Earlier text: Words to Christian MothersLatter-day Blasphemers.
By Uriah Smith
It is with no pleasure that we record the blasphemies uttered in our days by Spiritualists. Yet it is well that some of these should occasionally be presented, that the honest or unwary may have their eyes opened to the hellish nature of Spiritualism; and that all may see that the blasphemers who were to come in the last days, 2 Tim. 3:2, have already appeared. At the Spiritualist camp-meeting, held at Havre de Grace, Md., in Aug., 1871, one of the speakers said:— “The time has come for Spiritualism to take the offensive; our belief has been advancing for a thousand years, and the time is come for us to smite the intolerant enemy like the bullock before the butcher. A nice religion the pretenders would like to fasten upon the worldlings; taken from the records and practices of such old liars and murderers as Moses and his villainous tribe. The Bible is a polluted collection of blood and lies, and unfit for a sane man to read. The only true man that ever wrote in either of the testaments was Judas, who gave Christ credit for being a divine spirit, and who in putting the matter to the test in the so-called betrayal, lost his own life, while such lying hypocrites as Peter, Luke, and the rest of the gang, grew rich on the blood of their master.” An animated discussion took place upon the action of a prominent disciple, who had withdrawn himself from the assembly, declaring the tendencies of the meeting wholly immoral. Sister French made the announcement, and a dozen earnest and disdainful brothers arose in denunciation of such pusillanimity, and shouted, “Let him go; we will have none weak-kneed among us; we have girded for the battle, and we will fight on this line.” So the over-scrupulous delinquent was forthwith dropped from among the familiars of the grand circle. Another still, with an eye upon the signs of the times, observed that, “lately they tried to bring that puny effigy worshipped for the last 1,800 years, who from Adam’s time has been called God, into the Constitution; but we’ll have none of it. It is an insult to our psychological development to admit such an absurdity as a creature like this God. We look beyond such mummery; ours is a vast hierarchy of spirits endowed with all the powers these fools allot to their so-called omnipotent God. Ruler of what is he? Not of this world, for he don’t rule me. I do as I please, so do you. Why even Satan can over-match him, according to Christian doctrine.” Fully an hour and a half was taken up with this address, none of it less radically violent than the sentences quoted, save perhaps a florid peroration to prove the “actualization of the love of life of the world through Spiritualism.” The Law of the Lord.
By A. S. Hutchens
“O how love I thy law! it is my meditation all the day.” Ps. 119:97. By some, at the present time, it is an evidence of weakness or delusion of mind to meditate or talk much on the law of God. It is inconvenient to keep the commandments of God, it flings one out of harmony with the common course of men, and so individuals excuse themselves. But will they be excused in the Judgment? See Ps. 1:5. God pronounces a blessing upon those who “delight” in his law, to such as therein “meditate day and night.” Christ commendeth those who “do and teach” the commandments. Matt. 5:19. He also taught the young man to keep the commandments if he would “enter into life.” Matt. 19. He quotes a part of the ten commandments, showing conclusively what commandments he refers to. Says James: “So speak ye, and so do, as they that shall be judged by the law of liberty.” He also mentions in this connection two of the ten commandments, clearly indicating what law he means. He calls this law “the law of liberty.” At the present, men call it a “yoke of bondage.” Who is right? Said a Methodist minister to me, not long since, “You never know what freedom is.” Why not? “Because you have always thought there was one day in seven to be kept holy.” He also said that the fact recorded in Luke 23:56, relative to the women resting on the Sabbath (seventh day), that the Saviour lay in the grave, was one of the best evidences that the first day was kept instead of the seventh when this record was made. Reader, this was an entirely new thought to me. And it strikes me as being full as weighty as the declaration, that it indicates a weak mind, or a choice to wear a yoke of bondage, to keep all of the commandments of God. “Thou through thy commandments hast made me wiser than mine enemies.” David. “Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations.” Moses. A. S. HUTCHENS. If we but make up our minds to it, we can be cheerful under any circumstances, no matter how adverse and discouraging they may appear for the time being. And by how much we do this, by so much we increase our own and the happiness of those around us. Charles Lamb used to say that “a laugh is worth a thousand groans in any state of the market.” Dr. Johnson maintained that the habit of looking on the bright side of everything was “better than $5,000 salary a year.” Cheerfulness and diligence, says Samuel Smiles, are the life and soul of success, as well as of happiness; perhaps the very highest pleasure in life consists in clear, brisk, conscience-working. Bishop Hall wrote: “For every bad there might be a worse; and when one breaks his leg, let him be thankful that it was not his neck.” There are few, if any, persons who find things just as they would like to have them. Annoyances, vexations, and trials, are incident to the life of every one. We may allow them to constantly fret and irritate us, souring our dispositions, and making us unhappy generally; or we can rise above them and be cheerful in spite of them. It should be the aim of all to cultivate a habit of cheerfulness; to look upon the virtues and not the faults of those around them; to refrain from brooding over the past, and study how the future may be bright and cheery. We should keep depression and low spirits at a distance, and not permit ourselves to indulge in melancholy moods or repinings because matters are not so and so. In this busy, bustling period, there is great danger of men being worried by the friction and wear and tear of business life into a chronic condition of irritability and peevishness. In their eagerness to acquire wealth, they overtax their energies, encroach upon the necessary hours of sleep, and become fretful, fidgety, and waspish. Those in large cities particularly should be on their guard against falling into this condition of constant anxiety and apprehension lest something is going wrong. It is an excellent resolution which some make to leave the “shop” behind them when returning home at night, to dispel all thoughts of the day’s cares and anxieties, and surrender themselves to the soothing, quieting influences which should be found in every family circle. Whoever will do this is bound to be cheerful. Rest, recreation, and participation in amusement are designed by our Creator to counteract the effect of hard labor on mind and body. Whoever refuses to recognize this fact, and conform to it, will suffer both mentally and physically. How much better it is for one to pass down to old age with a limited competence, feeling that he has enjoyed life and contributed to the enjoyment of others, than to secure riches at the sacrifice of all the better instincts of nature and all enjoyment! There is no more pitiable object in the world than the sordid, crabbed old man who has devoted a lifetime to money-getting simply, and sacrificed every trait of manhood in his endeavors. As cheerfulness is essential to happiness, so regular habits and plenty of sleep are essential to cheerfulness. We cannot violate physical laws with impunity. The Almighty has arranged in his physical economy that his creatures must have so much rest and nourishment in order to maintain health, and mental elasticity and buoyancy. There is such an intimate relation existing between the body and mind, that the former cannot be out of gear without disarranging the latter.—Hearth and Home. Reform in habits of life is decidedly an uphill business. Appetite, passion, and fashion, instead of reason and enlightened conscience, rule the masses in many of the common habits of life. And to lift up minds from the low level of custom, and emancipate men from the slavery of morbid appetite, and from wrong habits of life generally, is no small task. The cause of health reform has many obstacles to surmount, and many objections to meet. But these generally are more the result of ignorance of the real facts in the case than anything else. As an illustration of the above, objectors will sometimes point to a class of feeble persons, who may be advocates of reform in habits of life, as representing the results of changing from common habits. In this they do our cause great injustice, as ninety-nine in one hundred of these persons, in consequence of wrong habits of life, became incurable invalids before they adopted the reform. Had they continued violating the laws of life and health, they would long since have been in their graves. And the reason why there is a considerable number of this class, is, first, because but very few persons feel the necessity of change until they have lost vitality that they never can recover; and, second, because the temperate habits of the reform are so in harmony with natural law that these invalids who adopt them linger upon the mortal shore nearly a lifetime. Hence to point to these as representatives of the health reform is doing the cause we advocate great injustice. These feeble persons had made themselves hopelessly such, by wrong habits of life, and then, in accordance with popular custom, they submitted themselves to the poisonous processes of drug-taking, and when the last ray of hope of recovery in that direction was gone, and they were ready to drop into the grave, then they were induced to adopt hygienic habits, the beneficial effects of which are prolonging their existence in a condition of comparative freedom from pain, and the enjoyment of a good degree of happiness. In view of the real facts in the case we point to those very persons as manifesting the value of the reform. But we are happy to state that there are thousands of men and women within our personal knowledge, who, in the vigor of life, adopted the principles of Christian temperance, and are now reaping the beneficial results of health reform. These have abandoned tobacco, tea, coffee, drugs, flesh-meats, and the third meal, and now, without a dissenting voice, report greatly improved health. Most of these are hard-working people, and report that they can do more work, and with far greater ease, than before they made these changes. “Now, in order to put this matter fairly to the test, we invite the objector to point to a single person who adopted these changes in the strength of manhood or womanhood, and who has run down in strength and health, and become feeble, while pursuing in all respects a temperate and consistent course. Here let the matter be fairly tested. When one such person can be found, then we will examine the matter a little more closely. “Give unto the Lord the Glory Due unto His Name.”
By N. Orcutt
“The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.” Judges 7:2. We have in this scripture two ideas forcibly impressed upon our minds: the Lord’s jealousy of his own honor and glory, and the proneness of the human heart to arrogate to itself the credit, honor, or glory justly due to another. The Lord, unchangeable, guards his honor as jealously to-day, as when he directed Gideon to take but three hundred of the thirty-two thousand Israelites that followed him, and go forth to vanquish the host of the Midianites and Amalekites, who “lay along the valley like grasshoppers for multitude.” He would guard against any possibility of their taking the glory of the victory to themselves. We have a remarkable illustration of these principles in the case of the proud monarch of Babylon, Nebuchadnezzar. To him the Lord gave, “a kingdom, power, strength, and glory.” Dan. 2:37. But he forgot the bountiful Giver, and, in the pride of his heart, took to himself the glory and honor of the dominion conferred by the great Creator. How forcibly does the pride of his heart find expression in the language: “Is not this great Babylon that I have built,” &c. Dan. 4:30. But he learned, by sad experience, his error, learned to ascribe praise and honor to him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation. “And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of Heaven, and among the inhabitants of the earth; and none can stay his hand.” Dan. 4:34, 35. We may not expect that the Lord will accept our service, rendered when self and selfish interests predominate. He would have us realize the majesty of his character, and our own weakness and dependence upon him. He would have us feel the greatness and sacredness of the work; that the work is his, and that we are but the humble instruments in his hands to carry it forward. The interests of his cause can only be advanced as his blessing rests upon the means used. Paul may plant, and Apollos may water, but God alone can give the increase. That blessing we may not expect unless we labor in humility, deeply sensible of our own weakness. While the glory of God and the advancement of the interests of the cause of truth are the objects for which we labor, we may hope for a measure of success to attend our efforts. The three hundred chosen men under Gideon, routed the host encamped against them,—the battle cry, “The sword of the Lord and of Gideon,” ringing in their ears, they fled in dismay. Going forth to conflict with the same spirit, attended by the same blessing, we cannot fail. May the Lord help us thus to labor, ever remembering that “before honor is humility;” and that “pride goeth before destruction, and an haughty spirit before a fall.” Second Advent Experience.
By H. S. GURNEY
It really seems to me that we cannot over estimate the second advent experience which has so fully been manifest in this generation. If we must recognize a divine providence in the affairs of men, then the Spirit of God has made his mark in the second advent movement. And if so, then that position is true which presents a straight-forward, harmonious chain. This we find only among believers in the Third Angel's Message. We have a very clear example of this work in the history of John the Baptist. Prophecy has foretold and prescribed his work. He said himself, I am “the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” The Pharisees seemed very willing to learn at this time, even requesting baptism. But a part of John's work was to straighten the road, and this would cross their track very often. Jesus at one time asked them a close question. “The baptism of John, was it from Heaven or of men?” Was John's message which prepared those who received it for the first advent of our Lord, of heavenly birth? Did it bear good fruit? The common people would stone the Pharisees if they openly denied that John's work was of God. Where is the believer in the Bible, or divine providence now, who does not condemn unbelief in the first advent experience. If the Messiah's first advent must be marked by a divine providence as in the history of John the Baptist, then certainly the second coming of our Lord, an event of very much greater importance, inasmuch as the destiny of the world will be fixed by this event, will be marked by a corresponding movement. Does the Bible record the history of the destruction of any city or nation without first sending a faithful warning? The history of the flood; of the cities of the plain; of the departure of Israel from Egypt; the destruction of Babylon, Nineveh, and Jerusalem;—will not all these rise up in the Judgment against this generation? If our Lord could point truly to the spirit of Elijah in John's mission, then most certainly that part of his prediction which says “Elias shall first come,” is most clearly defined in the present generation. The fulfillment of prophecy is always preceded by a special religious movement and thus warnings are given, leaving the world without excuse. How striking are the signs of this time,—signs in the sun, moon, and stars; and on earth nations perplexed. The church filled with false professors, crying peace and safety, ripening for the last harvest; religious scoffers saying, “where is the promise of his coming.” All these things and many more are thundering in the ears of the servants of God that the time has come to give the last warning to the world lying in wickedness, that some at least may prepare to meet their God and wear the crowns prepared for those who are to inherit eternal life. WHEN we consider his relations to us, our Creator, the giver of every good and perfect gift; and the relation we sustain to him, dependent upon him for every blessing that we enjoy, we must concede the correctness of the apostle’s conclusion. This is true of all the manifestations of his will, whether spoken by himself, written by his own hand, or given us through his Son, his prophets or apostles, or through the gifts placed in the church. Our Heavenly Father had a purpose in giving us a revelation of his will. He does not speak for naught. The instructions and admonitions given are for our good, and for his glory, through the advancement of the interests of his cause; and we shall be held amenable to him for the action we take in the matter. When he speaks, it is for us to obey. While we listen with awe to the voice of God through whatever medium it has come to us, there seems to be a peculiar force and weight attached to the words of Jesus. “The brightness of his Father’s glory and the express image of his person,” incarnate, dwelling with men, speaking as never man spake, we should receive his words with gladness, hold them as a priceless treasure in our hands, and exemplify them in our lives. While he has taught us to love God with all the powers of our being, and our neighbor with an affection measured by that bestowed upon ourselves, we are not at liberty to substitute our own judgment for the rule thus given, or plead any excuse for our failure to comply. The Saviour has said: “I have not spoken of myself;” even as the Father said unto me, so I speak.” And in giving us, through him, a revelation adapted to our capacity and comprehension—just the instruction that we need—not a jot or tittle more, not a word less; our Father could have no other purpose than that we should listen with reverence, and obey with alacrity. Oh! that we might learn this lesson: “To obey is better than sacrifice, and to hearken than the fat of rams.” And again, in Matt. 18: 15–17, where Jesus has given us more in detail a principle contained in the second great commandment, how can we excuse ourselves for any deviation from this rule? The rule is plain and definite. None can misunderstand. We read: (1) “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone.” (2) “But if he will not hear thee, then take with thee one or two more.” (3) “And if he shall neglect to hear them, tell it to the church.” And yet we meet with those who tell us of circumstances which they claim justify them in passing over the two first steps, reversing the order as given by the Saviour, and telling it first to the church. By going first to the individual, they tell us that they cannot produce all that effect they desire; and then again they are impressed by the Spirit to take the third step first. Such should bear in mind the importance of laboring in harmony with the Spirit and purpose of God in cases of this kind; yes, in all cases. When inclined to deviate from the rule, because impressed to do so, we may be sure that the impression is from some other source than the Spirit of God, which always agrees with his word. It is dangerous trusting in impressions to guide us in matters of duty. There are other spirits abroad in the world besides the Spirit of God. While the latter guides into all truth, all others invariably lead astray and in the path of danger. Our only safety, then, lies in heeding the admonition of the word: “Try the spirits,” in bringing them to the great detector, and comparing them with the word, and always resolutely resisting and putting away every spirit, every impression not in harmony with its teachings, and following the leadings of that Spirit that agrees with it. One idea more and I will close this article, already too long. How much of difficulty between brethren, arising from misunderstanding and misapprehension, might be satisfactorily arranged by the parties themselves, by adhering strictly to the rule given by our Saviour. Indeed the instances are very rare in which difficulties might not be thus arranged, without being brought before the church, if those concerned would first get the leaven of malice, envy, and hatred, purged out of their hearts, and get them filled with that love that “is the fulfilling of the law,”—“that works no ill to its neighbor”—love to God and love to their fellow-men. On Preserving Natural Heat
Except thou desire to hasten thine end, take this for a general rule, that thou never add any artificial heat to thy body by wine or spice, until thou find that time hath decayed thy natural heat; and the sooner thou beginnest to help nature, the sooner she will forsake thee, and leave thee to trust altogether to art.—Sir Walter Raleigh. Credentials of Insignificance
He who assumes airs of importance, exhibits the credentials of insignificance. Oceola, Iowa.
By Dudley Marvin Canright
THREE weeks ago Bro. Butler and Bro. Ings left here, and I remained alone with the tent one week and then took it down. I have spent most of my time looking after the building of the meeting-house. With the blessing of God we are getting along well with it. We begin lathing to-day, and hope to plaster in a very few days. We hope to be able to dedicate it as early as the middle of November, when we desire to have a large and general gathering here from all the surrounding counties. Notice will be given in the REVIEW in time. On taking down the tent we tried to get the Disciple church for Sabbath meeting till our house was done, but failed, though it was unoccupied. We were also voted out of the Protestant Methodist house. We have had a warm time for three weeks past. First the Presbyterian minister preached against the Sabbath; the next Sunday all the churches suspended services and heard the Methodist minister on the same. I reviewed him, he replied, and I reviewed him again. Then all the churches turned out to hear the Baptist minister on the same subject. When I reviewed him, he denied, and took back the main points which he had advanced, making himself very ridiculous. His positions were, 1. The Sabbath instituted at creation on the seventh day and kept till the exode. 2. Then the sixth day was given to the Jews. 3. The commandment is indefinite, requiring only one-seventh of our time. 4. The Sabbath changed back to the old seventh day at the resurrection. In short, it was Akers’ theory poorly handled. The Methodist took about the same position. The Baptist strongly insinuated that the ten commandments were abolished; but indignantly denied holding such sentiments when I reviewed him. Last Wednesday I began a debate with a Disciple minister, Eld. Bonnan, on two questions. I affirmed that the seventh day is now binding on man. We opened in the Campbellite church. Of course he claimed the law abolished, and the first night made quite an impression before I had time to answer him, as he paid no attention to my arguments, but threw in a lot of objections, as the two covenants, 2 Cor. 3, &c. His friends were triumphant. But the remarkable part of it was, the Baptist minister and some of his leading members were present, and by nods and smiles most heartily indorsed the very thing he had so indignantly denied but two days before; viz., the abolition of the law. So well were they pleased that the next day the Baptist church was offered and accepted for the debate. Here was a man tearing down the law, abolishing all Sabbath, and declaring that there is no holy day at all; he could be welcome to occupy the best church in town if he could only overthrow the Adventists. I did not neglect to show this up in all its bearings. It soon appeared that the elder had used all his arguments the first night, and that he was failing entirely. This was not so flattering. So, Saturday evening, we all went to the Baptist church to continue the debate, but, lo, and behold! it was locked. So we had to return to the other church. This amused us very much. The elder affirmed that the Christian Scriptures make it obligatory upon Christians to meet upon the first day of every week and break bread. Of course no man could prove such a proposition as that. He only claimed two texts as proving it; viz., Acts 20:7 and 1 Cor. 16:2. It was amusing to see him work for three sessions on so small material! We do not boast at all when we say that the truth gained a complete victory. To the Lord be the glory. We have more and stronger friends here now than before; and among these are many of the leading business men of the city. Two weeks ago I went to Peru and held two very pleasant and encouraging meetings with them. They have had some trials, but do not waver in the truth. They are now taking hold in good earnest to finish their meeting-house. We design to dedicate it soon after the one at Oceola. Our experience at Oceola has confirmed us in the decision never to hold a debate till our course of lectures is over. There a man was on hand for a debate before our tent was pitched; but we refused to discuss anything with anybody till our regular course was over. Then the people know what we believe and why. They have heard on the other side all their lives; it is but reasonable. To-day I go home for a short stay, after an absence of nearly four months; shall return soon. Also Bro. Butler will be here next week. For a time last spring I feared that I should be compelled to stop preaching on account of physical disability; but by the blessing of God I have now almost entirely recovered from it; so that I have seldom had better health. I feel much encouraged. The truth looks clearer and better continually. There can be no reasonable doubt that it is the work of God. Victory is not far ahead. I often almost despair when I remember my sins and errors; but I hope in the mercy of a good God. My heart longs for the better land. I am weary of this world of sin and disappointment. O that my Lord would come. But be it short or long, I am determined to fight on, struggle on, till I see the end in peace. My address now will be Monroe, Iowa. God Cannot Be Deceived.
By M. Wood
A MAN may deceive himself into the belief that it makes no difference which day he keeps; he may deceive his wife, his children; he may deceive his friends, but the Searcher of all hearts, the Rewarder of all deeds, cannot be deceived. We may go on in sin and folly, we may laugh and scoff at the few who have the moral courage to separate themselves from the world, and strive to plant their feet upon the footprints left by a suffering Saviour; we may call them what we will; but we cannot undo the work of God. “If thou wilt enter into life, keep the commandments.” Let it be our daily prayer that God, in his mercy, will help us to become whole-hearted Christians, and have respect to all his commandments; for159 this is the love of God that we keep his commandments, and his commandments are not grievous. We would keep his sacred rest day in such a manner as to be an honor to his great and holy name. Why be blinded by anything that this world can offer? Why delay giving ourselves up to God? Why seek after the honors and riches of this earth, when it is our privilege to gain a crown of glory which fadeth not away? LORD, I am thine, all glory to thy name,
I to thy law my life, myself resign;
Of right thou dost my love, my worship claim,
And I am thine. In paths of doubt I wandered lost of yore,
When lo! upon my path thou deign'dst to shine,
Once was my heart a void and death in store,
Now I am thine. The world meanwhile enchained my captive soul,
But now I dwell beneath thy rule divine;
Sweet is thy yoke, on thee my cares I roll,
For I am thine. Me to receive with welcome to thy heart,
Thine arms outspread, and looks of love combine,
O Lord, I come, I choose that better part—
Thine, wholly thine. Possessing thee, I am of all possessed;
And it's by faith this happy lot is mine,
Upon thy bosom, Lord, in peace I rest,
Thine, only thine. None from thy book of life shall blot my name;
No tempter from thy paths my steps incline,
'Tis death, 'tis life, thy piercing glance of flame,
But I am thine. While on this earth I sojourn by thy will,
My Saviour and my God that will be mine,
Till safe at last I bless thy mercy still,
Forever thine. South Huntington, Vermont.
By A. C. Bourdeau
We have now been in this place over six Sundays, and have held at the rate of eight or nine meetings a week. Frosty nights and rainy weather made it necessary for us to take down our tent the fourth week. The month of September was uncommonly cold, the mountains near us being whitened with snow before the middle of that month. Such a great change was felt more than the coldest winter weather would be when we are prepared for it, and lessened the interest for a while. When the Sabbath question had been thoroughly canvassed, the people desired to hear on the other side before deciding, which they had the privilege of doing last Thursday, when Eld. Frost, a Freewill Baptist preacher from Jonesville, Vt., and formerly connected with a Freewill Baptist seminary in Waterbury, Vt., gave them two discourses against our views and in favor of the first day. These discourses were reviewed with liberty before a large audience the next evening. Three precious souls have decided to keep the Sabbath, and others are under deep conviction. This is encouraging to Bro. Dany and family who live three miles off and have been very punctual in attending our meetings. We cannot leave this section for four weeks to come. If we did, we should lose much. We are very loth to leave this valley before raising a church to establish a quarterly meeting, and form a connection between Jericho, Bolton, and Bristol; therefore we have commenced a series of meetings in a school-house four miles and a half from this village and on the way to Bristol; and from thence we go four miles further, to Jerusalem, in the town of Starksborough and in the same direction. We labor in sweet harmony with Elder A. S. Hutchins. Bro. Evans thinks of moving to Jerusalem. The Lord help us all to find our proper place, and labor with all our might for the furtherance of the truth and the salvation of souls. A. C. BOURDEAU.
South Huntington, Vt., Oct. 16, 1871. It is a great calamity for persons to have too much money, especially in early life. Young persons should learn rather than earn. Every dollar that a boy earns and lays up above his living, before he is of age, is quite likely to dwarf his power and usefulness for coming years. Many persons are too anxious to earn wages, and too impatient to submit to learn trades. What is the result? They become cobblers and bunglers, and work for half pay all their lives, while others who are willing to give their time for a few years and thoroughly master good trades, arts, and professions, will, with less natural abilities, command positions and employments that mere bunglers can never attain to, and will earn more money in one year of active service than they would have earned in the five or seven years during which they learned their trade, had they worked for wages all the time. Things that can be learned in an hour, can be done by any one; and he who devotes himself to such pursuits must compete with all the ignoramuses in the neighborhood who choose the same pursuits. He who learns to do work that no one else can do, or to do it better than others can, may command his position, and name his own terms. The earning of large wages by young persons is a positive evil. Hundreds of young girls who work in shops and factories, and earn from twenty to forty dollars per month, will at the end of the year have less money, less health, and less comfortable clothing than their grandmothers had who did housework for fifty cents a week half a century ago. They fool away their earnings for ribbons, laces, silks, bonnets, confectioneries, and knickknacks, and after a few years, instead of being like their grandmothers, strong-limbed, full-waisted, ruddy-healthy, glad-hearted, noble women; thrifty, prudent, economical, experienced and skilled in the arts and mysteries of household life, with a little money in hand, and a noble pile of blankets and bedding with which to begin domestic life and become the happy wives of noble men, and the loving mothers of blooming children; they are broken in health, feeble in judgment, ignorant of the arts of honest life, skilled in flirtation and foolery, enamored of novels and love-stories, homeless, penniless, and friendless with a heap of tawdry finery and worthless and unserviceable, half-worn clothes; with “nothing to wear” which is comely and decent; and with neither wisdom, experience, nor health to bear the strain and care pertaining to the lives of those who lay deep and broad the firm foundations of a happy Christian home. And besides, having been accustomed to spending large amounts of money, they have never learned economy; and the poor man that marries one of them will find his nose on the grindstone for life, as he is forced to earn money to be wasted in gaudy finery, which is soon worn, torn, soiled, and cast aside, by a woman who knows not how to save or mend, but who scatters and spends continually without reason or restraint. It is far better for girls and boys to be kept on short allowance, and thus learn to live frugal, prudent lives, than it is for them to have too much money, and so learn habits of extravagance and waste which will burden them with needless labors all their days, and perhaps drive them to dishonesty and shame, or send them sick and penniless to the poor-house or the grave. Among the hundreds of men that crowd our prisons, and women that throng the chambers of death and hell, are few who have learned honest trades. Industrious persons with trades know what they can do, and know just where to go for steady and remunerative work. But others who in early life spend much and earn little, who are too proud to learn trades, and too lazy to do drudgery, of course look out for an easier way of getting a living: and while men, by theft, swindling, robbery and murder, work out the legitimate result of early idleness, extravagance and pride: women plunge into the depths of shame and infamy, and bid adieu to hope and joy for time and for eternity.—The Christian. The Definite Seventh Day.
By W. W. Watson
I HAVE just read Eld. J. N. Andrews’ “Examination of Eld. T. M. Preble’s First-day Sabbath,” in REVIEW No. 17, and though quite satisfied with the able manner in which Eld. A. has handled the subject, I may be excused for taking further notice of the matter, by presenting it in a little different light and in a manner sufficiently simple, perhaps, for Eld. P.’s comprehension, whose position seems to be, not merely that the first day is, but that any day may be, the Sabbath, and whose implied declaration is this: “That the Lord never sanctified but one seventh day of the week, and that the day on which he rested.” Question. Why did God command the seventh day observed? Ans. Because he had sanctified it. Ques. Did God command mankind to observe the very day on which he rested? Ans. Because that was past when the command was issued. Ques. Did God command the observance of any day of the week but that on which he rested? Ques. Does the command read indefinitely a seventh day? Ques. Does it read definitely the seventh day? Ques. What day, then, was meant? Ans. Each and every seventh day which succeeded the first seventh day of time, and, consequently, the seventh day of each and every week which succeeded the first week of time. If God never sanctified and hallowed and commanded to be observed any but the very day on which he rested, what authority has Eld. P. for keeping any day for a Sabbath? Is the first-day Sabbath an institution of God or of man? “Render unto Cæsar the things which are Cæsar’s, and unto God the things which are God’s.” AND what was the consequence? Why, one of the largest steamships in the world, with a rich cargo, and a company of three hundred souls on board, was wrecked, in a dark and stormy night, on the most dangerous part of the coast of Ireland. The noble ship, which cost upward of £200,000, left her port that very afternoon in fine trim, and with every prospect of a safe and speedy voyage, and at nine o'clock she was thumping upon the rocks—the sea breaking over her with terrific violence, and threatening to send people, ship, and cargo to instant destruction. Every reader of these lines is sailing on a more hazardous voyage than the Great Britain attempted, and has the command of a nobler vessel and a richer freight than hers; yes, richer than all the treasures of the world! Thousands of plans are laid to mislead and divert him from his course. False lights are purposely held out to betray him, and tides and currents of almost resistless power set against him from every point of the compass. Will he steer clear of them all? Will he accomplish the voyage, and his fears and perils all be exchanged for the tranquillity and joy of a happy home? It will depend on two things: 1. Whether he has the true chart, and takes good heed to it. 2. Whether he commits himself and the whole direction of the voyage to Him whose footsteps are on the sea, and who rides upon the wings of the wind.—Sel. Cowardice and Moral Faults
Of all acts of cowardice, the meanest is that which leads us to abandon a good cause because it is weak, and join a bad cause because it is strong. A WHITE garment appears worse with slight soiling than do colored garments much soiled; so a little fault in a good man attracts more attention than grave offences in bad men.—Dr. McCosh.