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Review and Herald, Vol. 29, No. 8.

PRINCIPLE AND PASSION;
Earlier text: PRINCIPLE AND PASSION;

The Week and the Days of the Week.

In Dr. Hale's Chronology, Vol. i, pp. 18–20, we find testimony which throws light on this division of time, which is purely a Bible one, and on the numbering of the days of the week as mentioned in the Sacred Record.
“This primeval measure of time, instituted as a memorial of the work of creation in six days, and of the ensuing Sabbath, or day of “rest,” Gen. ii, 2, 3, was used by the Creator himself, in his denunciation of the deluge, Gen. vii, 8. It was twice employed by Noah in the ark, Gen. viii, 10–12; and Jacob's marriage-feast lasted a week, Gen. xxix, 7.
“It was therefore universally observed by Noah's descendants during the prevalence of the Patriarchal religion; but when mankind degenerated, and sunk into idolatry, the primitive institution was neglected, and at length lost. And the days of the week were dedicated by the Egyptians, Chaldeans, Syrians, &c., to the heavenly host, the sun, moon, and planets.
“Some astronomers and chronologers have imagined that the week was a natural measure of time, furnished by the four principal phases or quarters of the moon, which last each about a week; but it was unquestionably derived from the divine institution at the creation, handed down by primitive tradition. This is evident from the word Sabbat, or Sabbata, denoting a week among the Syrians, Arabians, Christian Persians, and Ethiopians; as in the following ancient Syriac calendar, expressed in the Chaldee alphabet:
“One of the Sabbath, or Week [Sunday], Two of the Sabbath [Monday], Three of the Sabbath [Tuesday], Four of the Sabbath [Wednesday], Five of the Sabbath [Thursday], Eve of the Sabbath [Friday], The Sabbath [Saturday].
“This calendar is taken from Michaelis's Introduction to the New Testament, translated by Marsh, Vol. I, p. 136. The high antiquity of this calendar is evinced by the use of the cardinal numbers, one, two, three, &c., instead of the ordinals, first, second, third, &c., following the Hebrew idiom; as in the account of the creation, where we read in the original, “One day,” which the Septuagint retains, calling it, ἡμέρα μία. It is remarkable that all the evangelists follow the Syriac calendar, both in the word σαββάτα, used for “a week,” and also in retaining the cardinal number μία σαββάτων, “one of the week,” to express the day of the resurrection. Matt. xxviii, 1, Mark xvi, 2, Luke xxiv, 1, John xx, 1. Afterward Mark adopts the usual phrase, πρώτη σαββάτου, “the first of the week,” Mark xvi, 9; where he uses the singular σαββάτον for a week; and so does Luke, as Νηστεύω δίς τοῦ σαββάτου, “I fast twice in the week.” Luke xviii, 12.
“The first three evangelists also use the plural σαββάτα, to denote the Sabbath-day; Matt. xii, 5–11, Mark i, 21, and ii, 23, Luke iv, 16, &c. Whereas John, to avoid ambiguity, appropriates the singular σαββάτον to the Sabbath-day, and the plural σαββάτα to the week; John v, 9–16, vii, 22, &c., xx, 1.”

Contentment.

By Henry F. Phelps

The meaning of this word is satisfaction, as causing the mind to rest without anxiety or fretfulness, let surrounding circumstances be as they may. But how few of us are really contented! How few of us submit to our lot without a murmur! Especially if adversity be our lot, and, even if fortune favor, we are too apt to complain, wishing it was a little different. There are various kinds of contentment. A man may settle down and make himself believe he is contented in the ways of sin; he may make himself feel satisfied, when he is going in direct opposition to the teachings of the word of God, having his conscience seared with a hot iron. The gambler may feel a secret satisfaction as he sweeps from the table his ill-gotten gains. The man who deals out death by drams at ten cents per dose, may make himself believe that he has done nothing wrong, and feel satisfied as he counts his riches, which will “eat as doth a canker,” while he says to himself, “I may as well do it as any one; for if I do not, some one else will.” The man of the world, who has risked his all on a speculation, and lost, may be of that turn of mind that he may be satisfied, and again go at it, and make up for that which was lost. The man of pleasure, as he revels in the halls of mirth, feels a momentary satisfaction—momentary, did I say? Yes. The satisfaction that these all feel is not lasting; it is fleeting as the morning dew. But come, I will tell of a contentment that is real satisfaction. The godly man is satisfied with nothing but a perfect conformity to the will of Heaven; he sees his errors, watches for his defects, and tries to overcome them; when he sees some idol-god he had not before noticed, he casts it behind his back, and presses on; all is consecrated to God, all is laid on the altar. To be sure, he does not forsake this world, or become isolated from society; but he uses “this world as not abusing it,” tries to be faithful in what is committed to him here, that by and by he may have true riches. He is not over-anxious about the things of this life, but still labors on as though he believed that man should earn his bread by the sweat of his brow, and tries to give to him that needeth, and especially to him who “labors in word and doctrine.” If things go wrong, he does not fret; he never finds fault because the wind blows from the wrong quarter, because it is too hot or too cold, too wet or too dry; he never borrows trouble for fear the bugs will destroy his crops, or something else go wrong. Oh! no. In fact, he seems to remember these few sensible words:
“Never trouble trouble, till trouble troubles you, For trouble seldom troubles those who never troubles brew.”
“But godliness with contentment is great gain.” 1 Tim. vi, 6. “And having food and raiment, let us be therewith content.” 8th verse. But this is not real contentment, for there is still a void. As I said, the godly man is satisfied with nothing but perfect conformity to the will of Heaven. The righteous man, leaving every thing of an earthly nature, will let fortune frown and adversity take her place; for, strip from him all the comforts of life, even take most of the seeming necessities, let death, in her pale mantle take his nearest, dearest, and most useful friends, and lay them out of sight, and he will still say, “Thy will be done.” He is satisfied that all will be for his good; but really he is not satisfied. David says, “I shall be satisfied when I awake with thy likeness.” Ah! yes; this is perfect satisfaction, to “awake in thy likeness,” or to be “changed in a moment, in the twinkling of an eye.” Reader, shall you and I be there? Let us strive.
HENRY F. PHELPS.

Charity and Forgiveness

MANY a true heart that, like a dove to the ark, would have come back after its first transgression, has been frightened beyond recall by the angry look and menace of an unforgiving spirit.
“He that defers his charity till he is dead, is, if a man weighs it rightly, rather liberal of another man’s than of his own.

Use of Afflictions

USE OF AFFLICTIONS.—Afflictions are the same to the soul as the plough to the fallow ground, the pruning knife to the vine, and the furnace to the gold.—Jay.
THERE are only two genuine remedies for sorrow—prayer and work.—Trust in Heaven and keep doing, is the best recipe for every human care.—There are no wounds of the spirit it will not heal.
Fear God.

Christian Life.

By Jos. Clarke

The Christian life is called a warfare. Satan and his agencies war against good, while Jesus, the angels, and the people of God war against evil. Satan feels at liberty to use every wicked and subtle art, to carry out his designs, while Jesus Christ, his angels, and people strive lawfully against evil.
In order to gain a footing in this world, Satan condescended to low dissimulation and deceit, not with any good will to man, but with malice and hatred toward God; not because God had done him harm, but because God had so highly honored him that he thought himself almost equal with God; and because God denied him this last honor, he endeavored to pledge all Heaven in his own behalf, for which crime he fell, and falling he became wholly alien from God.
More especially did his malice show itself when he caused our first parents to sin, thus establishing a precedent in this earth, then a Paradise, in favor of himself and his wicked rebellion. Thus did he gain a host of subjects and sympathizers, who should for a season be a solace and a comfort to his wounded spirit.
All this time Heaven looked on him rather with pity; and nowhere is God's forbearance more manifest than in his sparing this fallen angel for a time, and those who fell with him, to manifest to the universe his own forbearance and long-suffering, while at the same time Jehovah had an undoubted right to put an end to all the lives of those who rebelled, with the mighty Apostate himself who bound his followers by an oath to remain in his interest.
Having established a precedent in causing our first parents to sin, Satan proceeds to cause their posterity to depart from God, and so successful has he been, that nothing so enrages him now as to find one who denies his authority, and to subvert such, he uses every art and device.
Arrayed against the Archapostate, we behold the same Michael, whose glittering sword once drove the rebel angels from their then happy home—still a happy home, but for the good and true, and not for those who swore fealty to the ambitious Azazel. Still we see the noble defender of Heaven's rights and laws, on the seat of justice. Once his sword fell mightily upon the rebel ranks, and his countenance was more terrible than the lightning to the hosts of Satan; now that countenance beams with benevolence and love. But is it because he hates rebellion less? No, he waits the time when the harvest of the earth is fully ripe; then will he appear as terrible to the wicked as when he led the armies of Heaven to victory over Satan's confederate rebellious hosts; and that countenance, so fearful in war against evil, will be ineffably lovely to those who have sympathized with him in the contest.
The people of God have a part to act in the great controversy which has been going on for six thousand years. Those in the past have acted their part, and, aided by the holy angels, they have fought the good fight; sometimes active in labors and good works, or passive in forbearance under insult, calumny, imprisonment, and painful sufferings, they have testified that they were the subjects of the true God, by obedience, love, truth, and faith.
The wicked are asleep to the fact, that by every act of disobedience to God, and of complaisance to Satan, they are furnishing Satan with fetters to bind them to his car, as his subjects. They do not realize that Satan claims them as his, because they do his works; no, Satan carefully blinds their eyes to this fact; and while he disputes for them as his, because of their acts, he charges his agents to quiet their minds from fear of evil, and for this he uses the influence of the world around, and the lusts of the flesh, to benumb and stupify the minds of those whom he aims to destroy.
But these he holds fast, and has no fears lest they escape his grasp; but the good man he detests because he cannot subvert him.
Satan never truly repented; consequently, he is experimentally ignorant of this exercise of the mind. A good man is an enigma and an abomination in his sight; for while he reads the heart of the wicked, he cannot do so with the righteous, unless they, by yielding to Satan's devices, give him an advantage, and thus give place to the Devil.
The Christian who once yields to the enemy in a single point, is at once beset by a host of evil spirits encouraged by his slackness to make a desperate attempt for his soul; while he who steadfastly keeps himself, body and soul in subjection, at once defeats those fiends who, like wolves, lean with hunger, and, fired by a taste of blood, pursue the careless and the straying.
Jos. Clarke.

Delays.

By R. J. FOSTER

How dangerous it is to delay. Even in the smallest matters, it seems hazardous. When we view the works of nature, we see no delay; all move in perfect order; all the celestial bodies move in their proper sphere; all are prompt to move in their appointed time, and without the least delay. So, also, with every part of the human system; each moves with promptness when not crippled by disease. Whenever any thing of a poisonous nature appears in the system, then each organ immediately goes to work to remove it; but if nature was as careless about removing impurities from our systems as we are about removing our imperfections, and turning away from our wrongs, how soon would we fall victims to the spoiler, death!
When any thing foreign to the true principles of nature's laws is found in the system, nature commences immediately to throw off the burden which is so loathsome to her governing principles. Nature may be crippled and rendered unable to act in this renovating work, but she never voluntarily refuses to act with dispatch.
Alas! how different is man! how liable to change! how apt to neglect present duties! how apt to do that which is contrary to the true principles of right! How much sooner might we arrive to a state of perfection, where free from sin we might rejoice in the love of God, if we were as punctual and faithful to perform every duty as is each organ of our body. When we see our imperfections, and the poisonous habits with which we are beset, we are too slow to move out, correct, and cast away those things so baneful to us; which if we would do, we might enjoy that freedom which God in his wisdom has intended we should. How apt are we to say that we must overcome, and even say that we will by the grace of God assisting, yet remain just where we were.
Many depend too much on the grace of God to do the work, while they make no effort on their part. Such should realize that grace is merely favor, and that God has only promised grace sufficient for our day, or enough that we may overcome; in this he intends that we should make an effort on our own part. Not that we are to be molded into a new organization, but merely become by the pardon of our sins a new creature in Christ.
It is much owing to our many delays that we are diseased both physically and spiritually. They who delay to correct those habits which are injurious to their physical nature are very sure to neglect those that injure their spiritual growth and structure. It is utterly impossible for any one to be a perfect Christian, and knowingly indulge in any pernicious habit, even if it be of a physical nature. Hence the necessity of dispatch, that we may set immediately about the work of reform in every respect. When we get a clear view of the true way in which we are to overcome, we can then see, that just as it would be dangerous for nature to delay to throw off the poisons from our systems, so, also, it would be dangerous for us to neglect to leave off every thing that is detrimental to our spiritual progress. If nature should neglect to perform her duties in this respect, she would by each delay become weaker, until death would finally ensue. So, also, if we neglect to leave our wrongs, we shall become weaker and weaker until we shall be unable to resist; then spiritual death must be the consequence.
It is good to trust in God for assistance; but, if we depend on him to do all the work of reform, we shall be like one standing under a falling tree, saying, Lord have mercy and save, yet making no effort on his part. The Lord will not save us in sloth, idleness, carelessness, or neglect; for he requires us to assist ourselves as far as possible.
R. J. FOSTER.
Coopersville, Mich.

Self-Denial.

By Thirza M. Foster

OUR SAVIOUR says, “If any man will come after me, let him deny himself, and take up his cross and follow, me.” Again he says, “I am the way, the truth, and the life.”
Without the way which Jesus has opened, we could never be redeemed from the curse of sin; and lost Paradise could never be restored. Without the truth, which he has communicated to us through the Gospel, we could not know the way. Without the Comforter, which the Father sends in Jesus’ name, we could not obey the truth. Jesus is the perfect way, the unfailing truth, and in him is anchored the Christian’s blessed hope of immortality. Jesus says, “Follow me.” He is the way we must go, the truth we must believe, and if we follow him, he will give us eternal life, and we shall never perish. But, in order to follow our self-denying and crucified Redeemer, we must deny ourselves. We must sell all, before we can go and purchase the field containing the richest treasure. We must subject ourselves cheerfully to the will of God. We must turn away from our own wills, restrain the appetites of the flesh, and use the things pertaining unto this life with moderation. Nature must be sustained. The law of nature demands plain, wholesome food, and comfortable clothing. With the comforts of life we should be content. When we seek flesh-pleasing modes of life, which do not minister to our real wants, we rebel against the Spirit of God, and are not following Jesus in the true way. Jesus says, “If ye continue in my word, then are ye my disciples indeed.” His word commands us to crucify the flesh with its affections and lusts. But our Lord does not expect us to do this in a single day. Long-formed evil habits are opposed to newly-formed habits of holiness.
We have a conflict to encounter, a warfare to engage in. The flesh will murmur and rebel against the Spirit. Satan will deceive and tempt us to revolt. We are never secure from his attacks. We need continually to have on the “whole armor of God.” If we would reign with Jesus, we must take up our cross and suffer with him. It is only through great tribulation that we can enter into the kingdom of God. We must patiently endure whatever falls to our lot in life. In these last days, we must prepare our hearts for great and sore trials, labor, anxiety, poverty, pain, humiliation, and persecution. And even if we should be called to sacrifice our lives for the truth, we must do it cheerfully, for the promise of our Saviour is sure, “He that loseth his life for my sake shall find it.”
As the precious light of present truth is now shining upon our pathway, is it not our duty to walk in the light? Let us leave all, though it should be crossing to human nature, and even separate us from home and sever every kindred tie. Jesus will not forsake us;
“He’ll be our strength and our support, Our Captain and our Guide, Until our little bark is moored On Jordan’s peaceful side.”
THIRZA M. FOSTER.
Vienna, Wis.

Effect of Ridicule

EFFECT OF RIDICULE.—A pious lady of the city of Richmond, Va., once left a church in company with her husband, who was an impatient man. She was a woman of unusual vivacity, with a keen perception of the ludicrous, and often playfully sarcastic. As they walked along toward their dwelling, she began to make some amusing and spicy comments on the sermon, which a stranger, a man of very ordinary talents and awkward manners had preached that morning in the absence of the pastor. After running on in this vein of sportive criticism for some time, surprised at the profound silence of her husband, she turned and looked upon his face. He was in tears. That sermon had sent an arrow of conviction to his heart! What must have been the anguish of the conscience-stricken wife, thus arrested in the act of ridiculing a discourse which had been the means of awakening the anxiety of her unrenewed husband.—Religious Herald.

The Fall of Babylon.

The World's Crisis is offering some indirect comments upon Babylon and her fall, upon which we cannot forbear offering a word of criticism. As noticed in our issue of Jan. 15, the Crisis makes Babylon to mean the “church at Rome.” Then those who are to be called out of Babylon, are the people of God (?) in the “church at Rome.” An angel is sent with a special message to call them out. What this angel is, and who the people of God are who are to be called from the church at Rome, the Crisis makes known in the following, which we clip from its issue of Jan. 16.

“‘COME OUT OF HER.’”

“A little while before the fall of Babylon, or the harlot ‘woman’ on the ‘seven hills’ at Rome, those who do not sympathize with her, are to be called ‘out of her,’ in order that they ‘be not partakers of her sins,’ and that they ‘receive not of her plagues.’ We think that time is drawing near. Travelers begin to shun an entrance into Rome. A late telegram from Italy says:—
“‘Foreigners have nearly deserted the city of Rome, apparently from fear of civil disorder. There are few persons at the hotels, and many are suffering from the stagnation of trade.’”
“There is no room for doubt that the end of the Papal power is at hand; and consequently we must be near the end of the present dispensation.”
There are some shocking conclusions, which, as it looks to us, necessarily attach themselves to this language, of the legitimacy of which we shall leave the reader to judge for himself. As the events mentioned in the extract are given as a fulfillment of the call, “Come out of her,” we inquire what, according to this view, is the angel that is calling people out of Babylon? Answer, “Fear of civil discord.” This is what is driving people out of Rome; and hence, the angel flying through the midst of heaven with a special message, saying, Come out of her my people, is reduced to the simple idea of fear of civil discord existing in the minds of sojourners at Rome!
And who are those who, in response to the “voice from Heaven,” to “Come out of her my people,” leave Rome? Answer, “Foreigners!!” It is, no doubt, very liberal—to the foreigners! to rank them all indiscriminately as the people of God; but what connection have they with the church at Rome, out of which, according to the view before us, the people of God are to be called? None at all. So there is an absolute and fatal break in the exposition, be as lenient to it as we will.
The fall of Babylon is here set forth as “the end of the Papal power.” The widest latitude we can give to this is to let it mean as expressed by D. T. Taylor, in the same paper, the stripping of the papacy of temporal power and support; or as he describes it in other words, the change in her condition, from a woman seated upon a beast, to a woman seated in the dust. But as we look at the prophecy, we see that the people of God are called out lest they be partakers of her sins; that is, Babylon after her fall, and as the result of her fall becomes exceedingly corrupt and sinful. But how can the papal church become more corrupt by being deprived of temporal power? How can it become any more corrupt than it has been during its long career of darkness, blood, and crime? It cannot. This fall, therefore, which leads to a state of moral filth and pollution, does not and cannot apply in any sense to the papal church.
Adventism once commended itself to candid people for its careful and judicious interpretations of the prophecies. But what shall be said of the great mass of that which goes under that name to-day? On the principle involved in the extract introduced above, if there is any principle in it, what inconsistency may we not indulge in! What groundless and illogical conclusions may we not draw! What degrading of the sublime into the ridiculous, have we not full license for! Again we ask, What Adventist can be satisfied with such an exposition?

Making Excuses.

By Joseph Harvey Waggoner

WHEN the guests were called to the supper it is said, “They all with one consent began to make excuse.” Two things in the record are worthy of special notice: First, these excuses took the form of reasons, and were no doubt considered good and sufficient in the minds of those who gave them; but the Lord called them excuses. Second, the servants were not sent back to persuade them of the insufficiency of their excuses; they were left to their own way. Gratification stood before duty with them, and they were gratified by being left to themselves; and others were called who were more worthy. Let us all take warning. We have wondered at the blindness and temerity of many who are ever ready with reasons or excuses for not keeping the Sabbath of the Lord; and many of us stand on the same dangerous ground in regard to the temperance, or health question, like the Israelites, who well might have wondered at the blindness and hardness of Pharaoh in resisting the power of God as manifested in the plagues, and who were brought safely through the Red Sea, and saw the glory of God at Sinai, and were fed with bread from heaven day by day, yet lusted for the “flesh pots of Egypt,” and fell by thousands under the displeasure of the Lord. By this we learn that “patient continuance in well doing,” “growing in grace and in knowledge,” are necessary in order to receive the reward; and that God never had a people so dear to him that he would not punish them for disobedience or neglect of his word.
A good-intentioned sister says she “dare not quit drinking tea for fear of the neuralgia.” To understand whether this is an excuse or a valid reason, we must inquire, “What is neuralgia? and, What is the effect of tea? The first question is easily answered; it is a painful affection of the nerves. The second may be easily answered also, but not in so few words. The following, mostly from Dr. Alcott’s works on the effects of tea, give a sufficient answer.
“Among the indications that the system is suffering from the sedative, depressing, or secondary effects of tea, are headache, wakefulness, palpitation of the heart; trembling; loss of appetite; indigestion; nervous prostration; great susceptibility to fatigue; and chronic affections of the vital organs, accompanied often by emaciation, sallowness of the skin,” &c.
Dr. Graham said, “As early as 1767, Dr. Smith of Edinburgh, demonstrated by a system of careful experiments, that an infusion of green tea has the same effect as henbane, tobacco, cicuta, &c., on the living tissues of the animal body; in all cases first diminishing and finally destroying their vital properties. In 1772 Dr. Lettsom, of Ireland, made a series of similar experiments, with similar results. And still later, Dr. Beddoes, of England, by a series of experiments several times repeated, completely demonstrated that tea is as powerfully destructive to life as laurel water, opium, or digitalis. . . . Dr. Beddoes applied a strong decoction of tea to hearts just taken from living frogs, which extinguished their vitality almost instantly.”
Dr. Combe, in his work on Digestion and Dietetics, says: “It not only ruins the stomach, but very seriously deranges the health of the brain and nervous system.”
The Catechism of Health, attributed to Dr. Bell, says: “Tea, when drank strong and in large quantity, impairs the powers of the stomach, produces various nervous symptoms,” &c.
Prof. Sweetser, of N. Y., on Digestion and its Disorders, says, “It is stimulant to the nervous system.”
Dr. Hooper, in his Medical Dictionary, says, “When taken too copiously, it is apt to occasion weakness, tremor, palsies, and various other symptoms arising from narcotic plants.”
Dr. Burdell, of N. Y., says, “Not a case of sick headache has ever occurred within my knowledge except with the drinkers of narcotic drinks, and not a case has failed of cure on the entire renunciation of these drinks.”
Dr. Alcott says, “Dyspepsia, nervous or sick headache, heart disease, palsy, and sometimes epilepsy—in truth, every form of nervousness and nervous disease which can be named, may be, at times, the legitimate and certain fruit of tea drinking. In particular does tea drinking tend to paralytic affections and to nervous headache.”
In addition to such testimonies, many cases are cited in Dr. Alcott’s work of severe nervous diseases being entirely cured by abstinence from tea.
An article which I recently read entitled, “Early History of Tea,” says, “One per cent. of volatile oil, an ingredient of which the original leaf shows no trace, is imparted by the process of drying and roasting, and this oil is so potent, that the Chinese dare not use tea for a year after the leaf has been prepared, while the packers and unpackers of tea suffer much from paralysis in consequence of their inhaling this subtle element.” Again, “An ounce of good tea contains about ten grains of theine—an amount sufficient to produce a peculiar intoxication and many unpleasant symptoms, if taken in one day. From three to four grains of theine is a healthy amount for a day, so that three ounces of really good tea is more than an ordinary person should take in a week.”
The above article favors the use of tea, yet it gives severe testimony for a favorable witness. To take of a “healthy amount” for daily use of an article which produces “intoxication and many unpleasant symptoms,” great nervous derangement, &c., sounds strangely to those who do not believe in subsisting on poisons.
From this it is evident, without even the chance of a doubt, that tea causes neuralgia, as well as heart disease, &c., hence, to offer the fear of neuralgia as a reason for the use of tea, is a mere excuse for an abuse of the nervous system. But it is asked, If tea is so injurious, why do we feel so bad from abstaining, but feel no bad effect from its use? Answer. Because of its sedative or narcotic influence, it keeps the system stimulated to that point where its secondary effect is not realized; and so with dram-drinking. I was once in that condition in which I could not abstain from the use of tobacco twelve hours without the most disagreeable, and I may say, distressing sensations; but these sensations, though only felt when deprived of tobacco, were all induced by its use, for since freeing my system entirely from its influence, I have abstained more than twelve years without any recurrence of such sensations. True, self-denial is required to get the system free from such poisons; but who thinks to live a Christian life without self-denial? Who will be so self-deceived as to live a life of self-gratification, and expect the overcomer’s reward.
J. H. WAGGONER.

The Health Reform Institute.

By Editor

WE call especial attention to the item in another column in relation to this Institute. Are there not one thousand persons in our ranks who can take one share each and pay $25? We put this in the form of a question, though there is no question about it. It can easily be done. The one thousand persons or their equivalents can and should be forth-coming. What we mean by equivalents, is, that persons of larger means may represent more than one person, say two three four, or any number, and take that number of shares, until a thousand shares are subscribed. Seventh-day Adventists have not proved themselves thus far to be a people who put their hand to the plough, and then look back. A large new building is essential to the future success of this Institute, and now is the time to be getting the materials for the same. Hence the necessity of immediate action. About enough has been subscribed to meet the outlays thus far incurred; and now the managers of the enterprise, in whose behalf we speak, strike for one thousand new shares, and wish a response at once from all who will take one or more, on this call.
Some may cry, Speculation; but who we ask are the speculators, if any? You whom we invite to take shares; not the physicians. They work for stipulated wages, just like the employees of the Publishing Association; and they are satisfied with a very moderate salary, much less than their arduous responsibilities deserve. None of the income of the Institution, from examination fees or any other source, goes into their pockets above the regular pay they receive for their labor. The providence of God has wonderfully favored the Institution in raising up a competent corps of Physicians. Dr. H. S. Lay, M. D., J. F. Byington, M. D., and sister Dr. Lamson, are persons who enjoy, collectively and individually, the fullest confidence and esteem of this church and community, as worthy individuals, earnest and consistent Christians, and competent physicians.
A field in which to do incalculable good is now fully open before this Institute, if the brethren will take hold of it as they should. To have called for the amount necessary to be invested, that is from twenty-five to fifty thousand dollars, in the form of donations, would have been to impose upon the liberality of this people. Hence it is put on such a basis that those who are dependent on their means for a livelihood, can secure a fair return for the use of the same.
The Institute, now not yet five months old, is literally running over. And while patients could to some extent find rooms outside, it still remains that more dining, kitchen, cooking, parlor, and bath, room is needed in the Institute itself. A lecture room is also needed.
Dr. Lay inquired in No. 5, What shall be done? There is but one thing that can be done; and that is to erect a commodious building at the earliest possible date. This must be done; and to let the enterprise fail, or even to drag, for want of means, is to be recreant to our duty and the light we have received.
We wait for a response? Who takes one new share? Who two? Who five? Who ten? Who twenty or more?

Eighty-Six Styles of Bonnets

A LADY in Louisville, Ky., who has examined all the latest fashion-reports, and visited all the principal milliners' stores, to pick out a winter bonnet, reports, as the result of her examinations, that there are eighty-six different styles of bonnets, all fashionable; but there is not one of them that a sensible lady, who wishes to guard herself against cold weather and neuralgia, would wish to wear.

Rendering Good for Evil

To render good for evil is god-like; to render good for good is man-like; to render evil for evil is beast-like; to render evil for good is devil-like.

Laziness.

By Roswell F. Cottrell

MAN was not made for idleness, but for activity. In his sinless state he had employment given him; but when he had sinned, it seemed necessary to put upon him a more laborious task of physical labor, than to dress the delightful garden and to keep it. It now became necessary for him to eat his bread by the sweat of his face. Labor was in harmony with his constitution at the first; and now, though cursed with toil under a load of mortality, still it was the wisest and best arrangement for him, in order to his recovery from sin. And when the Son of God undertook to redeem and save us, he voluntarily took our nature, and cheerfully bore the toils of mortal life.
Not to submit with cheerfulness to this wise arrangement of our Creator, is rebellion against God, and an unwillingness to follow in the footsteps of our Saviour. Since our sustenance is the fruit of labor, honesty toward our fellows requires that each should contribute his share for the general good. To shirk our portion of the labor, is to defraud our fellow men. All should be engaged in something of real benefit to our race. Each one should add a share to the stock of good. It is not necessary for each one to produce corn and wheat; but something as good and necessary to our race in this world, or to secure the world to come, should be contributed by the labor of each.
Those who say, “The world owes me a living,” greatly err. Such are dishonest persons. Instead of honestly laboring for a livelihood, they contrive to get it by fraud and robbery. They owe as much to the world as the world does to them. Paul was not of that class. He acknowledged himself a debtor to all classes of men; and was willing to do all he could to benefit them. Said he, “I am a debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.”
Viewing the obligation to labor in this light, we see that common honesty requires it. And if Christianity requires honesty, it requires a due amount of labor from those who profess it. Lorenzo Dow was not so far out of the way, when he said, “A lazy Christian is as great a solecism as an honest thief, a sober drunkard, a chaste harlot, or a holy devil.” Certainly those who justly view our fallen, lost estate, and engage in the great work of human salvation, as Christians profess to do, should be the most perseveringly industrious people in the world.
Then let all avoid laziness, and work while the day lasts. If we are “constitutionally tired,” or in other words, naturally lazy, let us break the silken cords of ease and go to work in earnest for the good of ourselves and others. Let no one enjoying a tolerable degree of health, be willing to be a burden to others. The exercise of labor benefits the health. It is selfish, too, not to consider that others feel the ills of life, as well as ourselves.
But it is difficult to speak on this subject as well as others where there are two extremes. Some labor too much. They need no exhortation to labor. But others are willing that the laboring ones should carry them along, without an effort to sustain themselves. Those that are willing to be carried without an effort to walk, are the ones I want to hit. If, on examination, you find yourself willing to let others do that for you which you can as well do for yourself, I mean you. And I want to exhort you to change your course, and be willing to help yourself and others that need help. An apostle commanded that if any would not work, they should not eat. He also exhorts, “And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; that ye may walk honestly toward them that are without, and that ye may have lack of nothing.” We learn from this that honesty requires labor. Then as we would be honest, let us willingly labor. Then, having engaged in the labor, we may talk of the coming rest, at the close of the day.
R. F. COTTERELL.
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