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Review and Herald, Vol. 48, No. 2.

INIQUITY INCREASING

Review and Herald

Jul 6, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 6, 1876

INIQUITY INCREASING.

By Dudley Marvin Canright

The following solemn words are from the Interior. They set forth the very state of things which the Lord has foretold as a sign of the end. We see in this evidence that God's mercy will not long be continued to such a fearfully corrupt generation.
“It seems to be assumed, in all quarters, that the times are out of joint; that sin and folly prevail in high places as well as low; and that the very foundations of social order are in danger of being destroyed. This opinion finds constant expression through the pulpit and the press, in our seats of justice, and in our halls of legislation. With the increase of light and knowledge, which has marked the progress of the century, there has come an equal augmentation of all the forces and appliances of evil. It would seem that while the good are getting better, the bad are getting worse at each successive stage of the world's advancement, and if this be the law of its progress, it is difficult to see, on principles of human calculation, what the end will be. We are left, however, in no uncertainty as to final results; for we know that God is on the throne, and he has assured us in his word that the good shall at last triumph.”
“It cannot be denied that there is, in all parts of our land, and in all ranks of society an unusual prevalence of luxury and extravagance, violence and corruption, vice and crime, threatening the very existence of our free institutions. At such a spectacle many of our oldest and wisest men are filled with astonishment and misgiving as to the future. What these things mean, and what they portend, are problems which call for the thoughtful and prayerful consideration of all true patriots and Christians. . . . . . .
“To us it seems perfectly plain that the fearful domestic, social, and public evils of the times have grown out of a departure from the essential truths of God's word, and the obvious requirements of God's ordinances, on the part of the individual, the family and the nation. There has been a growing disregard for the old established principles of religion and morality, and with it a relaxation of the demands of conscience a connivance with sin and folly, a yielding toleration of error, a tacit conformity to the maxims of worldly wisdom, and an open or secret indulgence in a thousand practices condemned by the word of God. All this has come in a large measure from the prevailing skepticism, materialism, and atheism of the age. A whole generation has sprung up under this teaching, and we are beginning already to reap its harvests. Our people have drifted away from all the old landmarks. Under the popular watchword of progress, a good thing abused, they have been trying the experiment of countless innovations. They have gone after other gods, unknown to the fathers of our church and the founders of our republic.
“There has been a gradual, but now very wide departure from the great principles of virtue and integrity, of individual character and of public honor, on which our republican institutions were founded, and by which they were maintained through all our earlier history. It is the fashion now, in certain quarters, to decry the great principles of the German and Swiss Reformers, the French Huguenots, the English Puritans, the Scotch Covenanters, and the New England Pilgrims. But it is one of the best established facts in history, and one of the grandest, that these are the very principles on which the American Church and the American State were founded—the distinctive principle, on which their young and vigorous life was nourished up to greatness, which have given character to us as a people, and made the nation respected and honored in the eyes of mankind.
“For the first fifty years of our history there was comparatively little departure from the maxims of our fathers. The affairs of the nation were administered on the same principles of economy, frugality, honesty, public spirit, and patriotism, which had distinguished the career of all our early statesmen and patriots, but the last half century, especially the last quarter, with its influx of population, its accumulation of wealth, its lust of power, and its unparalleled splendor, has brought a woeful declension of moral character. Many among us have become so paganized and demoralized that they seem to be ashamed of our nation's religious origin and Christian character.
“The church itself, in many of its branches, has caught the prevailing spirit of worldliness, and, instead of rebuking the sins of the times, has been willing to join in the idolatry of wealth and fashion. We might almost take up the lamentation of the old prophet over the desolations of Jerusalem, and say, ‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter.’
“If such be a true diagnosis of the prevailing malady, then the remedy is plain. It is in the line of reformation and return. If as a people we have been departing from the ordinances of God, and hewing out for ourselves broken cisterns which can hold no water, then our only remedy and our only salvation is in coming back to Him who is the fountain of living water—whose inspired word is the true source and standard of righteousness and peace to the individual and the nation. Our safety lies in the setting up of the old landmarks, in the restoration of first principles. When the prophets of God preached reformation in Israel, they called the people, not to a seeking after new inventions, but a return to the old paths.
“It is not in new departures from evangelical truth, not in empirical innovations, not in rationalistic speculations, not in the cold negations of atheism, materialism, and skepticism that our true strength lies. On the contrary, it is in a return and firm adherence to those old established principles of truth, equity, and liberty which have stood the test of ages, sustained the children of God through all generations, and carried the fruits of civilization around the globe—the principles of the American Revolution, of the Protestant Reformation, and of the gospel of Jesus Christ.”
How our peace-and-safety preachers can much longer claim to see the dawn of the millennium through such increasing moral and spiritual darkness is hard to conceive.
D. M. CANRIGHT.

HOW WE BACKSLIDE.

By A. S. Hutchins

“The backslider in heart shall be filled with his own ways.” Prov. 14:14. The Scriptures recognize the fact that men are liable to, and do, backslide from God and a love of his truth.
Backsliding is turning from God, is leaving our first love, departing from the simplicity of the gospel. This sin, though frequently scarcely perceptible at first, often ripens into open rebellion against God, and an entire apostasy from the faith. It leads to self-deception, and if persisted in, it will certainly end in utter destruction.
“Because ye are turned away from the Lord, therefore the Lord will not be with you.” “Thou hast forsaken me, saith the Lord, thou art gone backward; therefore will I stretch out my hand against thee, and destroy thee.”
Now if we would escape the guilt and ultimate consequences of backsliding, we should study our tendencies to backsliding and guard well the inclinations to a departure from the principles of the religion of the Bible. We should learn the weak points of our nature and watch them unto prayer.
Let us then notice a few points where we are liable to stumble and fall away.
1. We may fall by losing our faith in the present truth, which is fitting up a people to stand when the Lord shall come. We must keep in memory the truths of the third angel’s message. We must love, cherish, and practice those truths by which we were brought into freedom and sweet peace. “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.”
2. Many fall and become liable to the temptations of the devil by neglecting secret prayer. If but seldom they come to this fort for strength and courage in the warfare, they are weak. Secret prayer is to the Christian pilgrim what sunshine and showers of rain are to vegetation.
3. A neglect of family prayer leaves the family professing godliness feeble and an easy prey to the enemy. God designed that this duty, if performed in the love of it, should be a source of the greatest blessing to the family circle.
4. Watchfulness is a duty everywhere enjoined upon the child of God. And especially is it enjoined upon us as the coming of the Saviour draws nigh.
“Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” “But the end of all things is at hand; be ye therefore sober, and watch unto prayer.” “Continue in prayer, and watch in the same with thanksgiving.”
If the spirit of watchfulness, sobriety, and prayer here required, be maintained, there will be no room for vanity of heart, or lightness of the mind, nor for jesting and joking, and “foolish talking,” sins so prominent with many professors of religion in these last days—sins detrimental to the development of a Christian character.
We are sorry to record that some professed commandment-keepers seem at home when in company with the ungodly and thoughtless, giving themselves up to jesting and joking, to mirth and frivolity; yea, some go even farther, and indulge in very low, foul, and filthy conversation. How dare men do so with such Scriptures blazing before them as Eph. 4:29; 5:3, 4? Please read them, my brother.
Says the wise man, “Fools make a mock at sin; but among the righteous there is favor.” And again, “Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.” Prov. 14:7. The tongue is an index of the heart. Isa. 32:6; Matt. 12:35. “Death and life are in the power of the tongue.” Prov. 18:21.
5. We must note, as one cause of backsliding, an improper use of time. There are murderers of time, precious time, as there are murderers of men. More than eighteen hundred years ago, an apostle wrote, “But this I say, brethren, ‘The time is short.’”
If the spirit of inspiration led this man of God to regard time short then, and to give instructions as to its value, how should we, who live in the closing moments of time, value it? One brother long connected with this work in sacrifices, sufferings, and unceasing efforts to advance the cause of God, speaks of moments in value as the “finest gold.”
If we set a proper estimate upon our time and influence, how can we afford precious hours and days to attend the annual round of shows and caravans, or ever be seen at a circus, I cannot understand. Yet professed Sabbath-keepers are found at such places. And I have known some women professing faith in the near coming of the Lord, to well-nigh work their strength and life away out of doors, to help on the work that they might be taken to shows which it is a shame for us to countenance by our presence.
Others find time to witness horse-races, foot-races, wrestling matches, etc. Do these brethren pray for God’s blessing upon them before going to such places? And do they pray while there, and return to their homes refreshed in spirit, and nearer to God and Heaven than when they went?
A writer in the New York Witness, in a recent article, says, “The politicians of England adjourned the House of Parliament to attend a horse-race. That is a descent from the sublime to the ridiculous—from the dignified to the undignified.”
What, I wonder, would the same writer say of the course of one acting in a similar manner who hopes for, and talks of soon receiving, “the crown of glory that fadeth not away?” It seems to me that this waste of time and means and scattering of our influence is not in keeping with the present work of the last church of God. It is not in harmony with the prayer, “So teach us to number our days, that we may apply our hearts unto wisdom.” Ps. 90:12.
We might here call attention to precious hours, days, and weeks, wasted by some living in villages, in sitting around in stores, hotels and shops, where they never count on accomplishing anything more than to “pass away time.” Some seem like fixtures in these places. I appeal to my God-fearing brethren, Are these things right?
6. If we would avoid backsliding, we must be choice of our associations, and of the relations we form, especially those formed for life. Time spent as we have spoken of necessarily brings one into evil associations. They go not there for missionary labor,—not to save precious souls, but to gratify idle curiosity, to feast the eyes on vanities.
There is a power in association. The mighty of earth in Church and State have been swayed by it. It has perverted their judgment and warped their decision in important matters. The companionship and association of the righteous have saved multitudes from wretchedness and woe, and from the pangs of the second death, hereafter.
Yet many do not well consider these things. Especially are the young in great danger here. Led on by impulse, false hopes, and fair promises from the unconverted, the young Sabbath-keeper connects his or her life-long interests with one who may prove a living and constant impediment to the enjoyment of religion. Repentance then, which comes “too early and too late,” avails nothing. A little sound and safe counsel from men and women of sanctified judgment would, if followed, avail more than many tears shed when too late. On the formation of these relations the apostle’s voice is, “Only in the Lord.”
Dear brethren and sisters, have we backslidden from the Lord? He kindly counsels us, “Return, ye backsliding children, and I will heal your backslidings.” “I will heal their backslidings, I will love them freely.” “As many as I love, I rebuke and chasten; be zealous therefore, and repent.”
And again the soul-inspiring promise is, “Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee.” Isa. 26:3. Bless the Lord, O my soul; we may have peace in God and growth in grace.
A. S. HUTCHINS.

KEEP A LIGHT IN THE WINDOW.

Keep a light in the window burning, Faint though its glimmering be; It may lighten some homeless wanderer, Tossed upon life's dark sea; It may whisper thoughts of comfort And hope to the sinking heart, Of the beacon that fadeless gleameth, When the sunbeams of earth depart.
Keep a light in the window burning Brilliantly for a sign That upon you the “God of Israel” Maketh his face to shine, Hoping some long-lost brother, Waylaid in the path of sin, May descry its welcome glimmer, And joyfully enter in.
Keep a light in the window burning, Ye who in the Lord rejoice, And with hopeful souls are waiting For the sound of the Bridegroom's voice, Till the light of his glorious presence Extinguish the feeble ray; Like the morning star it shall vanish In the light of the “perfect day.”
—Sel.

THE DISCIPLINE OF LIFE.

By Mary Martin

How many times are we led in a way that we know not of. Our Teacher assigns us one lesson to-day, another to-morrow, and so on through the journey of life, with unerring wisdom choosing for us, where we, with only human wisdom, should be very liable to make sad mistakes. The child at school who without hesitation recited his tables in addition yesterday will find to-day’s lesson in subtraction, while he who counted marbles, made paper balls, and multiplied six by four to make twenty, will not recite in division to-day. If our lessons are often repeated, we need not be at a loss for the reason.
The day was fair, and the wind favorable—all things promised well for a pleasant trip and safe return. Ten o’clock, and all is well. How thoroughly we understand navigation. Clouds arise, the breeze freshens, and waves run high. Our self-gratulation is lost sight of, as we cling to a floating plank, all probabilities indicating that the night will find us resting on coral beds instead of the downy ones in the home nest we left this morning.
If temptations never came, or if we never yielded to them, we should consider ourselves very strong. Perhaps we are trusting in ourselves rather than God, and our fall is to teach us, not that we have need to despair, but that “of yourselves ye can do nothing.”
Last evening the curtain was raised, and we saw unlimited confidence and trust basely betrayed. How we shuddered! Perhaps some grieved and wept, but how many said in their hearts, “I thank thee that I am not as other men are.” It was best that we should be undeceived; but was our character perfected by the exposure? This morning some trifling circumstance occurs that rends the veil, revealing our own hearts. Well may we sicken and grow faint, but our Father saw that this was even far more necessary than the lesson of last evening, and his hand proffers the cup of cleansing, even the blood of his dear Son. Do we judge ourselves unworthy of such a gift, and sink in despair, or accept and feel the work of healing wrought from day to day?
No wise parent would seek to perfect his child’s knowledge of Greek, Hebrew, music, or painting, while mathematics, history, and geography were lost sight of; neither does our Teacher educate us in one branch to the exclusion of all others. He knows that we must die before we can live. “Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” We feel a hand laid upon us, guiding here, restraining there—our fairest hopes are blasted—our dearest plans thwarted. The ominous rumble is followed by the earthquake that rends the ground beneath our feet. A deafening crash paralyzes our every nerve. Not only has everything desirable been engulfed, but life itself is gone.
“The Man of Calvary” has, in his death, the crowning act of his inimitable life, left a lesson for each student in the school of Christ. The years of his earthly ministry were filled with words and deeds of disinterested benevolence, compared with which the best human efforts seem insignificant; but his spilled blood was the fountain designed to purify the world. “He poured out his soul unto death,” and gave his life “an offering for sin” for us. “Christ the Consolation,” sweet words realized unto us when we fall beneath the chastening rod—to die. Then the Father’s hand again quickens the life-current and the death struggle is succeeded by a subdued and holy joy. A new era has dawned, and we adopt the language of the apostle Paul: “I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”
Now we “see through a glass darkly.” We cannot measure the mind of the Infinite, or understand at a glance all his plans and purposes. The good results which might be secured are often worse than lost through perversion. We grieve over the pain, sinking beneath the blow, when we should seek out the cause, and be profited by it.
We have a delicate plant which we wish to train to a trellis. A decaying branch lies at its root. Before we are aware, all its tendrils are twining around the branch, while not one clings to the trellis. We know that decay and death linger in the damp mold where it lies, and so unclasp its clinging hands and place it where, by climbing up, it will grow in health and beauty. We may not be able to do this without severing some of the tendrils, but the hope of a rich after growth solaces our momentary regret. Thus God often deals with us poor mortals. Oh! how reluctant we are to release our grasp. We choose the damp earth-mold rather than the clear dry atmosphere of heaven. Our Father sees the discipline we need, and in his providence lets circumstances come which will separate us from that which is comparatively worthless, positively harmful, or not of the highest value, thus teaching us to look up to Him. When the tendrils are broken, shall we not recognize the hand that never smites but for our good, kiss the falling rod, and climb up where Heaven’s purer light can fall upon us?
Our words are weak and inexpressive, utterly failing to convey our better thoughts; our minds are narrow, we see only the bitterness of the chastisement, while the great designs of the Infinite, because not wholly unfolded, lie so far out of sight that we pass them by. The angel with the cup of blessing may be very near, while our blinding tears transmute its white-robed radiance into a dark and vengeful cloud.
The waves take the child’s tiny craft far out beyond the reach of hand or hope of recovery. He throws himself in agony on the white sand, but fails to see the pearl which the receding wave deposited, though it lies beneath his hand. “Men are but children of a larger growth.” God often removes a lesser blessing, bestowing a greater when we have learned submission; and the reason why we sit in darkness without either is not because his hand is shortened or he unwilling to bestow.
Paul might have said, “I put the saints in prison and lent my influence to condemn them to death, I have been so great a sinner it is useless for me to seek God’s face and favor.” But no. Truly repentant for the past, he bravely meets the issues of the present, and leaves a record that has been a light to all succeeding ages. The psalmist might have sunk in the deep mire of the “Slough of Despond;” but from the depths of its deadening darkness he reached forth his hand to the Omnipotent, and his songs of victory may revive our last latent hope.
The loved and loving John was no doubt grieved by the treachery of professed friends, and it was indeed a dark Providence when his emperor banished him to lonely Patmos. But from the mountain grottoes on this rock-bound coast comes a voice telling of closer communion with God than he had ever enjoyed in days made bright by outward prosperity.
We look with him from beneath the cool branches of the “tree of life” across the “sea of glass” to the pearly gateway of entrance. We do not see the steep acclivity we just ascended, the ragged rocks that obstructed the way, or the thorns that grew spontaneously in all the narrow path. “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor,” and feel in our hearts that life’s bitter discipline taught us to sing in notes of triumphal melody, “Great and marvelous are thy works, . . . just and true are thy ways, thou King of saints.”
MARY MARTIN.

SOMETHING MORE IMPORTANT THAN THE SABBATH.

By Orlando Soule

“There is something more important than the Sabbath,” said a Methodist presiding elder, who feared some of his flock were becoming interested in this important subject. He said in his opening remarks that there was no Scripture evidence for first-day observance, and also that the church was very corrupt. Now put these two acknowledgments together. The churches keep Sunday without Scripture authority; they are very corrupt. What makes them so? Is it not because they are “teaching for doctrines the commandments of men?” Matt. 15:9.
Again, he said that the first day of the week should be observed because Christ rose from the dead on that day; but afterward he concluded that all that was required of us was to keep a seventh part of time. Is it a fact that we are to keep the resurrection day, and yet a seventh part of time is all that is demanded of us? Was Christ raised from the dead on a seventh part of time, and no day in particular? Or can we celebrate the resurrection of Christ on simply one day in seven? One of these theories devours the other. O consistency, thou art a treasure.
Finally, as a closing argument, he said there was something more important than talking about the Sabbath; repentance, for example. Now what can be more important than to obey the Lord? Nothing; for “to obey is better than sacrifice, and to hearken than the fat of rams.” 1 Sam. 15:22. But admitting that we are to preach repentance, what is the first step to be taken? If we follow the example of the prophets, or of Christ and his apostles, it will be to show men their sins. And how shall that be done? “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” 1 John 3:4. Paul says, “By the law is the knowledge of sin.” Rom. 3:20. “I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet.” Rom. 7:7.
Thus the man who preaches Bible repentance is obliged to set before the sinner at the very beginning the law of God, which is as a great mirror, into which he may look and see his defects. Has the Lord ever abolished one of these commandments? No. He commanded his covenant “to a thousand generations.” 1 Chron. 16:15. Has Christ? No. Luke 16:17: “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Have the apostles? No; Rom. 3:31; Jas. 2:8–11; John 5:2, 3; Acts 25:8. Then it is not changed at all; and one of the first things to be held up before the sinner is God’s sanctified rest-day; yet the cry is, “There is something vastly more important than the Sabbath.”
Are not these the priests that cause many to stumble at the law? Mal. 2:7–9: “The priests’ lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts. But ye are departed out of the way; ye have caused many to stumble at the law, . . . saith the Lord of hosts. Therefore have I made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.” ORLANDO SOULE.

Social Christian Culture.

By S. M. Spicer

Christianity, practically considered, embraces all our duties to God, and to our fellow-beings; hence has a comprehensive character, seldom fully appreciated. True Christianity must have both an internal and an external development, and must be cultivated in this two-fold direction—clinging to Jesus and looking heavenward—yet reaching earthward, seeking to lift up fallen humanity into the blessed light. Christianity breathes of its heavenly origin in its internal, heart-purifying, life-sanctifying power; but it breathes out a pitying, loving Saviour in its social character, reaching out to seek and save the perishing.
From early history we find the church established as the immediate outgrowth of Christianity; and it is clear that the great Founder of this social compact designed it to be a very important if not indispensable conservator of his religion. This bond of Christian union seemed very necessary in early times for mutual strength and protection, as well as improvement in Christian graces; and through all succeeding ages, down to the present time, it holds the same essential place as a means of Christian development.
Do any claim that Christianity has no necessary connection with the church, let them read again its early history, when those first apostles, after that wonderful baptism of the Holy Ghost, preached with such power that upon the same day about three thousand souls were added to them, that is, to the church; for we read in the same connection that the Lord added to the church daily such as should be saved; hence it is God’s own institution.
Let us study carefully that early history of the church. Behold what a demonstration of converting grace we find in that great Pentecostal awakening, which first established in name the church. And was it not a Christian church, planted under those direct breathings of the Son of God? Behold the wonderful conversions of heart and soul and even of pockets, so that all could be given up, and consecrated to Christ and humanity. Love to God and love to man was the summary of the moral law, and now it was taught as the essence of religion. Was not that a model church, all glowing with Christian love, unwavering zeal, moral courage to stand persecution, manifesting universal benevolence and a willingness to work in the vineyard of the Lord, as the Spirit gave them utterance, in praying, singing, reading, and prayer?
Did not social Christian culture flourish there? Yea, and a world of sinners looking on, being convinced of the truth, trembling, cried out, “Men and brethren, what shall we do to be saved?” then was the church the power in the world—a savor of life unto life.”
Thus Christians worked and grew strong in the Lord—so mightily grew the word of God and prevailed—and so the church was established upon the Rock of Ages, and has withstood the battling tide of persecution down to the present time, and to-day it lives to hold up God’s banner of truth to the unbelieving world.
But the great solemn question of to-day is, Does the light still shine as brightly from the towers of Zion? Ask not simply, Is the watchman still faithful, unwearied, proclaiming the glad tidings? but, Is the Christian at his post, with willing heart and hand, to help hold up the banner of Christ? Is he ready for every social Christian duty—to sing praises, pray, persuade the impenitent, and humbly fill the place God has appointed?
Social Christian culture requires social activity in all the members of the church, as well as in the minister. The Christian cannot improve without diligence in discharging duty; for this is God’s ordained means of life and growth; and the various exercises of social worship should have reference to improvement in all the Christian graces. It should be remembered that each one must discharge his own duty, if he would receive a blessing—conscious approval at the present and increased strength for future effort. Neglect of duty is the first and continual cause of decline, weakness, and death among professed Christians; every neglect casts a cloud upon the Christian’s horizon, and habitual unfaithfulness may soon exclude the last ray of heavenly light, leaving the soul in darkness. There is no improvement nor safety except to stand continually at the post of duty. Happy is he who walks so closely with Jesus as ever to enjoy the light of his countenance, and the blessed consciousness of growing more and more into his likeness.
Let no one claim that connection with the church is of no importance to the Christian—that he can live just as well in seclusion, alone with God. Many sad failures prove this a mistaken opinion. The very nature of religion requires outward expression, as well as spiritual communion with God. It inclines to sympathy with all Christians, and thus to the church; and proper church relations prove to the individual both a strengthening and a restraining influence, without which it is difficult to remain steadfast, “always abounding in the work of the Lord.” Without the strengthening, encouraging influence of social worship, how soon love and zeal waver, in spite of the strongest resolutions to keep near to God in secret prayer. The law seems irresistible; continued inactivity brings death and finally death. Hence it is a most unfortunate position for the Christian to stand aloof from church relations, whether from choice or necessity. It is to be exposed, unsheltered, to the chilling storms and to the prowling enemy of the soul.
To live religion covertly is a contradiction; for its nature is not to cover itself with a bushel, but, with a genial, heavenly light, to shine out and bless this sin-darkened world. The first inspiration of religion is to reach out unselfishly, to love and save others. Who does not remember that, when first made to feel a Saviour’s dying love, the first impulse was to lead others to taste the heavenly feast? The heart language was,
“Then will I tell to sinners ’round What a dear Saviour I have found.”
And so long as the convert enjoys this fullness of love, he will spontaneously fulfill the command: “Go work in my vineyard.”
This field of labor extends, both within and without the church; and here we will turn our attention to the Christian work and culture outside of the church. In every-day social life is an ample field for the exercise of Christian graces. Would we not say that religion was a familiar guest and not so generally a stranger in the social circle; that the name of Jesus was the dearest household word, and the good news of salvation the most welcome theme. We read in the Holy Book of a time when “they that loved the Lord spake often one to another.” Thus it should be now, in our every-day greetings—kind inquiries of Christian interests and hopes, and cheering words of spiritual prosperity. Thus would Christians cultivate sympathy and harmony in heart and life, and thus convince the world of the beauty and power of religion.
Were such the frequent inspiration of common conversation, how would the usual current of social intercourse be purified from gross profanity, from vain and empty nonsense, and become truly the exalted medium of improvement and intelligent social enjoyment. Why is it that we can so freely speak of every worldly consideration and interest, and yet find it so difficult to speak familiarly of religion? Is it because we love the world better than we love Jesus? While this is too sadly true in many cases, yet much is owing to a lack of social Christian culture. It might seem impossible to correct this fault in the full-grown habits of society, yet with a proper leading influence, the younger portion of community might be trained up to a far more noble and profitable standard of social intercourse. Here we may say that the parent has a most solemn responsibility in guarding and directing the conversation, the associations, and amusements of the young. Let parents cultivate a Christian solicitude and watchfulness over all the associations of their God-given treasures. Let them provide amusements of a noble as well as interesting character; then may the low and vicious be avoided.
But far more than conversation is included in social Christian culture. In all the acts of life and common dealings one with another, Christian principles—kindness, truthfulness and honesty—should shine out so clearly that the unchristian world may be constrained to respect religion and its divine Author. Let pure religion be daily lived outside of the church, then would its holy influence be felt, molding and controlling all the interests of society.
S. M. Spicer.
(Concluded next week.)

OUR ESCHATOLOGY.

Under the above heading is published, in Scribner’s Monthly, for July, an article by an “orthodox minister.” Some of the arguments, a portion of which we give below, we consider unanswerable; and yet, singularly enough, the writer totally misapplies them. The arguments, however, are none the less good in themselves, and we lay them before our readers:—
“The specific purpose of this article is to consider only so much of what is usually included under the above heading as relates to the final condition of the dead, and to show that the current theories upon this subject are unreasonable and untenable.
“The traditional and common belief respecting the final allotment and experiences of men is that there are two distinct states—one of unmixed, interminable woe; the other of unalloyed, eternal happiness. But the last cannot be true unless the first is false. That is, the endless punishment of the lost will render perfect happiness in Heaven impossible, because, for the redeemed to be perfectly happy while the unsaved are completely and irremediably miserable, implies the destruction of those faculties of the soul which are essential to its existence, viz., perception, memory, and moral sensibility.
“The primitive suffering of vast multitudes will be known by the redeemed, if they retain their ability to perceive facts. Now, unless they have lost their moral sensibility, unless they have lost that pitying love and tender sympathy for their kind when in suffering, which most fits them for Heaven, they will have sentiments of grief, of sorrow, amounting to positive pain, as soon as they are aware of the fact that many, and perhaps some of their own relatives and friends, are suffering in hell. If this be so, there will be an alloy in their happiness, and, therefore, it will not be perfect. . . .
“But the most repulsive feature of the current eschatology is that it makes God a particeps criminis in this heartless indifference to the woes of the lost, by affirming that the ever-present view of the irremediable suffering of millions of his own offspring will not produce a ripple of disturbance in his infinite happiness. It not only represents God to be cruelly indifferent himself, but solely responsible for a like indifference on the part of the blessed to the sufferings of their fellow-beings, by ascribing their inhumanity to their ‘acquiescence in the will of God.’
“Now, it is plain that this is a gross misrepresentation of the divine character. The foundation principle of a correct system of eschatology is that, notwithstanding the existence of sin and the punishment of sin, God is, nevertheless, always good, always loving and merciful, and always just. No system can be credible which denies that these attributes are always co-existent with God. That there is no hindrance to their co-existence will be evident, if we keep in mind the fatherhood of God, and the likeness of the divine administration to what we conceive should obtain in the methods of the wise and kind human parent. A little consideration will show that love requires both the divine and the human parent to do to and for their offspring precisely what justice requires them to do, and vice versa.
“In this point of view, it also becomes apparent that justice and love in any parent are necessarily co-existent and inseparable; that neither God nor man can truly love his offspring without at the same time being just to them; or be just to his offspring without at the same time loving them. It follows that punishment is as much a dictate of love and mercy as of justice; and further, that punishment is never justifiable unless it is dictated by love and administered in love.”
“No parent or administrator has a right to inflict punishment who cannot do it in love. The conception of an administrator, whether in the family, the civil or the divine government, taking pleasure in the infliction of suffering because it is a just punishment, is revolting to all Christian or refined instincts; such a being would be a monster. And still further, it must be conceded that no one is fit for the high trust of retributive administration in either of the relations just named, who does not come to the infliction of punishment with sentiments of profound regret, and of sincere sympathy and pain, in view of the suffering he is about to inflict. The father who punishes his child with indifference to its pain, or without positive grief, is considered inhumane, if not inhuman. The civil judge who pronounces the sentence without an emotion of sympathy for the suffering culprit, is declared to be unworthy the ermine. Good men look with detestation upon heartless indifference to the sufferings of even criminals. Even so, to conceive of the divine Father and Judge, as consigning his own offspring to interminable and hopeless misery without a sentiment of sympathetic grief, and then turning his back to them forever, never to have an after-thought of fatherly pity for them, is to conceive of a being at once inhuman, ungodlike and Satanical. Such a conception of God effectually demonizes and dethrones him.”—Herald of Life.
Continue reading: “GO THY WAY!” ACTS 24:25