listen to me. God bless you, and when we meet again may you be fully converted, and stand free in sweet union with your brethren, with the blessing of Heaven upon you.
J. W.
DUTIES OF THE PRESIDENTS OF THE TRACT SOCIETIES.
By Stephen Nelson Haskell
BY ELD. S. N. HASKELL.
It is expected that the president will understand the entire working of the tract society in the Conference to which he belongs; that he will know at all times what is going on in each district, and will bestow his labor more especially in those districts where it is most needed, in order to keep up an interest in every enterprise connected with the cause of God. And the larger the Conference, the more responsible is his position, and the more necessary that he should be in the field. He should be in constant correspondence with the secretary, as the secretary in keeping the books will be able to give many particulars which he would not otherwise have the means of knowing.
The prosperity of every tract society depends very much upon union of action. I do not believe that any tract society can prosper unless this is the case. Each district should be engaged in the same enterprise at the same time. A united and harmonious effort should be put forth in every advance step taken. It is when we all lift together that the cause moves. It is therefore the duty of the president to see that this is the case. He must be on the field of action at such places where there is the greatest lack of interest, to give such instruction as will assist the directors in carrying out the object of the society. Also he should examine the books of the district secretary and see if they are correctly kept. And through the directors he can learn whether all are promptly paying tithes as they should. He should also make inquiry if there are not some worthy poor who have not our periodicals. There are many times when his personal influence will be needed in each district, in bringing about that uniformity of action which is necessary for the prosperity of the society. It will be nothing strange if there should be some discouraging circumstances to meet. But there is no room for discouragement in a cause like this in which all Heaven is interested, and when God himself has ordained it shall prosper. It is for us to do our duty in the fear of God, and leave the results with him.
If those who have borne the burden and heat of the day could have courage when there were scarcely any friends of the cause on earth, and when they had no financial resources to back them up, nor scarcely any publications to carry into new fields, what will be said of us who really know nothing of hardships and privation, if we get discouraged while every S. D. A. Conference in the country is anxious to work for God if they can have proper instruction.
It is a privilege to take responsibilities and bear burdens in a cause like this. Therefore no president of any tract society should think of resting satisfied until each district in his Conference is making one united effort to carry out the purposes and object of this work.
THE STORY OF STORIES.
REV. DR. CHAMBERLAIN, a missionary in Persia, has recently communicated the following remarkable incident from his own experience: “I wish I could take you to a scene in the kingdom of Hyderabad fourteen years ago. There, in a city, a walled town of 18,800 inhabitants, the people had arisen in a mob to drive us out, because we tried to speak of another God than theirs. We had gone to the market-place, and I had endeavored to preach to them of Christ and his salvation; but they would not hear. They ordered us to leave the city at once; but I had declined to leave until I had delivered to them my message. The throng was filling the streets. They told me if I tried to utter another word I should be killed! There was no rescue; they would have the city gates closed, and there should never any news go forth of what was done. I must leave at once, or never leave that city alive! I had seen them tear up the paving-stones, and fill their arms with them, to be ready; and one was saying to another, ‘You throw the first stone, and I will throw the next.’369
“In a way I need not stop now to detail, I succeeded in getting permission to tell them a story before they stoned me, and then they might stone me if they wished. They were standing around me ready to throw the stones, while I told them the story of all stories—the love of the Divine Father that had made us of one blood; who ‘so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life.’ I told them that story of the life in the manger at Bethlehem; of that wonderful childhood; of that marvelous life; of those miraculous deeds; of the gracious words that he spoke. I told them the story of the cross, and pictured, in the graphic words that the Master gave me that day, the story of our Saviour nailed to the cross, for them, for me, for all the world, when he cried in agony, ‘My God, my God, why hast thou forsaken me?’
“When I told them that, I saw the men go and throw their stones into the gutter, and come back; and down the cheeks of the very men that had been clamoring the loudest for my blood, I saw the tears running, and dropping upon the pavement they had torn up. And when I told them how he had been laid in the grave, and how after three days he had come forth triumphant, and ascended again to Heaven, and that there he ever lives to make intercession for them, for us, and for all the world; and that through his merit every one of them there might receive remission of sins and eternal life, I told them I had finished my story, and they might stone me now.
“But, no! they did not want to stone me now; they had not known what a wonderful story I had come there to tell them. They came forward and bought Scriptures, and gospels, and tracts, and paid the money for them; for they wanted to know more of the wonderful Saviour.”—Watchword.
DIVINE GUIDANCE.
By John Nevins Andrews
THOSE who have any sense of the danger by which the people of God are surrounded, will appreciate in a corresponding measure the value of divine direction and guidance. There are a thousand ways to death; but there is only one path of life. In all our matters, that have any moral bearing, whether great or small, we want the directing hand of our God. Now he has promised that he will guide the meek in judgment. Who are the persons thus designated? Are they not those who have submitted their will and ways unreservedly to God?
How are they to be guided? The statement is, that that they shall be guided in judgment. The meaning evidently is not that the judgment shall be superseded and treated as a thing of nought by the Spirit of God, but that that Heavenly Guide shall enlighten and instruct the judgment, and give to the meek Christian just views of duty and of the will of God concerning himself. If we may thus have our judgment sanctified by the Spirit of God, is it not of inestimable value to us to secure it? But let all remember this, that if our hearts are stubborn and our wills unrestrained we have not the slightest ground to believe that our judgments are thus enlightened by the Spirit of God.
J. N. A.
DECEIVING AND BEING DECEIVED.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
IT is generally the case that deceivers are themselves deceived. An apostle foretells that evil men and seducers shall grow worse and worse, deceiving and being deceived. The heart is deceitful above all things, and desperately wicked. If we do not watch against the "evil heart of unbelief," we are in danger of being hardened through the "deceitfulness of sin."
There are multitudes of professed Christians at the present time that are being deceived by their religious teachers. The doctrine of the conversion of the world before the second advent of Christ, a doctrine untaught by the word of God, is deceiving its thousands and leading them to final ruin. This doctrine which was never heard of three hundred years ago, is so agreeable to the worldly church and the carnal mind that men will not stop to give it a Scriptural investigation, but, taking it for granted, they close their eyes to the prophecies that relate to our times and the signs of the approach of the day of wrath that shall follow the close of probation and bring the second advent. The evil signs of our times, together with the proclamation of the advent at hand, do trouble the minds of many; but they turn from the truth to the pleasing fables that are taught on every hand, and persuade themselves that a conversion to a popular sect will do instead of obedience to the truth; and thus they follow the blind leaders of the blind. Conversions abound. But what are they converted from, and what are they converted to? They should be converted from sin, which is the transgression of the law of God, and to obedience to that law. But their teachers turn away their ears from hearing that holy law. They do not keep all its commandments. They teach that the law has been abolished, wholly or in part, or that it has been changed to correspond to the present practice; and they make their converts hope that their word will be confirmed. They rely upon majorities, and seek for civil enactment to retain their creed; and while superficial conversions are filling up the great city of confusion, they will prove to be a real accession of political strength to carry the measure they seek—a "religious amendment," which will constitute the predicted "image of the beast." Superficial and partial preaching will produce superficial and partial converts—converts who increase political power, rather than spiritual, and are just fitted to join the crusade against Bible truth, and legislate a proud and boastful nation into the kingdom of God on earth.
Thus they are deceiving and being deceived. May the honest of heart escape this wide-spread deception. May the time soon come when those who enjoy a measure of the Spirit of God may fully understand the fact that Babylon is fallen. Rev. 18.
The Wise Man and Reproof
"A REPROOF entereth more into a wise man than an hundred stripes into a fool."
THE CAUSE IN ENGLAND.
By John Norton Loughborough
My last report was made June 29. Since that date two more have signed our covenant. One of these was baptised on the occasion of our church quarterly meeting, July 2. This makes twenty-nine who have been baptised at Ravenswood.
The report of our National Tract and Missionary Society, in our meeting just held, shows an increase of work over previous quarters, with corresponding increase in results. The report is as follows: visits made, 2058; letters written, 6,336; letters received, 277; tracts distributed, 53,372 pages; periodicals distributed, 15,270; book sales, $39.24; new subscribers obtained 46; ships visited, 88.
We have met with the interested ones at Woolstone for the last four Sundays. A few have given attention to the word spoken relative to the promises of God, the work of the Saviour for us, and the utter inability of ourselves, to do ought acceptable to God, without that grace which is in Christ.
One strange feature in Woolstone has been that the Vicar of the Parish has taken upon himself to go to every house warning the people to stay away from our meetings, and telling them it would be well with them to follow in the old way of their fathers, and that if they did so they would be safe. He knew us not, nor what we were teaching. To those who had candidly heard us it sounded strange to hear the warning of the Vicar. As for myself, his course reminded me much of a statement made by William Tyndale relative to his opponents. They were warning the people against him while he was teaching what they professed to believe and teach. He said he did not know why they objected unless it was because what he said was "not hammered on their anvil."
The last month has been one in which, more than ever before, we have seen evidence that the attention of the people, in various parts of the kingdom, is being turned toward this depository and our work. This confirms us in the conviction that the labor of posting our journals is not sowing seed in vain.
J. N. LOUGHBOROUGH.
Southampton, July, 18, 1881.
DOES IT COME FROM THE HEART?
The late Andrew Fuller usually devoted several weeks in each year to visiting the churches and collecting money. On a certain occasion, he called on a pious and benevolent nobleman. Having laid before him the operations of the mission in Hindostan, the progress of the translation of the Scriptures, and the call for aid, the nobleman handed him a guinea. Fuller, observing that it was bestowed with an air of indifference, thus addressed him: "My lord, does this come from the heart?" "What matter is that?" said the nobleman; "suppose it does not come from the heart, it will answer your purpose as well. If you get the money, why do you care whether it comes from the heart or not?" "Take it back—take it back," said the man of God; "I cannot take it. My Lord and Master requires the heart. He will not accept an offering unless it comes from the heart." "Well, give it back," said the nobleman. "It did not come from the heart." So he took the guinea, and stepping to his desk, he drew a check on his banker for twenty pounds, and handing it to Fuller, said: "This comes from the heart. I love and honor the principles by which you are governed. I love the Lord Jesus Christ and his cause, and know that no offering is acceptable to him unless it comes from the heart.—Times of Refreshing."
Temperance.
"SWITCHED OFF."
DR. CUYLER, of Brooklyn, is well known as one of the most earnest promoters of total abstinence in the United States. In the Temperance Advocate he tells us a story of his boyhood days, which lets us into the secret of the matter. He was brought up in the state of New York in the region of the Cayuga Lake, where the habit of drinking and treating was fearfully prevalent among the farming community. Boys were often tempted by the sight and smell of the cup, and learned to imitate the bad example set before them.
Says Dr. Cuyler: "I recollect an instance that occurred in the home of my excellent grandfather with whom I lived. The old gentleman was in the habit of offering liquor to his guests. One day after he had been treating some visitors to some very choice 'cherry bounce,' they left a residuum of the liquor in their glasses, or what topers call 'heel-taps.' I gratified my curiosity by draining the glasses, just to see how it tasted. My good and godly mother, who hated the sight of bottled devil, discovered my prank, and administered such a dose of 'the rod' as would have satisfied Solomon himself. I never forgot that flogging, or the attendant lecture on the mischief and danger of ever touching a drop of intoxicating drink. Soon after, a temperance society was started in our neighborhood and public addresses were delivered; I then signed the pledge of total abstinence, and have adhered to it until this day. The whole community was revolutionized by the temperance reform. My grandfather was one of the first to banish the accursed thing from his estate."
We recollect a toast offered in a gathering of railroad men, in which their mothers were complimented as persons who "never misplaced a switch." Doubtless Dr. Cuyler, from his experience, would endorse the sentiment, as it is evident that he was very effectually "switched off" from the "Black Valley Railroad" onto the Total Abstinence Line. A good many boys who are dallying with cigars and beer and cider and "heel taps," would be greatly profited by the treatment which helped make Dr. Cuyler a total abstinence man. Parents will please take notice. Prov. 13 : 24; 19 : 18; 22 : 15.—The Christian.
God’s Tenth
GOD'S TENTH.—A Hindoo Christian who used to be always grumbling at the smallness of his salary, made up his mind to give one-tenth to God; so next pay-day, when the missionary handed him, as usual, ten rupees, he pushed back one of them, saying "That is for God's work, sir."
The missionary took it, but wondered much how the man, who was really poor and had a large family, would get on without it. Meeting him two or three weeks after in the bazaar, he asked how they were doing. Instead of grumbling, as usual, the man answered cheerfully, "Well, thank you, sir."
"Then tell me how it is that you, who used to be always grumbling, when you were spending your ten rupees a month on yourself, now do so nicely with only nine!"
"Because, sir, nine-tenths with God's blessing is better than ten-tenths without it."—The Friend of Missions.
THE BEST GIVING.
A poor, converted woman of India said: “I have no money to give to missions, but I am able to speak of the Saviour to my neighbor.” Could a volume tell more of the duty of the people of this country who live in so much light? Said a young man in a prayer-meeting recently, “I worked for Mr. ——, a well-known Christian, for eight years, and he never spoke to me of religion.” The woman in India had learned what is better than money—the power of personal influence, and eleven persons in her village have been brought to Christ through her “speaking to her neighbor.”—Congregationalist.
Blessed Is He That Readeth
"BLESSED IS HE THAT READETH" (Rev. 1 : 3). The book of Revelation is the only one of the sixty-six constituting the Holy Scriptures in which a benediction is at the beginning pronounced on the reader. The divine Author foresaw that men would be disposed to neglect the study of it because of its mysterious depths and wonderful symbols; and was it not on that account that this word of encouragement was given? "Whether we fully comprehend it or not," says Dr. Bonar, "let us study it. Each perusal will give a new insight into its visions; we shall take on the mold and impress of its truths, even unconsciously, in the simple childlike reading of it."
—Messiah's Herald.
Licensing the Liquor Trade
By National Liberator
We are not in favor of any kind of a license system. Rum selling is either good or evil. If good, then it should have the same chance as any other kind of business. If evil, the nation, State, county or town has no right to license it. When the State legalizes an evil, its moral power is destroyed. When it places its protecting power over its worst enemy, the result will be degradation to the people and death to the State. The only remedy is destruction of the evil, thus elevating the people and preserving the State.—National Liberator.
TOBACCO SLAVES.
A WRITER in the Gentleman's Magazine who ably defends the moderate use of tobacco, relates the following instances to show what a hold the habit may have upon persons: "A city man that I know gets half an hour for his luncheon or dinner in the middle of the day; but he manages to eat a few biscuits during office hours, and spends his half hour walking up and down one of the quays smoking.
"This man walks to the city every morning from his home, the distance being three miles; he also walks home every evening; and he smokes incessantly during the walks each way. He dines at six o'clock, and then smokes without ceasing until bed-time. On Sunday he smokes all day, except during meals; he will never attend a place of worship, because it would curtail his smoking. He will never go into society with his wife, and, indeed, will not readily talk to her at home, as it disturbs his smoking. In all other respects this man is a good husband and father."