"YET I am not alone, because the Father is with me." John 16:32.
"And I am left alone, and they seek my life." Rom. 11:3.
"At my first answer, no man stood with me, but all men forsook me." 2 Tim. 4:16.
It is not pleasant to stand alone—alone in your opposition to wrong. Your neighbors nearly all keep Sunday; why do not you? They belong to secret societies, and why do not you? They use tobacco and other stimulants, and why do you still speak against this popular vice? You know it will only bring reproach upon you. But are you alone? Is not God with you, and is not God a majority? How was it with good king Hezekiah, when his enemies taunted him with his helpless condition? That taunting, insulting letter was spread out before the Lord, and the invading army suffered a loss of 185,000 men in a single night. Isa. 37.
Sometimes it is well to be left alone with God, but never without him. The tree that stands alone on the plain, while it has to breast the storm and tempest, also receives the warm rays of the sun, with no shade to intervene, while the winds which rock it to and fro cause its roots to strike deeper and more firmly into the earth, and to cover a larger area.
We should never think for a moment that we are alone because no one of like faith is near us. God will not forsake his scattered flock; not a sheep of his fold will be left alone. We may be misunderstood and misrepresented; we may feel greatly the need of the sympathy and support of true friends; but this need not cast us down. At such times we may draw near to God, and ask him to do for us what no human power can do; then we shall feel the tender care our Father in Heaven has for his children; we shall be armed with fortitude, and consoled by His love who loved us before we loved Him. Man has but little regard or love for his fellow-man; the sooner we learn to rely solely upon God the better for us. Earthly ties may soon be broken; friends who are true may die, or be too far away to help or sympathize; but God is never too distant or too busy to help us or sympathize with us in our trials; he is subject to no accident or change; he invites us to a closer and more intimate acquaintance with him. We may walk with God as Enoch did; then we shall not feel that we are alone. Ah, dear reader, what a companion! You may walk in company with God! At your work, your plow, your wheel, or loom, you may walk with God!
Now, dear friend, let us stop a moment and consider what a thing this is, to walk with God; to feel his presence with you, in the house and by the way, at work or at rest, in solitude or in the crowded street. This thought constantly in mind will comfort us in our trials, will strengthen us in weakness; it will warn us of danger, and enlighten us in the darkness and ignorance by which we are surrounded. The constant sense of an ever-present God, who looks upon us with tender care, always our friend, to approve and encourage us in right doing, and to correct and reprove us when out of the way, and to help us in overcoming, will be to us a source of never failing joy, even though we may be separated from those we love, and among strangers. This assurance of the presence of God by his Spirit dwelling in the heart so elevates and fortifies the soul that hope becomes assurance, and theory changes to living faith; darkness is dispersed before the light. Then we cease to lean upon human agencies for succor, for we have learned to rely upon the Lord. And we may add, that sooner or later we shall see the necessity of such an experience if we would stand in the Judgment.
Nothing short of this will stand the final test, and give to each one lasting peace and enduring happiness. When we do rely thus solely upon God, we shall see the propriety of conforming ourselves wholly to his revealed will, and consecrating our all (not a tithe only) to the work of God; and we shall value the good and holy influence of the Spirit of God too highly to sell it for any earthly consideration.
The truth is, that there is no such pure, unalloyed, enduring peace and happiness, as that flowing from the approval of a conscience enlightened by the word and Spirit of God; and hence we see the necessity of imbibing and firmly adopting correct views of the word of God, and of holding ourselves always prepared to exchange error for truth; else we may grieve away the Spirit of God by our stupidity, and bigotry, or conceit. To-day we may feel the influence of the Spirit of God; by to-morrow we may grieve it to depart; if we refuse to reform our lives, or our creed, either may cause our overthrow.
I wish, dear reader, to show how I believe we may stand alone, yet not alone; having derived lasting benefit from these views of the word of God, upon which I rely for my prospect of eternal life, I feel a settled peace of mind in communicating to you. You are free to examine for yourself; but I would most earnestly entreat you to consider calmly, candidly, truthfully, and perseveringly, the word of God,—that book more abused than any other book; most and oftenest misrepresented, and made to say what it does not say; made to command what it does not command, and promise what it does not promise. Ah, my friend, what an account must those render to God who, by misinterpreting the word of God, have propped up their errors, and so sent them out to the world, and those who by their influence sustain error in any form, are collectively and individually responsible.
The Papal Church, by its craft and cruelty, had nearly exterminated true godliness from the earth, yet she by false reasoning claims the right to expound the inspired word aright; and now the Protestant sects claim each to do the same. Truly this is a very bad state of things; but the disorder and confusion around us should lead us to be the more on our guard, less by false reasoning we be led away from God. This is an age of great wealth; never before were rich men so rich, or poor men so poor, as now; never were men so wicked, and so bold in wickedness, as now; never were the great mass of mankind so well educated as at the present time, and never before so self-sufficient. If we would stand amid all the darkness and confusion of a world of educated, enlightened, and polished, iniquity, and refined hypocrisy, and bold, audacious, infidelity, and tradition, grey and bald and wrinkled with age, we must leave all our errors and sins behind, and press on into the clear light of truth.
To stand alone, as Christ stood, we need the purity of heart he himself possessed, and recommended to his followers; then we shall have the indwelling of the Holy Spirit. Sanctification implies continual growth in every grace, growth in knowledge, wisdom, and holiness; and true holiness recognizes the decalogue as its standard of perfection, and the blood of Christ as its remedy for sin. Any such thing as holiness of heart without the rule laid down in the two tables of stone written with the hand of God, or that fails to appreciate the remedy for sin, the sacrifice made by our Lord on the cross, and his pleadings for us—we say, that any such thing as holiness of heart that ignores any one of these principles is, to say the least, a very doubtful sort of holiness. Sanctification might be called a succession of steps to continue through life. Justification from past sins is a step, the first one taken in sanctification, then come many more in our course, —virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity; all these make the cluster of graces which form the perfect fruit of the Christian character.
We are thus definite because we wish to show how we view the requisite preparation to stand alone, yet not alone, for, in such a state of mind the Lord is with us. To attempt to stand alone, or make any pretense to such a footing without the preparation here described, we, we believe, is dangerous folly.
To say as is sometimes said (often ignorantly) that we have attained to sanctification, in a moment, or an hour, or a day, or in a month, etc., is of itself an absurdity. We may be converted in a moment, as was Saul of Tarsus; but as were the multitudes on the day of Pentecost; but the work of sanctification is the work of a life-time spent in the service of God; not in the face of a backslider, but such a life as that of Paul, or John, onward and upward continually. Do not, my brother, mistake a flight of feeling for sanctification. You may be assured that the work of sanctification comprehends the whole education and experience of a Christian life, which, when it is over, will still be at fault but for the righteousness of Christ. Let us do all we can to build a character, so that we may stand alone, yet not alone, for the Father is with us.
Empty Vessels
EMPTY vessels give the greatest sound.
No Time.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
No TIME for what? There is time to labor for wealth; time to talk of buying and selling, to note the market and look for the best chances; time to seek for pleasure; time to read fiction and folly. But no time to read the Bible and books written in harmony therewith, designed to instruct, exhort, and encourage those who would find the way to eternal life; no time to read the prophecies, and, seeing their fulfillment, note the signs of the times; no time to learn and practice what God requires, in order for a preparation to stand in the great and dreadful day of the Lord.
The times present are thrillingly interesting. The people are taking sides for or against the commandments of God and the faith of Jesus. All over our country and the world individuals and families are returning to the Sabbath of the fourth commandment, the seventh day, the only day ever enjoined by the word of God as the weekly Sabbath. Those who take time to read and meditate, and have a conscience, withal, to do what God requires, are taking sides with the blessed Bible, in the face of a careless and indifferent, a rebellious, proud, and gainsaying world.
On the other hand, opposition is growing more fierce, bold, and blasphemous. Ministers are roused to preach against the truth. Their positions are various, confused, and antagonistic. Many not only blaspheme God's Sabbath, but the whole moral law of ten commandments. One claims it is an insult to present such a law to a Christian for his obedience; another cries, Amen!
My friend, the people are taking sides for or against God. Which side will you take? You will be found on one side or the other. Take time to inform yourself on a question involving life and death. If you find no time to learn and do the will of God, you will lose the gift of eternal life. Take time before it is too late.
Disturbers of Rest.
By Editor
The Sabbath Memorial makes the following pertinent remarks in answer to the Independent's plea for a legal day of rest. Of course they will not be thought worthy of notice by those who clamor for law, for it makes a great deal of difference whose ox is gored:—
The New York Independent proposes that Sunday be made a day of rest on civil grounds only—that the majority rule and the minority submit—that if Seventh-day Baptists and Adventists disturb the rest of first-day people, they must "move away." Does the Independent know of a single case where the "civil rest" of any Sunday man was ever disturbed by any of our people? They are, true to their principles, engaged in business and labor six days of the week, and sabbatize the seventh day. We know of no instance of a Sabbath-keeper disturbing a worshiping assembly on any day or evening of the week. Will the Independent say that plowing in one's own field, or working in his shop disturbs the rest of the Sunday-keeper? If so, our remedy is that said Sunday-keeper should "move away," or else cure himself of that officious fidgetiness which seems to possess some people whenever the Bible Sabbath is brought practically to their notice. But, dear Independent, tell us where we move to—Shall we go to Palestine?—Will you follow us there and set up your Sunday law in the land of the Seventh-day Sabbath, and command us to "move away"? But how about the thousands of seventh-day worshipers who carry on a brisk racket of business that breaks upon the ears on the Sabbath of the Lord the year round? "Oh, we never thought of that!" Is it Christian to be so unmindful of others' rights and feelings?
The Rapid Development of Events
By Edinburgh Presbyterian Review
“NEVER was there a time when events developed themselves with such rapidity. As the world moves on, it seems to accelerate its speed, and precipitate itself with headlong haste. Events seem to ripen before their time. The crisis comes ere we are aware of the commencement. Speed—whirlwind speed—is the order of the day.”—Edinburgh Presbyterian Review.
The Peril of Self-Righteousness
MANY who think they have wholly escaped from sin, are destroyed by self-righteousness.
"AND at that time there was a great persecution against the church which was at Jerusalem." The Revised Version has it, "And on that day," indicating that the martyrdom of Stephen was only the beginning of a general persecution. Like wild beasts, one taste of blood made the bigoted Jews clamorous for more. In fact, the language of the sacred historian implies the comparison of the maddened persecutors to wild beasts. Thus, at the close of Stephen's speech they "gnashed on him with their teeth," fit language to be applied to a wolf or a tiger. Again, in verse three it is said that Saul "made havoc of the church." Of this, Farrar says: "Literally, 'he was ravaging'—the church. No stronger metaphor could well have been used. It occurs nowhere else in the New Testament, but in the Septuagint, and in classical Greek, is applied to the wild boars which uproot a vineyard. Not content with the visitation of the synagogue, he got authority for an inquisitorial visit from house to house, and even from the sacred retirement of the Christian home he dragged not only men, but women, to judgment and to prison. So thorough was his search, and so deadly were its effects, that, in referring to it, the Christians of Damascus can only speak of Saul as "he that devastated in Jerusalem them that call on this name," using the strong word which is strictly applicable to an invading army which scathes a conquered country with fire and sword."
ON account of this persecution the believers at Jerusalem "were scattered abroad throughout the regions of Judea and Samaria." In thus scattering they only obeyed the injunction of the Master, "But when they persecute you in this city, flee ye into another." Their religious principles would not allow them to resist, and nothing would be gained for the cause of God if they should remain and submit to a wholesale massacre. We can even see the hand of Providence in allowing this persecution, for it was the means of spreading the truth throughout all that region. We have seen that the new converts were "of one heart and of one soul;" they loved one another's society, and since they were necessarily shut off in a great measure from outside associations, there was danger that they would become clannish, and settle down, content with having received the truth. But now they were driven out, and were given a fresh opportunity to prove the sincerity of their conversion by "preaching the word." Their persecutions did not quench their love of the truth. The wicked Jews thought to root out the hated religion of Jesus, but instead of that they caused the seed to be sown broadcast. Thus they proved that man "can do nothing against the truth, but for the truth."
THEY were all scattered, "except the apostles." It seems that God had work for them still in Jerusalem. Christ had instructed them that "repentance and remission of sins should be preached in his name among all nations beginning at Jerusalem," and they were not in haste to leave the city. We cannot tell why they stayed, or what they did, but we may be sure that they followed the leading of the Spirit of God.
"THEN Philip went down to the city of Samaria and preached Christ unto them." This Philip was one of the "seven" spoken of in chapter 6. In Acts 21:8 he is further distinguished as "Philip the evangelist." Some may query how we know that the Philip who preached in Samaria, and who baptized the eunuch, was Philip the evangelist, and not Philip the apostle. The answer is easy: The apostles all remained in Jerusalem, many had embraced the truth at Samaria, and then they sent unto them Peter and John. Consequently, Philip the apostle must have also remained at Jerusalem.
"Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John."—This verse alone disproves the Catholic assumption that Peter occupied the position of pope, taking the place of Christ as head of the church. Instead of that, he was subject to the decisions of the rest, going wherever the majority thought best. Nowhere in the Bible do we find any intimation that any one occupied a higher rank than the rest. The apostles did not even presume to dictate to the body of the church, as is shown in chapter 5. And in this they simply acted in accordance with their own teaching, especially that of Peter himself, to take the oversight of the flock, not "as being lords over God's heritage, but being ensamples to the flock," and to "be subject one to another." 1 Peter 5:1–5.
THE question is often asked, Is baptism a saving ordinance? If it is meant by this, Will baptism suffice to save a person, if he does nothing else? the answer must be, No. But if it is desired to know if baptism is necessary, the reply must be, Yes. If it were not necessary, it would not have been commanded. When the people inquired of the apostles, "What shall we do?" the answer was, "Repent, and be baptized." Christ said, "He that believeth and is baptized shall be saved." And from Philip's preaching to the eunuch we learn that we cannot preach Christ without teaching baptism. The record simply says that Philip began at the 53d of Isaiah where the eunuch was reading, "and preached unto him Jesus." That was all; yet as they went on their way, the eunuch cried out, "See, here is water; what doth hinder me to be baptized?"
THE chapter which the eunuch was reading foretells in a vivid manner the trial and death of Jesus. "He was oppressed, and he was afflicted." "He is brought as a lamb to the slaughter." There is force in this expression, for Christ was the antitypical lamb. "And he made his grave with the wicked." This shows the burial of Christ; and the following verses show a resurrection, and the final joy of Christ as he sees those who have been redeemed by his blood. From this we can get an idea of what kind of an act the eunuch had in mind when he asked to be baptized. It must have been something that would have been suggested by the death, burial, and resurrection of Christ. But sprinkling bears no resemblance whatever to these things. And it would have required a great deal of ingenuity on the part of Philip to so preach Christ that sprinkling would be naturally suggested. But he could very easily show how we show faith in Christ, by being "buried with him in baptism," "planted" "in the likeness of his death."
FOR this kind of baptism, water was needed, not a few drops merely, but "much water." John 3:23. But for what is popularly known as baptism, only a few drops are required. In fact, we have seen the ceremony performed where it could not with any sort of propriety have been called sprinkling, since scarcely a drop of water was used; the administrator merely put his finger in a bowl that was supposed to contain water, and then touched the candidate's forehead. But the eunuch would have had an abundance of water with him for drinking, sufficient for any such performance, or even for veritable sprinkling, and it would not have been necessary for them to get out of the chariot.
"BUT this was a desert place, and there could not have been enough water there for immersion," it is sometimes objected. The word ereemos, translated desert, means a wilderness, an uninhabited place, and not necessarily a barren country. An instance of its use is found in Matt. 14:13–19. The multitude were there with Jesus, and in a "desert place," yet they were commanded to "sit down on the grass," which proves that it was not a barren, sandy desert. As for the place in question, travelers say that on any route which they might have taken from Jerusalem to Gaza, there was an abundance of water.
ONE thought in connection with Philip's sermon to the eunuch should be impressed on the mind of every one who labors in the cause of God. And that is that it is just as important to preach to small congregations as to large ones. If a minister preaches to a large congregation, and only one is finally converted, he has accomplished no more than if he had preached to that one alone. Here was Philip, a man "full of the Holy Ghost and wisdom," capable of preaching to a "city congregation," yet he was sent off to preach to one man; and he went out into the wilderness without any hesitation, not knowing that he would find even that one man. But how great were the consequences. The eunuch "went on his way rejoicing" in the new light that he had received, and, like the other disciples, he must have preached the word to those whom he met. And thus the Ethiopians heard the truth. It might have been more gratifying to Philip's personal pride, if he had had any, to be sent on a mission to Ethiopia, but the result was accomplished by this trip to the desert. Two of Christ's most instructive sermons were preached to an audience of a single individual.
FROM the unenlightened Ethiopian, we may learn a lesson of diligence in the study of the word of God. He was a proselyte to the Jewish religion, and had been to worship in the place to which all Jews looked as the dwelling-place of God,—the temple at Jerusalem. The religion which he had adopted was a long step in advance of the superstition of his native country, still he felt that he was only a learner. He was searching the Scriptures, although they conveyed no meaning to his mind. But the promise is sure, "If any man will do his will, he shall know of the doctrine," and Philip was sent to instruct him. But how many of us are there who would have been occupied as he was? How many are there who think to take the Bible with them on a journey, to read by the way? Yet this is what we are commanded to do. If the eunuch had not been reading the Bible, Philip would probably not have been sent to instruct him. Who can tell how many opportunities for receiving great light we may have missed, because we were not attentively studying the word as we should. The Lord may not send an evangelist to our assistance, as he did to the eunuch, but his Spirit is ever ready to enlighten us. What an encouragement this is for us to read even those portions of the Bible that are beyond our comprehension. E. J. W.
North Pacific S. S. Association.
By R. D. Benham
FEARING that some will be inclined to permit the cares of this life to keep them from attending the camp-meeting at Beaverton, I wish to appeal to our brethren and sisters in behalf of the Sabbath-school work.
There are those coming to this meeting who are able to help us if we are willing to be helped. Elders Haskell, Colcord, and Boyd will be present, also Bro. W. C. White, who has had much experience in Sabbath-school work. You cannot afford to lose the instruction which will be given. By staying away you will not only injure this meeting, but discourage those who come to labor for us, and shut up the way of our receiving the most efficient help in the future.
The message is onward, and the end is drawing near. The money which you will save by remaining at home will soon be useless; soon the pleasures and even the comforts of earth cannot be purchased with money. Money will not compensate for the loss of spiritual blessings which will be incurred by neglecting to attend these convocations of God's people. And, besides our own loss, we set a bad example, and thereby cause our brethren to stumble. Our neighbors will note our lack of interest in the truth and turn away from us when we attempt to do missionary work among them. Let us be consistent and show our faith and love by our works and obedience.
On Sabbath morning, June 23, a Sabbath-school will be held; the lesson will be the regular one for that day in the Youth's Instructor. Those studying in Lesson Book No. One will recite Lesson No. 8. Those in Lesson Book No. Two will recite Lesson No. 60. Do not forget to bring your Instructors and Lesson Books, and have your lessons well learned before the Sabbath.
R. D. BENHAM,
Sec. State S. S. Association.
The Value of Thrift in Time
By Gladstone
BELIEVE me when I tell you that thrift of time will repay you in after life with a usury of profit beyond your most sanguine dreams, and that the waste of it will make you dwindle, alike in intellectual and moral stature, beyond your darkest reckonings.—Gladstone.
Improve Opportunities
IMPROVE opportunities.
A Sign of the Times.
By Editor
THE world is full of strange contradictions. The most thoughtful and observing in nearly all the churches are united in the opinion that genuine piety is at a low ebb in the Christian world, while the mass of professors confidently predict that the world must soon be evangelized under their zealous missionary efforts. Crime is greatly on the increase, and human life seems to have lost its value throughout the world, yet the great majority of preachers assure their hearers that a millennium of peace and good will must soon be ushered in. The nations of the earth are bankrupting themselves in the effort to keep pace with each other in preparing for war, and alienating the hearts of their subjects by imposing on them the most grievous burdens in order to keep on a strong war footing; and still the body of the clergy, especially of the Protestant denominations, are complacently teaching that the nations are becoming converted to the principles of peace, and that war will soon be a thing unknown. If any compare the statements of the prophets with the actual condition of the world, and point out the result as given in the words of the Bible, they are denounced as "alarmists," and the secular and religious press unite in heaping ridicule on what they call "fanaticism." But all this fulfills the Scriptures. Speaking of the days immediately preceding the coming of "the Lord himself" in the clouds of heaven, Paul says: "For when they shall say Peace and safety; then sudden destruction cometh upon them, . . . and they shall not escape." 1 Thess. 5:3. While the mass sing the popular song, "There's a good time coming," there is nothing to indicate a peaceful future for this world.
We are opposed to fanaticism in any and every form; we have always feared its influence upon the cause of truth. But we fear formalism much more. This is declared to be the ruling characteristic of religionists in the last days: "Having a form of godliness, but denying the power thereof." See 2 Tim. 3:1-5. The prominent sin of the last church, and the subject of the most impressive warning, is lukewarmness. Rev. 3:14-18. Where fanaticism has slain its thousands, formalism has slain its tens of thousands.
We are willing to be called an alarmist; nay, we are even anxious to earn the title. We believe we are in the last days, when the Lord is near to come; when the day of the Lord is at hand. Of this time the Lord speaks by the prophet Joel, saying: "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land [Heb., the earth] tremble; for the day of the Lord cometh, it is nigh at hand." Joel 2:1.
Speaking of the coming of this day the Lord Jesus said that men's hearts should fail them for fear, and for looking after [Revision—expectation of] those things which are coming on the earth. See Luke 21:25-36. It is no use to deny that perils are greatly increasing on the earth. Besides the perils of which Paul spoke in 2 Tim. 3:1-5, which relate to the declension of piety in the churches, and their preference of fables and traditions to the sound doctrines of the word, 2 Tim. 4:1-4, there are perils of another nature multiplying on every hand. The very elements are disturbed to a degree never before known. A few years ago the destruction by fire was truly appalling; many who observed the fires in Chicago, and in Michigan, firmly believed and still believe that there was something unnatural in their spread and havoc. The atmosphere is charged with destruction, so that multitudes tremble at the sight of every rising cloud. Who shall explain the unprecedented frequency of tornadoes or cyclones? A new business is now coming to the front; insuring against damage by wind-storms, and the prospect is fair that it will become the most popular of all insurance enterprises. Is this a matter of chance?
Society is overcharged with elements of danger, as it has never been before. A few years ago the restless, dissatisfied, agrarian element held commerce in check for a short time, by stopping railroad traveling and destroying railroad property. Had this state of things continued a few weeks the consequences to the inhabitants of our overgrown cities could not be imagined. They are dependent upon these lines of traffic for their daily bread. But the peril was brief in its continuance—just long enough to show us what may be at any time. Under the various names of nihilists, socialists, communists, land-leagues, the black hand, etc., the dangerous classes hold every nation in Europe in fear. Crowned heads tremble, and rulers fear to take their crowns. Men of wealth grow anxious for their treasures, and Government property is in constant danger. To free themselves of these dangers the Governments of Europe ship their criminals and "suspects" to the United States, where the leniency of our laws permit them to prepare the means of destroying life and property as they would not be permitted in any monarchy, whence these means are shipped back to the lands of their nativity to work ruin to the hated classes,—the rulers and the wealthy. By this unwise course on the part of European nations, and by errors in our immigration laws, our country is literally infested with hordes of desperate men who glory in evil, who rejoice in iniquity, and in whose eyes human life has no value whatever.
Under the head of "The Dynamite Peril," the Christian Statesman furnishes the following article. We invite the reader's careful attention to its statements, not only to learn what is now going on in the land, but to understand what is possible, and what it is highly probable will take place not many years hence. Religious and non-religious papers may join in scoffing at the folly of Adventists for taking such a gloomy view of the future of this world, but we do not envy them their position. Their own folly, in hiding their eyes, and turning away the eyes of the people from these dangers, will be manifest only too soon. For ourselves, with unwavering confidence in the "sure word of prophecy," we shall not cease to "sound an alarm," and clear ourselves from the blood of souls, "whether they will hear or whether they will forbear." Eze. 2.
"Modern science has exposed society to a grave danger. The materials for nitrous compounds of terrific explosive energy can be cheaply purchased and easily and secretly combined. Life and property are, by these means, as never before, placed at the mercy of the dangerous classes of society. A speech was made in New York on the 7th inst., by a man by the name of 'Mezzeroff,' at an ostensible meeting of tenants, but what was really a gathering of one of the branches of the dynamite school. He said: 'I will show you some day what I can do with ten pounds of pure tri-nitro-glycerine, of whose composition England knows nothing, because the only men there who knew about it were blown up by it. I take it through the street in my pocket; carry it about in the horse-cars. Not long ago I was traveling with some friends in a car, and an old woman came and sat down on the two bombs I had with me. A little good nitric and sulphuric acid, with pure glycerine, such as ladies use, mixed in the proper proportions, and five or six pounds of it, such as could easily be carried in the pocket, would destroy the big post-office down town. (A voice—How much would it take to blow up the bridge?) No confinement is necessary for tri-nitro-glycerine. In the open air it will expand to 1,300 times its own size at the rate of 200,000 feet a minute. When I went to Boston the other day, three detectives, one a woman, followed me and tried to trade to find out where my college is where I teach how explosives are compounded, in order to put a stop to my career. Now, I have the same right to educate men in chemistry as Professor Chandler has, and I won't stop until every workingman in Europe and America knows how to use explosives against autocratic governments and grasping monopolies. I have the recipes for forty-two explosives in a burglar-proof safe, and should I die, they will be published to the world in order that all may know how to deliver themselves from tyrants and those who wrong them. I can take tea and similar articles of food from the family table and make explosives with them more powerful than Italian gunpowder, the strongest gunpowder there is.'"
"The fiendish glee with which this man prates of his deadly power and reckless purpose is blood-curdling, like that of a man 'who scattereth fire-brands, arrows and death, and saith, Am I not in sport?' Never had the world a clearer illustration of the principle that great power, unless controlled by conscience and love, is a great peril to all around. This is the ground of our protest against an education which sharpens and strengthens the intellect while it neglects the regulating faculties. 'Why,' exclaimed Rufus King, counsel for the friends of the Bible in the Cincinnati School Case, 'why should I be taxed to educate my neighbor's child, if that education only makes the little rascal twice as sharp without any additional protection to my throat?'"
There is danger impending in California. We have noticed its growth for some time, but have refrained from mentioning it; but it will not remain concealed. It will be most fortunate for the "railroad magnates" to heed the warning. We sincerely wish they would, and so put off the evil day which is sure to come unless steps are speedily taken to avert it. We fear that California will be the first to enter upon a crusade of force against monopolies, as it was the first to endeavor to unreasonably enforce an unjust Sunday Law. But we have little hope that either class—monopolists or their opposers—will act wisely. He who knows the end from the beginning said: "In the last days perilous times shall come;" and, "There shall be a time of trouble such as was not since there was a nation." Dan. 12:1. We have not space in this article to offer proof that we are living in the age of the fulfillment of these prophecies; but the proof can be given.
We may be asked if we are not dismayed at the prospect as we view it. We are not; for the word of the Lord also says: "And at that time thy people shall be delivered, every one that shall be found written in the book." Dismay belongs to those who scoff; to those who will not heed the warning given by the prophets, nor tremble at the word of the Lord.