Earlier text: THE CIPHER DISPATCHAMERICA'S INDUSTRIAL SUPREMACY ASSURED.
“Every war, even a victorious war, is a national calamity.” So writes the Count von Moltke, Germany’s most successful warrior. And he might have added, To be constantly preparing for war is a national calamity but little inferior to actual warfare. Last year Europe expended for military and naval purposes something near $800,000,000, and did no fighting. This great burden was borne chiefly by eight powers, as follows: Russia, $173,740,000; Great Britain, $153,510,000; France, $128,520,000; Germany, $101,626,000; Austro-Hungary, $53,074,000; Italy, $44,030,000; Spain, $28,560,000; Turkey, $23,800,000. This profitless squandering of money which the overtaxed producers have to furnish is unfortunately not the whole of the blood tax upon Europe in times of peace. The national debts of Europe, due almost entirely to past wars and preparations for future conflicts, amount to more than twenty billion dollars, the interest of which the producers have to meet. About eighteen billions of debt stand against the eight powers above named. This is the tax paid in money. That which comes from withdrawing able-bodied men from productive labor is an item of scarcely less magnitude, for the standing armies of Europe foot up something over eight millions. In a late report by the Hungarian ministry, designed to show the relative weakness of the Austro-Hungarian forces, the armies of the five chief States of Europe were enumerated as follows:— The military strength of Russia consists of 3,046,800 men, of whom 600,000 belong to the reserve, and 2,446,800 to the standing army. The regular army of France comprises 1,689,000 soldiers of all arms; the territorial army, 1,208,000; total, 2,289,000; to be increased in 1892 by the addition of 300,000 reserve men to 2,723,000. The German power of all classes is represented by 2,004,300 men, of whom 1,076,200 belong to the standing army, 307,200 to the landwehr, and 620,900 to the reserve. Italy has an army of 698,000 and a militia of 310,000. In 1892, when the reserve will number 1,016,200, her total strength will reach 2,024,200. Austro-Hungary possesses a standing army of 800,000, a landwehr of 299,318, and a reserve of 95,000 men; total, 1,194,318. The grand total of all these forces amounts to 16,471,918, the standing armies alone numbering 7,925,000. To these figures there should be added for the armies of Great Britain, Spain, and Turkey, about 700,000 regular soldiers and twice as many reserves. Allowing that half of the men nominally in the European armies are at home on furlough, and able to take part in productive labor, there cannot be less than 4,000,000 men, in the prime of life, permanently withdrawn from productive industry in the great States named. Counting the labor of these men as worth no more than a hundred dollars each a year, the burden of their idleness can be measured only by hundreds of millions of dollars annually. Adding the value of the time lost by the millions of reserves in drilling, and the losses incident to the spoiling of men for peaceful industry by enforced soldiering during the years of early manhood, a rough idea can be formed of the aggregate burden which governmental ambition and mutual fear combine to lay upon the shoulders of Europe’s working population. Not the least disheartening feature of this state of things is its tendency to grow steadily worse. As a leading English journal pertinently remarks, it is the special aggravation of this waste of human energies that it is interminable, that it settles nothing finally, that the consequence of war is not peace, but a condition of further preparation, in which victory and defeat alike are used as arguments for further preparations. Germany is victor, and becomes a camp; France is vanquished, and becomes a parade ground. Germany is united, and must therefore be drilled; Italy is united, and must therefore be drilled; the Balkan peninsula is disunited, and must therefore be drilled. Whatever the circumstances, or the sacrifices, or the hopes, there must be more and ever more men drilled, more expenditure on preparations for war, more devotion by rulers to military work, more surrender of citizens to disciplinary training. To this frightful extent Europe is handicapped in the race for industrial supremacy. It is the penalty which the people have to pay for the accidents of their geographical position, the forms of government they have inherited, and their worse inheritance of military history, national hatreds, and political entanglements. At the same time the ability of the European workers to meet these heavy obligations is being steadily lessened, not only by the drafting of their best brawn and bone into the armies, but by the voluntary expatriation every year of thousands of their more energetic sons and daughters. The United States comprise about the same area as the great States of Europe combined, and already have nearly one-fifth as many inhabitants. From our continental position, any great aggressive war in America by American men is altogether impossible, and the prospect of great civil wars is, we are happy to believe, not less remote. Our strength is rapidly becoming so great—if it is not already so—that no foreign nations are likely to assail us; and the aversion of our people to foreign entanglements is likely to keep us from offensive foreign wars. The natural advantages of America for diversified and prosperous industries are certainly not less than those enjoyed by Europe; and our people are quite as capable as those of Europe of making the most of their industrial opportunities. The problem of industrial supremacy is, therefore, not hard to solve. The single advantage we enjoy in being free from the terrible war-burdens of Europe even in times of peace, and our practical exemption from risk of foreign wars, cannot fail to maintain us in our position as the most prosperous people in the world. The annual tale of labor prevented, labor misapplied, and labor driven away by the enormous armies and armaments of Europe, finds no counterpart here. All our labor is productive,—all tends to swell our national wealth, and increase our power to do and to enjoy. This alone would insure our industrial supremacy, other things being equal, in a very few years; and fortunately our freedom from Europe’s military burdens is but one of the great blessings we have to be thankful for,—but one of the conditions which go to make sure our superiority in productive power,—our supremacy in the arts of peace. And the advantage of all this must and does accrue mainly to the American producer, showing itself in lighter taxes, higher wages, a greater diffusion of wealth, and a more generous style of living, all of which are everywhere recognizable by European tourists here as characteristic of the lives of American workers.—Scientific American. IN the REVIEW of March 4, 1880, was published an account of a fight in the First Reformed Presbyterian Church of Pittsburg, Pa. The following from the Independent of April 8, describing another conflict among the members of this church, certainly indicates that this “Reformed” church needs reforming:— The First Reformed Presbyterian Church of Pittsburg, Pa., gives full proof of being in the militant state. At the meeting, last week, for electing trustees, the Woodside party, taking their title from the name of the pastor, and the anti-Woodside party, came into a serious collision with each other. Shouts and hisses; groans and cat-calls; confusion confounded; the smashing of hats, bonnets, and benches; the tearing of clothes; the shrieking of women; and in some cases actual profanity, made up a scene of disorder which was arrested only by the interference of the police, who, with the aid of their clubs, drove both parties into the streets. We remember a prayer-meeting held many years since by boys, two of whom got into a quarrel with each other about leading the meeting, in which all the other boys finally joined, and the result was a general knock-down among these youngsters. This, surely, was bad enough; yet some apology may perhaps be made for it on the score of the hot blood and indiscretion of the lads. The scene in the Pittsburg church, unless the papers have greatly exaggerated it, was much worse. It had all the disorder and violence of a riot, and needed the interposition of the police to suppress it. Christians, we are aware, are but men, and sometimes get excited and do improper things; yet, when they convene in a place of worship to transact official business and actually get into a fight, and have to be driven into the street by the civil authority, then their conduct is to the last degree shameful. If there is any law to punish them, it ought to be applied; and if there is no such law, then their sober second thoughts ought to be sufficient to administer a stern penalty. This Pittsburg church should promptly disband, unless it can learn to behave better. Yale Professor Challenged Over Spencer's Sociology Text
—A question has been raised at Yale College which the Christian public will note with interest. Stated in a word, the issue is whether practical atheism, under cover of “political economy” and “social science” shall be allowed to be taught by a professor in that college. The New York papers have recently given publicity to the correspondence which passed between President Porter and Prof. W. G. Sumner. Prof. Sumner’s department of instruction is that of Political Economy and Sociology. In the latter he uses as text-book the work of Herbert Spencer on that subject, a book in which the peculiar doctrines and sentiments of Christianity are distinctly declared to be “an impediment in the way of social science,” and in which the whole scheme of Christian revelation, as understood by all evangelical believers, is both implicitly and explicitly set at naught. As the book contains almost the only attempt yet made to systematize a comparatively new science, it might, perhaps, in spite of certain defects, be safely used by some teachers; but Prof. Sumner is understood by the students and others to be a thorough-going follower of the materialistic school of scientists. Pres. Porter, in a letter to him, advised the disuse of the book on the ground that in respect to religion it was flippant and sneering, and corrupting in its influence upon students. In reply, Prof. Sumner declined to accept the advice, intimating that rather than give it up he would resign. This is the way the matter now rests. What view of it the Trustees will take, will be awaited with more than curiosity. The issue started cannot be slurred over as a mere piece of “agnostic” indifference. It relates to a fundamental question of fact. Is Yale College a Christian college, or is it not? If it is, then Pres. Porter was right in his position, and justified in his demand; and for a professor to impart instruction calculated to undermine and overthrow the foundations of Christian faith in the minds of students, is a breach of honesty and of honor. In its origin and in the distinct intent of its founders and principal donors, Yale, as all the world knows, was to be a Christian school. If it has ceased to be that, a part of the world at least, will want to know it.—Advance. CHICAGO AND NORTHWESTERN RAILROAD.
THERE is possibly no link in the great railway chain, stretching across the American Continent, from the Atlantic coast to the Pacific slope, that forms so material a part of that great continental railroad and is of such importance as the Chicago and Northwestern Railroad, running from the metropolis, Chicago, to the Missouri River at Omaha. In its construction from Chicago westward it was the first to connect with the Union Pacific, virtually making that road practicable, and well deserves the title it won of the “Old Pioneer.” It had hard work as it forced its way over the then unsettled but fertile prairies of the States of Illinois and Iowa, but being the shorter or inside route, and actually having less gradients or curvatures than its rivals to Council Bluffs, its records show achievements in speed, safety, regularity and reliability unsurpassed, if equaled, by any competing line. Its improvements in the last two or three years have been simply remarkable, and the changes the most wonderful ever wrought in the East or West, in its roadway, rails and general equipment. It is now strictly first class, the model railroad, gravel ballasted, with steel rails, stone culverts, iron bridges, white oak ties, superior engines, airy and elegant coaches, supplied with the Miller couplings and Westinghouse steam brakes and attachments, in the shape of what have been called “marvels of splendor,” the Pullman palace hotel cars, in which the traveler eats and sleeps in the most luxurious apartments, with all the comforts and conveniences of a well stocked home. The matchless tracks and the scientific outfit of this road are triumphs of art in railway construction. But in addition to its excellency of construction, it enjoys the signal advantages of natural location, and a management that, from the highest official to the most subordinate employee, most sedulously cares for the convenience and satisfaction of its patrons. During the past year it was without a terminal detention, and such is the increase of its freight and travel that a double track is necessitated. The development of the road is marvelous—iron rails in 1865, steel rails in 1875, and steel rails and a double track in 1879.—N. Y. Daily Graphic. A METHODIST wants everybody to have liberty to dance and go to the theater. Such at least appears to be the fact from the report of the local conference of Methodist ministers held in Detroit, Mich., Monday evening, April 5, 1880. The report gives the following as the position taken by the “Rev.” J. H. Bayliss on this question:— In the “discipline,” the Methodist code of law, we have an utterance which was born of what might be perhaps called the heroic age of Methodism. While we have that utterance distinctly made, so far as practice is concerned we pay no attention, or at least very slight attention, to it. The result is a theory which prevents many persons from coming among us, while we have in reality a weakness which does indulge these amusements to a considerable extent. If fighting at all, we have been fighting a losing battle. The whole matter is perhaps going to take the course taken by various other questions, readily called to memory. In the early days of Methodism women were turned out of the church for wearing flowers, or even ribbons. A certain style of bonnet was insisted on, and the ministers wore shad-bellied coats. That fight was wholly abandoned. Now Methodists wear what they please. The question of wearing gold went the same way. So did the subject of musical instruments in churches. The change which he saw in a single generation had gone from the one extreme of no music to the other extreme of a full orchestra in the Sunday-school. It was once considered sinful for a man to sit in the same seat in church with his wife, the mother of his children. That time had gone by. On all these topics there had been complete surrender, except on that of popular amusements; and on that, for the most part, the fight had been given up. This seemed like a very strange statement, but he believed it, as the result of his observation. In the first place, there are official members of our churches who indulge in them, and in the second place he did not believe there is any large charge in Methodism where a member could be arraigned and expelled from the church for indulging in those amusements. He had talked the matter over a good deal, and some of the best ministers have grave doubts as to whether it would be wise to inaugurate a disciplinary crusade against those who indulge in these amusements. He had heard an eminent bishop express that opinion; so he was inclined to feel that they had virtually surrendered already. The same was substantially true of other denominations. As to the chapter of the discipline relating to dancing, card-playing, circuses and theaters, he wished it was all stricken out; because we are in the attitude of admitting a thing to be wrong in theory, but allowing it in practice. It put them in a position of inconsistency. While he thought the discipline could not be enforced, still he felt it incumbent upon him as a faithful minister to set forth what he felt to be the truth on the question. BIBLE RELIGION.
By James White
AUTHORITY VESTED IN THE CHURCH OF CHRIST.
“Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in Heaven; and whatsoever ye shall loose on earth shall be loosed in Heaven. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them.” Matt. 18:18–20. These words of our Lord were spoken in direct reference to the definite orders he had given in cases of trespass, and show the authority invested in that church which walks in strict obedience to these orders. Such a church has more power in the sight of God than any government on earth. But that church, whatever may be its name or tenets, that disregards these explicit orders of the Son of God, is clothed with no more authority in the sight of Heaven than a disgusting mob. Such a church is ever in confusion, and is a disgrace to the holy religion of Jesus Christ. But let us definitely notice these important words:— 1. “Whatsoever ye shall bind on earth shall be bound in Heaven.” These words refer to the action of the church in the case of trespass. Every other step must first be taken, then if the offender refuses to hear the church he is to be regarded as a heathen. And this decision of the church, after the plan of Christ has been strictly carried out in every particular, is ratified in Heaven. In this sense what the worthy church of Christ bind on earth is bound in the court of Heaven. 2. “And whatsoever ye shall loose on earth shall be loosed in Heaven.” If the stubborn offender repents of his rebellion, and returns to the church with confession and true repentance, and surrenders to the proper discipline of the church, the action of that church in receiving him back again is also ratified in Heaven. 3. It is no small thing to be an obedient member of a true church. It is a fearful thing to be a disorderly, burdensome, rebellious member of any church. As this subject opens before us, and the real condition of many of our churches and people appears in true colors, the picture is frightful. Here our people stand with the responsibilities of the message upon them, and the powers of darkness gathering around them; and they are almost as powerless as babes. We never traced lines on paper with such feelings as move us to write these words. As a people, we have insulted Christ by our neglect to keep his words, and he is taking his Spirit from us. In this state of things disorderly walkers and the most unreasonable fault-finders can gain the sympathy of certain ones, and can play off impositions upon God’s people. And it is of no use to deny the fact that the entire body, with few exceptions, is more or less affected with this spirit. Wherever our ministers labor among the churches, they are pained to meet its blighting influence. May God have mercy and open blind eyes and touch hard hearts. When our people shall return unto the Lord with true repentance, confession of sins, and weeping before God, and let the words of Christ dwell in them richly, then will he return to us graciously, and we shall realize in our labors and experiences the wonderful fulfillment of his precious promise:— 4. “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven.” But this promise is to be fulfilled only to the members of that church who obey not only the commandments of God but the commandments of Christ. The promise and the conditions are found in another place in these words: “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” John 15:7. When the words of Christ are engraven on our hearts, and strictly obeyed in our words and actions, it is then that they abide in us. Then shall we know from experience the preciousness and power of these words of Christ: “He that hath my commandments, and keepeth them, he it is that loveth me. And he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.” John 14:21. “If ye keep my commandments, ye shall abide in my love, even as I have kept my Father’s commandments, and abide in his love.” “This is my commandment, that ye love one another, as I have loved you.” John 15:10, 12. THE LORD'S MEASURE OF FORGIVENESS.
By James White
“Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.” Matt. 18:21, 22. The doctrine of Christ touching forgiveness is made exceedingly clear in the New Testament, both by declarations from his lips, and by illustration. In his model prayer, called the Lord’s prayer, he states the measure of Christian forgiveness in these words: “Forgive us our debts, as we forgive our debtors.” Matt. 6:12. And at the very close of his prayer he adds: “For if ye forgive men their trespasses, your Heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” Verses 14, 15. The Lord’s rule of forgiveness is liberal and just. Do sinful men desire forgiveness of their Lord? And do they long to share his pardoning love? Then let them as earnestly cherish feelings of forgiveness toward those who repent of injuries done to them. But the standard of forbearance and forgiveness with many is as far below the rule of Christ as was Peter’s. After listening to impressive words from his Lord, calculated to inspire in his ardent heart feelings of liberality and love to his brethren, he inquires if he should forgive his brother who should sin against him until seven times. Peter doubtless regarded seven times a great tax upon his patience, forgiveness and love. But Christ’s measure of forgiveness is reached only by multiplying Peter’s sum by the number seventy. Seventy times seven would be the liberal sum of four hundred and ninety. And if we fall as far below the Lord’s standard as did Peter, and if Christ’s pardoning love to us is proportionate to our want of forbearance and love to the brotherhood, then we are minus of the abounding grace and love of Christ in our hearts just sixty-nine-seventieths of what we might share and enjoy, if we would cherish the same spirit of forbearance, forgiveness, and love toward our brethren that we wish the Lord to manifest toward us. But the climax of instruction and illustration of the subject of forgiveness is yet to come, as set forth in the parable of the “Therefore is the kingdom of Heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down and worshiped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. “But the same servant went out and found one of his fellow-servants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not; but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredest me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” Verses 23–35. Before commenting upon this parable, we wish to state that Christ uses parables for the more clear and forcible elucidation of divine truth. He takes the facts within our knowledge which will best illustrate his subjects. And while it may be conceded that all parts of a parable do not apply to the subject with equal adaptation and force, it is urged that the parables of Christ were selected in wisdom infinite, and that they properly represent the leading features of his subjects. It will not do to charge Christ with dealing in over-drawn illustrations. None of his figures are stronger than the facts illustrated by them. This leads us to notice the several points in the parable:— 1. The king who forgave his servant ten thousand talents, represents our merciful Lord and his pardoning grace. The value of ten thousand talents is over nine and one-quarter millions of dollars! A brilliant transaction this, between our adorable Redeemer and the poor lost sinner, properly illustrated by millions of gold coin! It is not, however, an exchange of gold for greenbacks, or for fluctuating stocks, as occurs on Wall street, New York, or California street, San Francisco; but it is a transaction in which the sinner exchanges his guilt for the pardoning love of Christ. 2. The merciless conduct of the servant who had been forgiven the great debt of ten thousand talents, toward his fellow-servant who was indebted to him the small sum of an hundred pence, properly represents the great sin of unforgiveness among brethren. The value of one hundred pence is fifteen dollars. 3. In the parable, he who had just been forgiven the immense debt of between nine and ten million dollars, as he fell down before his lord and pleaded, “Have patience with me, and I will pay thee all,” would not forgive his fellow-servant the sum of fifteen dollars, when he fell down before him, and repeated the same words, “Have patience with me, and I will pay thee all,” which had just moved the compassion of his lord toward him. 4. To apply the figure, it will be seen that under the same circumstances which called forth the pardoning love of Christ, represented by between nine and ten million dollars, the happy recipient of matchless mercy refuses to forgive in a brother that which is represented by fifteen. This is, indeed, a fearful contrast between the subjects of grace and their gracious Redeemer, who says to his people, “Love one another, as I have loved you.” And yet, men and women who have tasted the sweets of forgiveness will become chilled with the spirit of selfishness, and their hearts steeled by the power of Satan, to that degree that they cannot do for a poor, erring, repenting brother in the way of forgiveness, a six hundred thousandth part as much as their Lord has done for them. And, according to the rule given in the Lord’s prayer, that sinful men may expect to be forgiven only as they forgive their fellows, they lose the abounding grace of God, to an amount represented in the parable by over nine million dollars, because they refuse grace toward a brother to an amount represented by fifteen dollars.265 This is a terrible loss, immensely greater than any Christian can afford. And yet many sustain it for want of a liberal, forgiving spirit. And what seems most alarming in the cases of such, is the deception that is upon them, which is almost certain to hold them where they are. The language of the heart is, “I am rich, and increased with goods, and have need of nothing.” They enjoy great satisfaction in taking this flattering view of their condition. But the terrible deception they are under is exposed in the latter part of the same text: “And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” Oh, unhappy church of Christ! Bearing crosses, suffering reproaches, and in her feebleness, standing under the weighty responsibilities of the last message! Christ stands and knocks for admission. Why not open the door and let him in? He says, “Be zealous, therefore, and repent.” Why not break down before God, and seek in good earnest for pure Bible religion? He says, “If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” Oh, why bar the dear Saviour from our hearts, and starve and thirst for the bread and water of life, when there is such fullness in Christ? Why not come so near to Christ and Heaven that the flame of supreme love to God and equal love to our fellows, may kindle to the very depths of the soul? The high privileges, the glorious deliverances, the triumphant victories, and spiritual understanding of the obedient and confiding, are described in burning words by the great apostle in his epistle to the Colossians. It is because these blessings are obtainable that Paul desired and prayed that they “might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power; unto all patience and longsuffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins.” Col. 1:9–14. J. W. So exclaims the psalmist more than one hundred times. There is, perhaps, no injunction more often repeated in the Bible. But is it not most often neglected? Praise is more than giving thanks. The latter may be done in the heart, in secret; the former implies a more open and public act; for it means to commend, applaud, to extol in words or song, to glorify on account of excellence of character or perfection of works. We should praise the Lord,— 1. As a commendation of the religion of Christ. In religion, as in other matters, men always look for the best, and they judge of the quality of religion by its effects upon its professors. A gloomy, morose, unbelieving, complaining Christian, if we may use such a contradiction of terms, only repels the sinner, and reproaches his own cause; while he who is cheerful and hopeful, whose heart overflows with gratitude, and whose mouth is full of the praises of the Lord, attracts and wins. 2. Because the servants of a bad master never praise him. The wicked never praise their master, the devil. And if the servants of the Lord never praise him, they virtually say that he is a no better master, and no more worthy of commendation. 3. As a safeguard against backsliding. We believe it would be just as impossible to backslide, continually praising the Lord, as to go into idolatry while keeping the Sabbath. 4. Because by praising the Lord we must speak of him; and it is one of the greatest evils among Christians, that they do not talk enough about Christ and his salvation. 5. Because all else praises him. Sun, moon, and stars, the heavens above, the earth beneath, sweet flowers and waving fields, the cattle on a thousand hills, and songsters in a thousand groves, all praise continually their Maker; and the great deep lifts up its voice on high to celebrate the praise of Him who holds the waters in the hollow of his hand. Amid all the wonders and glories of creation, showing forth the excellence of God's wisdom, and the might of his power, man, who of all else has most reason to praise him, man, alone, suffers his heart to be dead, and his lips to be silent to the praise of the King, the Lord of hosts. This ought not so to be with any; and that it should be so with Christians, is a fearful inconsistency. We have enough for which to praise him. This beautiful world—beautiful even beneath the blighting footfall of the curse—fitted up for our abode, and life given us with its infinite possibilities, and if we so choose, an unending future; a Saviour to cleanse from sin, and open before us the path of life; the Bible, a lamp from Heaven to guide us through the gloom; the companionship of those of kindred faith and hope; health; home; supplies for all our wants; a location in a land of civilization and freedom; the light of truth; the privilege of prayer; and the blessings of the Holy Spirit;—all from the hand of our bountiful Father in Heaven. And if we are sick, we can still praise him; for we know that he chastens us for our good; if we are poor, such he has chosen to be heirs of the kingdom; if we are afflicted by persecutions, those light afflictions are working out an eternal weight of glory; if men deprive us even of life itself, they have but interfered with the shadowy and temporary, they cannot touch the real and eternal which opens in dazzling prospect before every Christian. No man's lot is so hard that it might not be harder, and he may still praise God that he has not gone down to that deeper depth. And so from all, in every place and in every station, the seeming favorite of fortune, in the midst of peace and plenty, or the martyr amid the consuming flames, the voice of praise may rise, on the good and sufficient basis of mercies received, and greater good to come. He who does not praise God, shows that he has settled down and gone to sleep. The bird on the nest does not sing. The lark pours forth its song, it is said, when it is mounting upward, not when it is coming down. And finally, all the denizens of the world to come, will find their highest employ in praising in perfect strains the great Author of life and all its blessings. We reach the time at last when there will be no discordant or jarring note in all the universe. Every ungrateful and rebellious heart shall be still in death, and every disloyal and blasphemous tongue shall be hushed in silence. If, then, praise is to be so prominent a feature of our employ in the future world, we had better begin to exercise ourselves a little in this direction here. Better learn the trade somewhat before we are called upon to put it in such exercise. If we do not, it appears extremely doubtful whether we shall ever have the opportunity. The idea of a sudden transition from a life of murmuring, repining, or even silence here, to the rapturous praise of the redeemed, does not seem consistent nor reasonable. Let silent, inactive professors, who think more of the favor of the world than of the blessing of God, more of their ease than of the prayer-meeting, take heed. If Christ is in the heart, his praises will come forth. As water bursts spontaneously from the mountain spring, to vivify and freshen all around, so will thanksgiving and praise flow from every loving heart, and we shall scarcely need one to say to us now, more than in the rapture of the final triumph, “Praise ye the Lord.” As we cannot praise him too much, it is certain that we do not praise him enough. Take your harps from the willows, despondent pilgrims. Salvation is full and free. Victory is at hand. Begin the life of praise now, and thus prepare for that time when not a note shall be heard in all the universe which is not in accord with the psalmist's words, “Praise ye the Lord.” HERE is a specimen of the “liberality” that is beginning to be taught and to prevail in the Protestant world. Dr. A. A. Hodge, of Princeton Theological Seminary, preached recently in the First Presbyterian church of New Brunswick, N. J.; and in giving out a hymn composed by a Roman Catholic, said: “We may well sing Christian hymns composed by Catholics; for the Roman Catholic Church is a part of the Church of Christ. This is the doctrine we teach and preach.” If Daniel, and Paul, and John, writing by inspiration, did not hold a different view from this, what did they mean by representing the papacy by a little horn that rose up against God; by calling it “that wicked, the man of sin, the son of perdition;” by setting it forth as a beast full of names of blasphemy; and finally by a debauched woman, having on her head the name, “Mother of Harlots, and abominations of the earth”? Dan. 7:25; 2 Thess. 2:3, 4, 8; Rev. 13:1–7; 17:5, 6. And how shall we interpret the instruction of Rev. 18:20: “Rejoice over her, thou Heaven, and ye holy apostles and prophets; for God hath avenged you on her”? Is such an organization a part of the church of Christ? Will Christ avenge his servants on a part of his own church? Shall apostles and prophets rejoice over the destruction of a part of the church of Christ? Abominable! To degrade the church of Christ in that manner, is not charity but treason. TO CORRESPONDENTS.
By Editor
J. D. BROWNLEY: See explanation of Ps. 118: 23, 24, “This is the day which the Lord hath made,” in Eld. Andrews’ History of the Sabbath. The first day of the week is not named, nor even alluded to. This is one of those desperate assumptions characteristic of first-day arguments. The “day” spoken of is the whole gospel day, the “day of salvation.” “Abraham,” says Christ, “rejoiced to see my day; and he saw it, and was glad.” It is this day which the Lord made. MRS. J. R. SWIM: Our views of the two witnesses, Rev. 11, will be found in Thoughts on Revelation, under that chapter. J. S. SHROCK: You will find an explanation of 1 Cor. 5:5 in “Man’s Nature and Destiny,” pp. 98-100. M. M. B. AND J. M. H.: Would answer your queries by mail; but no name or address being given, we are unable to do so. The following item is taken from the Detroit Post of March 30, 1880. We are fast approaching a great “American Sabbath,” why not also have a great American church to foster it? Is this to be the case? The following item shows what may be “a little cloud out of the sea, like a man’s hand,” giving us an indication in that direction:— “A religious movement of significance is on foot in New York, being none other than the establishment of an American Independent Church organization. The effort seems to be anti-Roman Catholic, but meets with indorsement from various Protestant conferences.” Is this the beginning of what a Mr. Havens foreshadowed, when, in a speech delivered in New York, a few years ago, he said:— “For my own part, I wait to see the day when a Luther shall spring up in this country, who shall found a great American Catholic Church, instead of a great Roman Catholic Church; and who shall teach men that they can be good Catholics without professing allegiance to a pontiff on the other side of the Atlantic”?