SR. H. M. HENDRE writes from Livingston Co., Mich.: I love the cause you are engaged in, and we are trying to live up to its requirements in our poor way. We are here all alone; there is no one that keeps the Sabbath within a number of miles. We are getting old. I am almost sixty, with poor health.
Pray for us, as we do for you all, that we may all so live that we may be numbered among those who have washed their garments and made them white in the blood of the Lamb.
Fearless Preaching.
Give me one hundred preachers who fear nothing but sin, and desire nothing but God, and I care not a straw whether they be clergymen or laymen; such alone will shake the gates of hell, and set up the kingdom of Heaven upon earth.—Wesley.
ARE THE TEN COMMANDMENTS, OR ANY PART OF THEM, BINDING ON CHRISTIANS?
By J. H. W.
(Continued.)
“(2.) The law of God ‘graven and written on tables of stone,’ 2 Cor. iii, 7, ‘was to be done away,’ verse 11, ‘which is done away,’ and verse 13, ‘which is abolished,’ &c. Please read the chapter entire.”
Perhaps there is no passage of scripture which is oftener perverted to a bad use than that quoted or garbled as above. Mr. Anderson, author of a translation which is becoming very popular among Disciples (Campbellites), regards the expression in the first part of verse 7, (2 Cor. iii,) as elliptical, and supplies as follows: “But if the ministration of death by means of a covenant written and engraven in stones,” &c. Mr. Anderson does not pretend that the original contains the equivalents of these supplied words, as he places them in italics, but he, doubtless, does consider, and correctly too, we think, that the supply is necessary from the obvious fact that the word “ministration” cannot refer to that which was written on the tables of stone. The following is the full definition of ministration as given by Webster: “1. The act of performing service as a subordinate agent; agency; intervention for aid or service. 2. Office of a minister; service; ecclesiastical function.” That the priests ministered in respect to that which was written on stone, is truth, to which all must agree; that their service or ministration was written thereon, none can with any show of reason affirm.
Now, we know that Moses was the first minister: and that it refers to the service or work of the minister is plain by the reference to “the glory of his countenance,” which alone was vailed, verse 13, and which represented that which was to be done away. It is said the vail was put upon Moses’ face, to hide its glory from the people, “that the children of Israel could not steadfastly look to the end of that which is abolished.” This cannot refer at all to the law on the tables, for they were not vailed; the glory of that abolished pertained to Moses, the minister—not to the law.
But what do our opponents gain by this text to prove that no part of the ten commandments are binding on Christians? One part of that law is, Thou shalt not commit adultery; is this not binding on Christians? Other parts forbid murder, theft, falsehood, idolatry, and profanity; are these parts not binding on Christians? Do these people really mean what they say? How will they evade the inevitable conclusion drawn from their teachings? We know, that to avoid the Sabbath is the sole object of all such arguments, but is it not sufficient evidence that the cause is bad when such means have to be resorted to in order to sustain it? We leave the objection here with all its deformity and immorality apparent to every beholder.
“3. ‘The law,’ embracing the whole Mosaic system, ‘was added because of transgression, till the seed should come to whom the promise was made.’ Gal. iii, 19. Christ was that seed. Verse 16. ‘The law was our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith has come we are no longer under a schoolmaster.’ Verses 24, 25. ‘Christ is the end of the law for righteousness, to every one that believeth.’ Rom. x, 4. ‘We are not under the law but under grace.’ Rom. vi, 14.”
It is a very easy matter to quote scripture without reference to its connection and true meaning, when you have the prejudice of the hearer or reader already enlisted in favor of the construction you wish to put upon it. So the bigoted opponent of the doctrine of the second advent will quote, “Of that day and hour knoweth no man,” and walk off with an air of triumph, as though no other instruction was given on the subject. So the advocate of the temporal millennium will declare that Christ is to possess the heathen and the uttermost parts of the earth, but will not listen to the next verse which tells that he will dash them in pieces as a potter’s vessel. But they quoted scripture? Yes, and so did the writer of the above objection to “the law;” and with about the same propriety. Four texts are quoted, each one requiring a separate notice, which must be done too briefly to do them justice. In Rom. v, 20, the apostle says, “the law entered that the offense might abound;” “the offense,” then, must have existed before the “law entered.” A parallel to this is found again in Rom. vii, 13, “that sin by the commandment might become exceeding sinful.” But sin is the transgression of the law, and no law could make an offense or sin appear sinful except the one transgressed; as it would be absurd to attempt to convince any one of the wrong of theft by quoting the law which says, Thou shalt not kill. This I believe to be the idea of Gal. iii, 19. This text alone may not give a very definite idea of the law referred to, but considering its context and parallels, the conclusion seems unavoidable. As an extended consideration is impossible here, I would just remark that the abolition of a law, and the pardon of its transgression, cannot possibly go together. If the law is abolished, no pardon is needed. If pardon is extended, the perpetuity or validity of the law stands acknowledged. To redeem from the curse of the law, Gal. iii, 13, is essentially different from releasing from obligation to the law. To redeem the Gentiles from the curse of the law, Gal. iii, 14, is to prove that the Gentiles were amenable to the law, contrary to the objector’s “(1.)” This redemption being in order to confer on them the blessing of Abraham, verse 14, proves that the right to the blessing of Abraham is forfeited by transgression of the law. We contend that the relations of the law, and not the existence of the law, is the subject of the apostle’s discourse. Again, Gal. iii, 25, and Rom. vi, 14, both quoted, are parallel both in expression and sense. We are not under the schoolmaster, or law, because61“faith is come,”—we are “under grace.” But were we, or any others, under grace before we exercised faith in Christ? We were not. But if, before our profession of faith or conversion to Christ, we were not under grace, what were we under? Certainly under the law. What Paul says to the Romans and Galatians on this subject, must refer to them individually, and not only to them, but to all that are Christ’s. The objector evidently thinks so, too, for he refers the passages to Christians. But if the Christian was not under grace, but under the law, before he became a Christian, is the law abolished? If it is, he was not under it; and if so, he must have been under grace before he had faith in Christ! and if so, again, all the world must be under grace! for none can be under an abolished law. The Universalists ought to give our opponents a vote of thanks for this. It is as good an argument as was ever adduced for universal salvation. But having shown that it is subversive of the whole system of the gospel, and of every principle of law and of justice, we are willing to rest it with the candid reader.
Rom. x, 4: Christ is the end of the law. In what sense? Does “end” here mean abolition? No; for he did not come to destroy it, Matt. v, 17; and it is not made void, or abolished; Rom. iii, 31. In Jas. v, 11, and 1 Pet. i, 9, the same word is used where the sense is, the object or design. And this is its meaning here. In Rom. vii, 10, it is said, the law was ordained unto life. Life was the object or design of the law. See Deut. xxx, 15, 16; Lev. xviii, 5, Rom. ii, 13; &c. But man, by transgression of the law, brought himself under condemnation, and Christ now works out the object or design of the law, by procuring our pardon, and giving us life. In this work, the carnal mind, which is enmity against God and not in subordination to his law, is taken away and the “body of sin” destroyed; of course the person on whom this is wrought is restored to obedience. And this is the full meaning of Rom. x, 4, for righteousness is not without obedience. “Unrighteousness is sin,” says the apostle, and “sin is the transgression of the law.” If unrighteousness is transgression of the law, its opposite, righteousness, must be the opposite of transgression, which is obedience. But none but the believer will obey; the genuine believer, too; for many profess to believe who will not obey; they say to Jesus, Lord, Lord, but do not the will of his Father; they make void the commandment of God by their tradition; they will not keep the commandments of God and the faith of Jesus. To such Rom. x, 4, has no reference whatever. But if it be still contended that the perpetuity or abolition of the law is brought in question in this text, let us read it so. “Christ has abolished the law for righteousness, to every one that believeth.” Passing by the singularity of the “righteousness” which is accomplished by the abolition of a law that is “holy, just, and good,” we inquire, Does it affirm, with your own rendering, the abolition of the law to any but the believer? No. Singular again; a universal law abolished to some and not to others! Is it abolished to the believer before he believes? We wish our opponents would answer this, as their view involves principles of law with which we are not acquainted. But we will consider it answered in the negative, as the text refers only to the believer, which no man is, in a state of unbelief. Then suppose he should “fall from grace,” or deny the faith, or reject Christ and his gospel entirely, as many have done, does the law still remain abolished to him, or is it re-enacted in his case? Does anybody believe the Apostle Paul was ever guilty of teaching such absurdities as the views of the no-law theorists involve him in? We deplore their work; not that we particularly object to their erecting a monument to their own folly, for they are worthy of it, but we pity the blind who are being led by such blind leaders. J. H. W.
(To be continued.)
FREEMASONRY
By James White
We have received a request by letter not to publish Prof. Finney's articles from the Independent on Freemasonry, the writer assigning as a reason that we have some good friends and supporters in that neighborhood who are Masons. But again we have received some very urgent requests to publish them, from some whose interest in the cause is beyond a doubt—who have devoted their lives to its service. Whom shall we please? We do not see in the statement above referred to, a sufficient reason for breaking our promise to our readers. The Independent must have very many Masons among its supporters, yet we see no hint of a demur against its publishing on this subject. The Sabbath Recorder re-publishes these articles; doubtless many other papers do. Why should the readers of the Review be deprived of the privilege of reading them?
We confess to a feeling of opposition to all such institutions, and the reason assigned for the above request does not raise them in our esteem. For,
1. Masonry is not a sacred institution—it is not a religious institution; for some of the most inveterate infidels in our knowledge are prominent Masons. On what, then, is this high claim founded that it should be above investigation?
2. It is often asserted that Masonry is exclusive in its nature, and leads to intolerance and bigotry. If this is true it is evil; if it is not true, why does it forbid a candid examination of its claims?
3. Prof. Finney has taken three degrees—which are all there are in Masonry proper—and is thus qualified to speak of its merits or demerits. His position and reputation for many years past entitle his testimony to respect. Why should he not be heard with candor and patience?
4. Will any of our friends cease to be our friends because we publish on this subject? If so, is it not sufficient evidence that they love an institution which includes infidels and those of notoriously immoral lives in its brotherhood more than the fellowship of the remnant who are preparing for the Lord's coming?
5. We have carefully read Prof. Finney's articles; we have read works on Masonry, including many of their own authorized publications; and we have read the Bible; comparing the three we know that many of the statements of Prof. Finney are true. Now if Masons are unwilling that the truth should be told about Masonry, is not that of itself a condemnation of the institution?
We love the gospel—its truths and its institutions. We love the Bible. It is all dear to our heart. What then? Shall we hide it from the public, talk of its truths and celebrate its institutions in secret darkness, and grow indignant when any shall inquire concerning its facts or call in question its claims? No. We will proclaim it to the world as a blessing to man; we invite investigation and court the most critical examination of both its truths and its claims. Why will not Masons do the same by Masonry? Can it not bear the light? See John iii, 19-21. Will some of our Masonic friends answer this question?
Prof. Finney writes in a fair style, and is by no means extreme in his statements. We trust he will not be condemned before he is heard. We publish without any intention or desire to injure anybody's feelings or to do anybody injustice. But we are obliged to look with suspicion upon any institution which works only in the dark and shrinks from an investigation of its principles—which grows intolerant and persecuting when its claims and professions are called in question. We hope “our friends” will carefully review the ground on which they stand, and see if the institution will stand the test of the day of investigation which is approaching, when “God shall bring every work into Judgment, with every secret thing, whether it be good or whether it be evil.”
J. H. W.
A MORNING CALL.
By James White
As Bro. A. W. Maynard, one of my near neighbors, was passing to the village the other morning, he called to leave with me $100 for different benevolent objects, as follows:
Health Institute, $50
California Mission, 25
Book and Tract Fund, 15
Benevolent Association, 10
Total, $100
Bro. Maynard is not independently rich, but with habits of economy and industry is independently well to live. That is, debts do not press him, and he has a moderate supply of all those good things which a farmer needs. His family numbers nine, five of whom are not able to earn their living. There are hundreds of Seventh-day Adventists as well able to give each $100 for the various benevolent objects as Bro. Maynard, while there are not a few who could give from $200 to $500, and not feel it any more than he feels the $100.
But Bro. Maynard has been doing in this way for several years. The files of the REVIEW for the past year show receipts of smaller sums from Bro. and Sr. Maynard. This is right. Bro. Maynard is blest in so doing, because God requires it at his hands. And as I have been thinking this matter over, the question has arisen in my mind, if God requires this of Bro. Maynard, and blesses him in his liberality, how will it fare with others in like or better circumstances, who do little or nothing? There are brethren all around me in Northern Michigan who are worth as much, or more than Bro. Maynard, whose families are smaller than his, some of them have not an heir in the world, who pass along with their worldly cares and profits, and never think of calling on me, or any one else, with the $100, or more, or less, to split up among the various benevolent objects. Why is this? I inquire. It is not because they cannot raise the money. It is not because the cause does not need their help. It is not because it is not their duty to come nobly up to the work; but because their love for this world is stronger than their love for the cause of truth. These men are dying a spiritual death for want of liberality and activity in the cause of truth. They are adding to their worldly wealth. They are laying up treasures upon the earth, and are not becoming rich toward God. We invite them to follow the example of Bro. Maynard, and immediately divide $100, more or less, according to their ability, among the charitable objects of the cause of righteousness and truth. If you cannot give me, or some other agent, a morning call, please send your liberalities to the REVIEW Office.
JAMES WHITE.
REPORT FROM BRN. LOUGHBOROUGH AND BOURDEAU.
By John Norton Loughborough; D. T. Bourdeau
Our last report closed with the meeting at Lancaster, N. Y. The following Sabbath we spent in Rochester with a few that came in from Victor, Parma and Olcott, to meet with the friends in Rochester. In this our last meeting before leaving for our mission, the Lord met with us, and gave us good liberty in speaking the word. In these two Sabbath meetings in the State of New York, we felt the special presence of the angels of God about us to cheer, encourage, and fit us for trials and conflicts before us.
As our work of preparation for the journey was not completed, we let this occupy first-day; and early on Monday morning, June 22nd, we bade farewell to our brethren in Rochester, the last Sabbath-keepers we expect to see till we reach California. We had a very pleasant trip to New York, where we spent Tuesday trading a little, getting our baggage on board ship, and making our final preparations for the journey.
Of our trip we will say, that it has been anything but agreeable thus far. To-day is really the first comfortable sailing we have made; although we have been out over five days, we have run only about 1100 miles, whereas we should have run some 1300. The first day we sailed we had a strong east wind; the next a strong west wind; the next a very strong head south wind, with the sea by this time boiling like a pot of ointment, as the word says; one would think the deep “to be hoary.” For about two days nearly all the passengers were sick, ourselves with the rest. Little Delmer fared the best of any of us, as he only vomited once, and was sick only about 15 minutes. Sea sickness is rather difficult to describe. A sort of living death. The best comparison I could think of while suffering it, was of one swinging, or going up and down on a tiller board until sick, you feel as though you could not hold up your head another minute, and request the swing to stop; in that case you stop the swing, and recover your equilibrium, but in our case we kept on swinging for the next 48 hours. We thought of some who had expressed to us so strong a desire to enjoy this trip, and thought if they wished some of the realities of it, they might express themselves as some on this ship. Some worldly men, going to California after earthly gain, say $20,000 would be no temptation to them to take the trip again. We have had a higher object before us than earthly gain; God’s grace has sustained us. We have felt that angels were with us to keep us in the way. We are glad to-day to get a little sight of land again, as we do in passing some of the Bahamas. To-morrow we expect to pass Cuba and meet a steamer from Aspinwall, when, if the weather is fair as to-day, we exchange mail. We will try and write a little more from Aspinwall. Pray for us.
J. N. LOUGHBOROUGH.
D. T. BOURDEAU.
Atlantic Ocean, near Cuba, June 29, 1868.
WHO IS MY NEIGHBOR?
Thy neighbor? It is he whom thou
Hast power to aid and bless,
Whose aching heart or burning brow,
Thy soothing hand may press.
Thy neighbor? ’Tis the fainting poor,
Whose eye with want is dim,
Whose hunger sends from door to door—
Go thou, and succor him.
Thy neighbor? ’Tis that weary man,
Whose years are at their brim,
Bent low with sickness, cares, and pain:—
Go thou, and comfort him.
Thy neighbor? ’Tis the heart bereft
Of every earthly gem;
Widow and orphan, helpless left:—
Go thou, and shelter them.
Thy neighbor? Yonder toiling slave,
Fettered in thought and limb,
Whose hopes are all beyond the grave,—
Go thou, and ransom him.
Whene’er thou meet’st a human form
Less favored than thine own,
Remember ’Tis thy neighbor worm,
Thy brother, or thy son.
Oh, pass not, pass not heedless by;
Perhaps thou canst redeem
The breaking heart from misery;—
Go, share thy lot with him.
REPORT FROM BRO. TAYLOR.
By C. O. Taylor
May 27, I met with the Adams Center church, at their weekly prayer-meeting. Some twenty were present. The time well occupied in praying, singing and exhorting. Sabbath, 30th, I spoke to the church here. The evenings of June 2 and 3, we had very profitable meetings with the brethren and friends in Hounsfield. There is quite an interest here. It is a place where the angels are influencing minds to serve God. Souls are being gathered under the banner of truth. The last-named evening we were aided by the Spirit of God.
The 6th and 7th I met in Monthly Meeting with the churches in Jefferson Co. This was the largest gathering we have had since Bro. White and others were here last January. It was a good meeting. Two were baptized, and two received into fellowship.
I held several meetings in different places during the following week, on my way to Monthly Meeting in West Monroe. There was some interest, some awakening in the work of God. This Monthly Meeting was the largest I ever attended in that place, yet there was not that spirit of labor that we have had when the number was less. Three were baptized. A good number were present from Roosevelt, the most of the church from Kirkville, and some from Madison and Cayuga counties. The evening of the 15th we held a meeting with the few in Clay. There are some here that the Lord is calling to himself. I trust they will obey. The evening of the 16th, was with the Roosevelt church at their weekly prayer-meeting. We were much encouraged to meet twenty or more, and to hear the good testimonies for the truth. The next day we called on Bro. Edson, who was away from home on business. His health is much improved since last winter. Sr. E. has been very sick the past spring; was not expected to live. She is recovering gradually. This dear family are passing through deep waters. We found a pilgrim’s home at Bro. Arnold’s that night, passing on the next day to Oswego, where we had meetings the 20th and 21st. There were some discouraging features on coming to this church, yet the Lord was better than our fears. He knows just when his people need lifting up. While our number was small, six requested, and came forward, for prayers, varying in age from the child of fourteen to the man of sixty. On first-day we had the privilege of burying four of them in the likeness of Christ’s death. I expect the other two will do likewise. This was a good meeting for the saints; they were much encouraged. Out of the great interest there has been in the city on the coming of Jesus, there remains a remnant that is trying to keep the light of present truth burning. This little church has always had some excellent qualities. One is in money matters. In this they have always been prompt. Their property is down to its full amount; they pay readily and cheerfully. Let each one occupy his place in each and every department of the truth, and they will find the Lord in their midst to build them up. When the load goes hard, is the time to put shoulder to it and lift the harder. He is a true friend that will stand by you in the time of need and want. I would say to the few in Oswego, Stand by the truth, and live it out in all meekness.
C. O. TAYLOR.
Adams Center, July 1, 1868.
P. S. We leave to-morrow to fill other appointments, to be from home two or three months. Our address is Adams Center, Jeff. Co., N. Y. C. O. T.
Let Your Actions Shine
I WOULD not give much for your religion unless it can be seen. Lamps do not talk, but they do shine. A lighthouse sounds no drum, it beats no gong, and yet, far over the waters its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermon of your life be illustrated by all your conduct, and it shall not fail to be illustrious.
A Willing Heart Cries to Heaven
WHERE there is a willing heart, there will be a continual crying to Heaven for help.
The Depravity of Unrepented Sin
THERE is a greater depravity in not repenting of sin when it has been committed, than in committing it at first. To deny, as Peter did, is bad; but not to weep bitterly, as he did, when we have denied, is worse.
General News.
THE papers talk of war prospects and probabilities in Europe, but there is nothing of especial interest transpiring at present. There is the same spirit of uneasiness and distrust, and there seems to be a spirit of constant expectation of a change in the affairs of the Papacy.
The authorities in Canada have been making considerable preparations to repel a Fenian invasion. The year 1868, so far, has been unusually prolific of volcanic eruptions, earthquakes, hurricanes, storms, &c., as well as in crimes of every grade. A large number have been killed by lightning.
A Beaufort, S. C., correspondent of a Connecticut paper writes: “The people of the North have little idea of the amount of suffering there is in the South. Property is unsalable. If you care for it, you can publish the following list of recent sales of property at auction in this State: 350 acres of land, $50; 250 acres, $310; 95 acres, $45; 107 acres, $225; 70 acres, 100; 1,000 acres, $1,065. Sheep $1 per head, and every thing else in proportion. It will take thirty years for this country to get on its feet.”
—The statue of Martin Luther was inaugurated at Worms, Prussia, June 25th, in presence of a vast concourse of people from all parts of Europe and America. The king of Prussia and Crown Prince witnessed the scene. When the statue was unveiled salvos of artillery were fired, and as soon as the applause subsided, a hymn was sung by several thousand voices with immense effect.
The West Indies.—HAYTI.—The civil war in Hayti continues with unabated violence. A schooner had arrived there from Curacoa, and landed 1,000 rifles and a large supply of ammunition and war material for the revolutionists. The forces of Gens. Pretor and Fauber had united with Gen. Nissage, and, with large re-enforcements from the Cacos, the combined forces had commenced the siege of Fort Alexander, the last stronghold of Salnave. A proposition had been made to Gen. Salnave to resign the Dictatorship, which he had assumed, and retain the Presidency, but it was not entertained. The assassin of Gen. Montas was killed in a recent battle. Ex-President Cabral of St. Domingo, with his followers, had joined the revolutionists in Hayti, in revenge for the assistance given by Salnave to Gen. Baez. The latest news from Port-au-Prince is that Salnave has just fought a desperate battle with the Cacos, in which he was victorious.
St. DOMINGO.—The news from St. Domingo is meagre. The government is acting in a most despotic manner, and arrests and expulsions continued. It was reported that Gen. Baez was greatly alarmed by the news from Hayti, as he had reason to expect an invasion of St. Domingo by Ex-President Cabral with an army of Haytiens after the defeat of Salnave.
—The most important religious intelligence of this week is the account of the allocution by the Pope on the state of religion in Austria. Austria embraces nationalities using seventeen different languages. The population consists mainly, however, of Germans, Slavonians and Magyars, with a few Greeks and Armenians, and 70,000 Gypsies. Since the late war with Prussia, Austria has evinced a great desire to improve the condition and character of her people. She wishes them to compare favorably, man by man, with the people of the other great nations of Europe; she wishes them to advance in wealth and the useful and ornamental arts, and to be equal to the best. She also wishes them to be sincerely attached to their own government, and able to hold permanently the position of a first-class power. She is oppressed with debt, and wishes, if possible, to obtain some relief from the burden of taxation. To meet the imperative demands made with reference to these objects, the government has proclaimed the equality of the different religionists before the law, recognizing its obligations to protect all citizens alike, and established the institution of civil marriage taking from church ministers the exclusive right to solemnize marriage. These, and other great organic reforms looking to the elevation of the people, are not approved of by the Pope. He declares that the concordat should have been perpetually maintained, and warns all persons who approve of the progressive legislation of that empire concerning the press, religious toleration, civil marriage and public education to beware of the punishments to follow the violation of sacred rights in these matters. It is a great misfortune of the Pope and of Christianity, that he should claim for the Christian religion any right to resist the progress of the human race in Austria or anywhere else. The claim of such a right in respect to Austria or any other nation, brings Christianity into the false position of arraying supposed divine law against such as are really divine, demonstrates that the court of Rome has, in that particular, misjudged its duty, and creates a demand not always to be resisted, to practice the same re-consideration of cherished purposes and aims which are incumbent on other governments both temporal and spiritual.
ROME, June 30.—A bull has been issued by the Pope, summoning the General Council of the Church to meet in the Vatican on the 8th of December, 1869. The bull prescribes that all persons required to attend the council must appear either in person or by proxy.
The Evil of Loose Tongues
Loose tongues “gadding abroad,” in professors of religion, are ever to be bemoaned by all well-wishers of the church of Christ. They are hornet’s nests, which ought to be destroyed at all hazards. This matter is so pitifully touched off by the editor of the Morning Star, in a paper on purging out the old leaves, that we cannot forbear giving our readers the pleasure, and may-be the profit, of reading it. He says: “Some Christians have lawless tongues. They pray well, talk well, are in many things very good, but their tongue is very unruly. The imperfections of the whole neighborhood are treasured and repeated. They rattle away at all hours, under all circumstances, to all people. Regular picking machines they are, sharp, relentless, vigilant. And they make a conscience of it, too. ‘We are open-hearted,’ ‘we must be honest,’ ‘we must speak right, and just what we think,’ ‘we are no hypocrites,’ ‘we are very sorry, but we must tell the truth,’ they say, and then let loose hailstones and coals of fire. This tendency in them is their nature, habit, and passion, and it will cost them a battle to subdue it. But what a scandal they bring upon the gospel! How they dishonor Christ! They do more hurt than a score of infidels.—Sel.
An Irreligious Home.
If there be one curse more bitter than another to man, it is the offspring of an irreligious home; of a home where the voice of praise and prayer ascends not to God, and where the ties of human affections are not purified and elevated by the refining influence of religious feeling; of a home to which, if the cares or the sorrows of life shall bring religion to the heart in after days, that heart cannot turn without bitterness of feeling, without anguish or vexation of spirit.
If there be a curse to any country where the truths of religion are known, the deepest and bitterest curse which can be inflicted on it is a multitude of homes like that which I have supposed. Such homes send forth their sons unchecked in evil thoughts, unhallowed in their habits, and untaught in love to God; and they send them forth to prey upon the land, and to become its curse and its destruction.
But on the other hand, there is a blessing to the religious home which no tongue can speak, no language can describe! The home, where in early years the heart is trained to love of God, and to take pleasure in his worship and service, interweaves with the existence of man holy affections which die not with the circumstances which gave them birth, which last long, though they may for a season be forgotten or neglected, and which exercise at least some check upon the evil of the human heart, and often, nay commonly, recall it to hear again the voice of God, and to turn to the paths of holiness and peace. How great, how unspeakable is the happiness of a land where homes like this are common!
A Scape-goat for the Sin of Stinginess.
WHEN people find it necessary to curtail their expenses, they begin with their religious contributions and expenses. They then stop their church paper. They refuse, or at least do but little, toward the support of missions, poor students, etc. They dress as richly, furnish their tables the same, get all the political papers, and spend money for unnecessary luxuries now as ever. This is not right. God and his kingdom come first, not last. If “charity begins at home,” remember we call ourselves God’s children, and his church, our home.
The Jews lived under a darker dispensation than we; yet how much brighter their liberality shines! They gave the Lord the fattest and most beautiful lamb in the flock. Some of our people give the dirtiest and ugliest bills in their pockets to the church, and especially to editors. The Jews gave the first ripe fruits of the harvest to the Lord; some of our people give the worst and last sheaf of the harvest gleanings. The Jews gave a tenth of their income to support the temple service; many Christians of these times do not give a hundredth part of theirs; “Oh, but we have a free gospel,” says one. Yes, but while “the water of life” is free, the men that carry it to you are not free to work for nothing.
The fact is, there is more money in the country than seems to be. Distress retires into concealment, and the cry of “hard times” is the song of avarice to hush pleadings of religious liberality. We sometimes go to an auction, and survey the groups of men standing around, and come to the conclusion that there are not ten dollars in the crowd. We see several hundred dollars’ worth of goods bought and paid for on the spot.
A Circus comes along, and people say—“No use to come here—there is no money in the country,” etc. But the shrewd Yankee showman knows better than that. The great tent is reared, the music sounds, and the lion roars; crowds then gather around, and the greenbacks roll thick and fast, and the Circus men bear them off by the bushel. And there are many professors of religion, “too poor to pay their preacher,” who have found money enough to take their families in “to see the animals;”—so we have come to the conclusion that the difficulty does not lie so much in the lack of money, as the disposition to give it.—Episcopal Methodist.
Well Answered.
WHEN Dr. Feckenham was commissioned to visit Lady Jane Gray, and prevail upon her to adopt the Roman Catholic Faith, the amiable, intelligent Protestant queen replied to the question, “Do you not in the sacrament of the Lord’s Supper receive the very body and blood of Christ?” “No, surely I do not so believe. I think that, at the Supper, I neither receive flesh nor blood, but bread and wine; which bread when it is broken, and which wine when it is drunken, putteth me in remembrance how that, for my sins, the body of Christ was broken and his blood shed upon the cross; and with that bread and wine I receive the benefits that come by the breaking of His body and shedding His blood for our sins on the cross.”
And when the Doctor again asked, “Are not these words, ‘Take, eat, this is my body,’ the words of Christ?” her excellent reply was: “I grant, He saith so, and so He saith, I am the vine, I am the door! but He is never more the door or the vine. I pray you to answer me this one question: Where was Christ when He said, ‘Take, eat, this is My body?’ Was He not at the table when He said so? He was at that time alive, and suffered not till the next day. What took He but bread? What brake He but bread? Look, what He took he brake; and look, what He brake He gave; and look, what He gave they did eat. And yet at this time He himself was alive and at Supper before His disciples.”
Stealing Snakes.
A Pittsburg paper tells of two thieves who robbed a gentleman one night of a box he was carrying under his arm with great care. The gentleman was a naturalist, and the box contained four rattlesnakes. The rascals must have experienced a sensation when they opened the box and divided this booty. While we laugh over their consternation, and feel that the fangs of the snakes inserted in their flesh where it would hurt but not kill, would not have been a great departure from the line of strict justice, yet we may see in their cupidity and disappointment a picture of what transpires very frequently, and possibly very near at home. Every man who does his neighbor a wrong has stolen a snake, and must carry it with him into eternity, unless restitution is made. He may never meet in life the victim of his rapacity or oppression; the deed may be hidden from all human eyes; he may gloat over his ill-gotten gains, and revel in splendors and pleasures they will buy, but the serpent is still there; it coils around his treasures, it enters into his very soul, and leaves its trail in every chamber of his heart. It will “cling to him everlastingly.” He may be unconscious of its presence for a while, but the hour of terrible surprise will come when he finds how empty are all his treasures, how hollow are all his joys, and the serpent, with deadly hiss and expanded fangs, reveals the fatal prize his sinfulness has won.—Texas Christian Advocate.
President Day on Modern Spiritualism
The late venerable President Day, of Yale College, on being asked what he thought of modern Spiritualism, so called, replied, “Either there is nothing in it, or the Devil is in it.”
Obituary Notices.
Blessed are the dead which die in the Lord from henceforth.
DIED, in Bloomington, Ill., June 29, Christina B., wife of Cyrus C. Spaulding, aged 55 years, 1 month, and 15 days.
Her sickness we recently mentioned in the REVIEW. The letter giving information of her death says: “She died in the full assurance of a happy home beyond the swelling waters. Her last words were, ‘I am so happy!’ She has been a patient but terrible sufferer.”