Earlier text: PROMISE TO THE FATHERSTHE PENALTY DONE AWAY.
By Uriah Smith
It is frequently urged that the Sabbath has been done away, because the penalty attached to its violation under the former dispensation, has been done away. Those who urge this objection seem to lose sight of the fatal flaw in their argument; which is, that the same penalty was attached to the violation of every one of the ten commandments that was attached to the violation of the Sabbath, and that the penalty has been done away just as much in reference to the other nine, as in reference to the Sabbath. It is a significant fact that every argument brought against the Sabbath from either the Old Testament or the New, is just as much an argument against all the other commandments of the decalogue. That ten-commandment law is a unit; its ten words are inseparably united, and stand or fall together. The following references show that the penalty of death was attached to a violation of other commandments besides the Sabbath:— Taking God’s name in vain was punished with death. Lev. 24:16. Here are six commandments besides the Sabbath, specified as having the penalty of death attached to them. And Lev. 18:26-30; 20:22, show that all God’s commandments were then enforced in the same manner. But this penalty was all done away with the introduction of this dispensation. Now it is wholly outside of reason, it is unworthy any candid person, it shows but a superficial, one-eyed view of the subject, to claim that the Sabbath has been done away because the penalty has been abolished, and that other commandments, the penalty of which has been done away just as fully, still remain. But some may perhaps query whether all the commandments may not have been done away, because the penalty has been abolished. Have we then no commandments against the acts forbidden in the decalogue? Oh! yes, say some, they have been re-enacted. Then we ask, When? how? where? by whom? How long after the old was abolished before the new was introduced and made binding? This idea of the re-enactment will not stand. It is compassed with difficulties absolutely insuperable. The ten commandments, or even nine of them, cannot be found repeated in the New Testament. The shortest three are given verbatim, evidently because they could not well be given more briefly. There is a reference to the commandments, but no re-enactment of them. It still remains to be explained how the penalty could be done away and the law survive. It can be easily done. All the difficulty arises from overlooking the fact that there were in that dispensation different kinds of laws, and that the principles of the same law appeared in different relations. Thus God gave them his moral law, the ten commandments, as spoken by himself from Sinai, and written by himself on tables of stone. These circumstances sharply distinguish this from any other law; besides, these commandments are called by themselves a law. But, secondly, the form of government was theocratic. The people took God to be their king, and he took them to be his people. As such he gave them a civil law peculiar to them as a people during the time they should bear such a relation to himself; and in that law he incorporated the principles of the ten commandments, and to them, there, he attached the civil penalty of death, to be inflicted by the hands of men. But that people have ceased to be God’s people, as a nation; that theocratic form of government has passed away; that civil law is no longer in force; the penalty attached to it is, of course, no longer inflicted. But the ten commandments stand on their original basis, as the moral law, expressing God’s will to men, just as they stood before. If this distinction should be denied, then we ask, Does any one suppose that when the murderer suffered death in the Mosaic dispensation, he thus paid the full penalty of his crime? Has he no further account to settle at the bar of God? Illustrate this by the laws of our own time. When a man is hanged for murder, or serves out the rest of his natural life in prison, is that the whole of his punishment? Has he not still to answer for his crime at the bar of divine justice? The law of the land says, Thou shalt not kill. He breaks it and pays the civil penalty by hanging or imprisonment for life. But the law of God says also, Thou shalt not kill. And for the violation of that law he is still to answer to his Maker. Now if the penalty of the law against murder should be abolished, and the murderer go absolutely unpunished here, would that affect the law of God, or the man’s accountability to him? Not in the least. Neither does it in the other case. The penalty has been abolished only as the civil penalty of a civil law. The penalty of the commandments as a moral law has not been abolished. For it is still true that “the soul that sinneth it shall die,” and that “the wages of sin is death.” The Lord now leaves it to men to regulate their own civil law, and reserves still to himself the execution of the moral penalty, to be inflicted at the time of which he speaks when he says, “Vengeance is mine, I will repay, saith the Lord.” U. S. SPIRITS OF JUST MEN MADE PERFECT.
By John Nevins Andrews
The eleventh chapter of Hebrews is a wonderful testimony relative to the time of the saints’ reward. It takes up all the Old-Testament saints, and says: “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” Verse 13. And this statement is repeated at the close of the chapter in even stronger language: “And these all having obtained a good report through faith, received not the promise; God having provided some better thing for us, that they without us should not be made perfect.” Verses 39, 40. One of these promises which they did not receive was the possession of the city which has foundations, which is the new Jerusalem. Verse 10. When they died they saw the things promised “afar off.” Paul does therefore forbid the idea that the saints from the time of Abel to his own time had entered into the holy city. They were all in the situation of David of whom Peter speaks thus: “For David is not ascended into the heavens.” Acts 2:34. And Paul says of him: “For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers.” Acts 13:36. The other saints who had died were in the same situation. But does not Paul in the next chapter teach that these ancient worthies are actually now in the New Jerusalem? He says: “But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, . . . and to the spirits of just men made perfect.” Heb. 12:22, 23. The first thing to be noticed here is that the apostle speaks not of perfected spirits, but of the spirits of perfected men. The original is decisive on this. And the next thing worthy of attention, is that the previous chapter closes with the statement that the saints of the Old Testament are not to be perfected till the same is accomplished for the saints of the New. A comparison of Heb. 11:40, with Heb. 12:23, proves positively that these spirits of perfected just men cannot be the body of Old-Testament saints set forth in that chapter. The fact is made more manifest in the original than in our translation, and it is sustained by statements already examined that they received not the promises, but saw them afar off. But there is, however, no contradiction between Heb. 11:40, and 12:23. The latter text speaks of perfected or immortalized just men who were then in the New Jerusalem. The former speaks of the saints who had died before Paul’s time, that they were not to be perfected, that is, immortalized, till those of the New Testament should be. This is true of the body of Old-Testament saints. But there were some exceptions. Enoch and Elijah had been translated, and there were many saints who were resurrected when our Lord arose from the dead. When Paul speaks of Christ in his resurrection state he terms him “a quickening spirit.” 1 Cor. 15:45. He is thus distinguished from the first Adam, who is spoken of in the same verse as “a living soul.” Paul goes on to say that “as we have borne the image of the earthy, we shall also bear the image of the heavenly.” Verse 49. This will be in the resurrection state. The new birth which begins with conversion, and extends forward through Christian experience, is perfected at the resurrection when the just become immortal. And thus our Lord describes it: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.” John 3:6-8. This will be true of every immortalized saint, as it was certainly true of Christ when he showed himself to his disciples. John 20. It was true in Paul’s time, not of all the Old-Testament saints, but of those above named, while those still sleeping in death are not to be thus perfected till the resurrection of the just. J. N. A. Swedish Baptists Give Generously to Missions
THE 20,000 Baptists of Sweden, after being obliged to pay $20,000 a year to the State church, raise $70,000 a year for their own missionary work. This shows a devotion to the work of God which is probably not surpassed by that of any people in the world. It is the reproach of Christianity that its professors give so little for its support compared to their outlay for unimportant causes or unnecessary objects. Rev. H. P. Medes on Religious Hollowness and Troubles
The San Francisco Jewish Progress, prints a recent discourse by Rev. H. P. Medes, delivered in the Nineteenth-street Synagogue in that city, in which are several causes of the troubles which now agitate the world, and among them, that of “religious hollowness.” With all the differences of creed and forms of worship, there is, he says, a substantial agreement in the moral code to be observed; but the trouble is, that “the lives of men do not accord with their profession of religion.” FAITH DEPENDENT ON THE WILL.
By R. F. Cottrell
A man said to me, “I would not believe your doctrine if I knew it was true.” I am satisfied that faith is more dependent upon the will of a person than many think. It is true that faith must be founded on evidence; it comes by hearing; but the will may resist the evidence however strong it may be. Unbelief stubbornly refuses to accept the best testimony, and builds itself up on objections the most absurd and unreasonable. It closes the eyes to the plainest and most manifest truth, and hides under a refuge of lies too flimsy to afford protection; and then concludes, “If I am lost, I am lost in innocence; for the testimony is so weak, and the objections so strong that I cannot believe.” “Search the Scriptures; . . . they are they which testify of me. And ye WILL NOT come to me, that ye might have life.” It is the resistance of the will that keeps men from believing God and accepting the plan of salvation through Jesus Christ. Sinners love sin and hate to part with it; therefore they search for objections to the truth to excuse themselves in their infidelity. It is sometimes said that false professors and false doctrines make infidels. These certainly foster infidelity, and help those who want an excuse for their rejection of the truth to find one which they think is valid, but which in the sight of sound reason is utterly fallacious. If Christians do not live as they ought, it is every man’s privilege to show the world how they ought to live. And if others falsify the doctrines of the Bible, all have the privilege of going to the fountain-head of truth for themselves. The difficulty is the want of a disposition to do these things. It seems more feasible to the carnal mind to find an excuse for unbelief and disobedience. Let the will be submitted to God, and faith will be the result. The carnal mind is not subject to the law of God. It always loves unbelief. But, “If any man WILL DO HIS WILL, he shall know of the doctrine,” God has revealed his will to man in the plainest terms. A willingness to keep the law of ten commandments as they are, is the best thing to enlighten the eyes of the understanding in the search after truth. Those who are unwilling to yield to God and keep his commandments will excuse themselves with some silly objection. Professing Christians who are unwilling to keep the Lord’s Sabbath, follow the same course, and, like the infidel, make some objection which casts the blame of their disobedience on the Law-giver. If men would yield the will to God, they would believe his word. But the man who will find objections, will find them, no matter how unreasonable, silly, and impious they may be. No matter if they impeach the wisdom and benevolence of the Almighty; if he can cast off blame from himself, it is no matter to him on whom it falls. How deep the depravity of the sinful heart. How much better to yield the will to God, and lovingly confide in his word. LIGHT IN THE DARKNESS:
By S. N. Haskell
Men often suffer great depression of mind in consequence of disappointment in their daily avocations or worldly pursuits, in which the honor and glory of God is not involved. It is not this kind of darkness to which we refer; but that which unforeseen circumstances bring to us, because of our connection with the cause of our divine Lord. God's work is not carried forward by might or by power, but by his Holy Spirit. Its prosperity is not, because worldly wisdom, influence, and wealth, are connected with it, nor because outward circumstances are favorable to its advancement; but often his trusting children are brought through the most adverse circumstances to greater victories than were ever attained by mortal man. The darkest nights are not unfrequently followed by the brightest days. Even the dark clouds themselves have a silver lining; and the very circumstances which give rise to so many evil forebodings, are fraught with gems of light, and eventually they result in the choicest of Heaven's blessings. When the mysterious problem is worked out, God's purpose becomes apparent in the advancement of his cause, and the rich experience gained by those whose lives are interwoven with it. When Joseph's brethren sold him to the Ishmaelites, and his heart was wrung with anguish, which found expression in earnest yet unavailing tears and pleadings, he did not realize that God was sending him into Egypt for a wise and beneficent purpose. The false accusation of Pharaoh's wife placed him in prison; but it was not revealed to him that this was the way that God had chosen to make him ruler over all Egypt. He could only see one affliction upon another. And little did either Jacob or Joseph realize that these varied circumstances which gave them so much sorrow, were all designed of God; not only for their salvation from seven years of famine, but to present, by the godly lives of his people and their miraculous deliverance from the furnace of affliction, the knowledge of the true God to a nation of idolators. “How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up?” It is by the straightness of the way that men learn to lean on God. It is when the darkness without excludes from our mortal vision every visible help, that we learn to trust an over-ruling providence. It is the fiery ordeal which brings forth the pure gold. The death of Stephen, when it occurred, appeared to his friends to be an awful calamity to the early church; yet it is a luminous event in the early history of the Christian religion. Search wherever we will, we can nowhere find a more perfect example of a pure and unselfish Christian, than is revealed in the brief record of his life and martyrdom. The glorious manifestation during the last moments of his life, is all the more impressive when contrasted with the death of the first who died of the twelve,—the traitor; and that of Ananias and Sapphira, with whose death great fear fell upon all the church. The glorious kingdom of God's dear Son was founded under gloomy, and the most foreboding circumstances. He himself had died an ignominious death upon the cross; his most ardent disciple had denied him with cursing and swearing. But the martyrdom of Stephen shed a halo of heavenly light upon the Christian pathway. The revelation of a character so pure, in a manner to be discerned by all, while the moral atmosphere was filled with darkness and gloom, was an evidence which none could deny, an encouragement which none could doubt. By it the divine power of the religion of Jesus Christ was vindicated, and made apparent. It was a sure precursor of final victory. To us, who have seen the triumphs of the cross mid a thousand such battles, and who are able to take a comprehensive view of these events, it is not difficult to discern God's over-ruling providence in them; but to the friends and associates of the murdered apostle, this was impossible. Behold them as they view the corpse of their champion and brother, at the feet of the murderers. “And devout men carried Stephen to his burial, and made great lamentations over him.” How much the death of Stephen had to do with the conversion of Paul we are unable to say, but subsequent allusions to it in his after life show that the impression made by it was lasting. And notwithstanding that the persecution raged for a season, the day did dawn when the churches had rest, and when the fact that through this persecution the glorious light of the gospel had been dispersed in many places was everywhere recognized. As we passed down the street, on a bulletin board in large letters was the announcement that laborers were wanted. A large enterprise was under way, and additional men were needed to push the work at this season of the year. We thought of the vast achievements of peace in the last half century—of canals, railroads, steamships, and telegraphs belting the world, and that all was the result of labor; of the grand educational agencies which were polishing the intellects of millions; of the missionary enterprises by which the Sun of Righteousness was rising on the dark lands of the earth; of the millions in America who have not the gospel of salvation, and longed for a bulletin board at the doors of all the churches, on which to advertise for laborers for the Lord’s cause. Laborers wanted! The enterprise of winning souls from sin to righteousness, is great in magnitude, great in importance. It has engrossed the attention and efforts of the ablest, and best of earth, the angels of Heaven, and God himself. It is worthy of the best talent and culture of the age, and he who gives himself to the work will not be debased by having his name among the worthies who subdue kingdoms and work righteousness. The work itself is honorable. While the president of the railway may look down upon the poor man, who, with shovel and pick, builds the track, or upon the brakeman of the train, yet not so is it in the highway of holiness. The Master is the personal friend and companion of all who toil in the way. Labor there ennobles, toil cultures, and heavy burdens bring increased strength. The employment is inviting. No other work so fully satisfies. The work is not in vain. Happy results are at times quickly attained, while the causes, far-reaching in character, bring glorious fruits in after days, and years. How truly this is seen in the case of Bible worthies and in others. Their influence is widening and deepening, like the waters in the prophet’s vision. The consciousness that glorious work is being done, gives courage and joy to the laborers. The compensation is sure. “He that reapeth receiveth wages.” “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Not gold, and earthly palaces, and sumptuous feasts are promised, but “bread shall be given, and the water shall be sure.” If homes and friends are forsaken for the kingdom and toil, an hundred fold of homes, and dear, true souls, will be given in return, with life everlasting. The daily reward is abundant, while the glory, with occasional foretastes thereof, is thrown in as bounty. So satisfactory is all this, that no one who does well ever complains of the fare or the pay. Laborers wanted! It is the Lord’s economy to bring souls to glory through human agencies. As in nature, so in grace, we are mutually dependent. Nathaniel was called to the Master by Philip. In every highway and byway, souls are in sin and sorrow, and in need of some one to say, “Come, thou with us, and we will do thee good.” Vast throngs of lost sinners are wandering in the dark, to the brink of a fearful precipice. Men and women, with lamps trimmed and burning, are wanted to go after them. Some are stumbling now. It will soon be too late. “The King’s business requireth haste.” O ye idlers, go after the lost. You can save them if you will. Do not let them perish. Laborers wanted. Men and women who have been born of God, and sanctified by the Holy Ghost, in whose souls is a power impelling them to rescue the perishing. How sad the reflection, that thousands who might be useful and noble, are idling away their time, sinking their manhood, dwarfing their intellectual powers, and smothering their soul-life, because of their unwillingness to enter the service of the Saviour, for the reward given to the righteous. Still laborers are wanted. Let it be rung across the continent, and around the world; wanted everywhere, laborers in Christ’s cause. The work is great, and glorious, and the wages sure.—Methodist. WASHINGTON CO., ALABAMA.
By J. M. Elliott
In company with Eld. Taylor, held meetings in this county the fourth Sabbath and Sunday in March, and remained until the first Sabbath and Sunday in April. A church of ten members was organized, and a leader appointed. They have also a Sabbath-school, provided with the necessary officers. Their church building, which is nearly completed, is a very good one for this country. We met with them again on the third Sabbath and first-day in April. The people turned out quite generally, and our meetings were good. Eld. Taylor baptized nine persons; and two others, who were not prepared for baptism, will unite with them in church fellowship at Eld. Taylor’s next appointment. On the 8th of May, I start for Gadsden and Atalla in the northern part of the State, where Eld. Burrill and myself labored three years ago. Some fruit of that labor still remains; and I hope, by the help of God, to accomplish good. Eld. Taylor starts to-morrow for Mississippi, where I have been laboring some time. Pray for the prosperity of the cause in Alabama and Mississippi. Nebraska, Silver Creek.—April 28, Bro. A. J. Cudney writes: “There was a church organized at this place the 18th, consisting of eleven members. Nine were baptized. More will unite soon. A church was organized at Columbus, the 23d, consisting of fourteen members. Thirteen were baptized.” Michigan, Hartwick, Osceola Co.—Bro. D. A. Wellman writes, May 5: “April 23 and 24 the Disciple minister spoke against us on the law, Sabbath, and state of the dead. We reviewed his discourses, and the result has been favorable for the cause. I have since baptized twelve, and organized a church of thirteen members. May God bless these brethren, that they may be an honor to his cause and make sure work in overcoming.” Cedar Dale, Sanilac Co.—Bro. Albert Weeks writes: “The organization of the church at this place was completed yesterday by Eld. R. J. Lawrence. The church consists of thirteen members. An elder and a deacon were ordained, and two persons were baptized. Others were received on their former baptism. This is the first Seventh-day Adventist church organized in this county, and we know of but two others who are keeping the Sabbath here. We hope and pray that this little church will be as a city set on a hill, that cannot be hid,—a light that will attract others to the truth of God.” Missouri, Union Point.—Eld. J. G. Wood reports: “We have just held a two-days’ meeting with this church, about eight miles from the Point, at Flat Rock, where we have held meetings occasionally for about a year. Here we also met strong opposition last July. Nevertheless, the truth has been steadily gaining ground. Upon receiving baptism, seven united with the church, six of whom were heads of families. Others are interested, for whom we feel hopeful.” Kansas, Alta.—April 25, Bro. G. H. Rogers writes: “God has abundantly blessed the word spoken here, and made it quick and powerful. Many who had been backslidden, rejoice in a new hope; some who had given up to despair, now trust in God; and the influence of the Holy Spirit sweetens the prayer and conference meetings. Five more have accepted the sure covenant, and the company now numbers twenty-six. About $25 worth of books have been sold, and $35 worth of periodicals taken. Weekly prayer-meetings have been established, and a Sabbath-school of forty members has been organized. The lessons in the Instructor are used. They have a good tract society. Teetotal temperance principles have been adopted. Some who have not embraced the truth are almost persuaded.” Missionary Service and the Average Length of Labor
ABOUT ten years of active work is the average of all the missionaries sent into foreign fields. Some die early and others labor on for near fifty years. Go ye into all the world and live out the gospel. One day last summer a temperance lecturer was being driven from one town to another, where he was to hold a meeting in the evening. His friend, in whose carriage he was riding, and who was most zealous in everything associated with temperance, was asked, “How is it that you, who have never felt the tooth of the serpent, should always be so ready to make sacrifices for the good cause?” He gave a quick, searching, telegraphic glance at the speaker. A tear gleamed in his eyes as he said, “One reason why I wanted to ride with you was to tell you the story of a most important crisis in my life. “I was born in the year 1823. My father was a very intemperate man. The most of his time was spent in the tavern in my native town, or at a village tavern about three miles distant. We often suffered for the necessaries of life while my father poured all his earnings into the tills of those two tavern-keepers. My mother was quite expert with her needle, and thus kept the wolf at bay by her industry and close economy. Our little home had been left to us by my grandfather in such a way that my father could not spend it or deprive us of a shelter. We kept a cow, which furnished a large share of our living. The family consisted of myself and three sisters. “One day, when I was about seven years old, my father went to the tavern, and while taking his accustomed drink discovered that some one had spoken of him as a common drunkard. He furiously demanded of the landlord the name of the person who had said this, and the fellow replied, ‘Your wife knows all about it.’ He came home infuriated with drink, and began abusing my mother in language which it makes me shudder to remember, she protesting that she did not know anything about it. Finally, his face purpled with passion; he dealt my mother a terrible blow, which prostrated her bleeding and insensible to the floor.” Here the relater broke down completely, bursting into tears. After a moment, he said, “I hope you will pardon my emotion; but now, after a period of nearly fifty years, I cannot refer to this picture without the sad, suffering face of my mother, rising before me. My sister shrieked, ‘Oh, father, you have killed my mother!’ Affrighted, I sprang from my bed, and ran to the barn and hid myself. When daylight came all was still in the house, and I crept back to find that my grandmother had gone to seek a doctor, who, finding my mother in a critical condition, told my father, who had just risen from his drunken slumber, that he would certainly be punished for his violence. He gathered what few clothes he had together and absconded, leaving us to get along the best way we could. When my father had left the house, my mother tenderly drew me to her breast, and, with the tears streaming over her cheeks, made me promise never to drink a drop of liquor while I lived, and sealed that promise with a passionate kiss, which left an indelible impress upon my heart. For nearly fifty years I have kept that pledge. That summer we got along comfortably. “With the help of our neighbors we cultivated the little patch of ground, and with our cow we did not suffer for food. My mother raised a flock of turkeys also, with the sale of which she hoped to obtain means to purchase our shoes and other necessary clothing for winter. There was to be a militia muster near the village. The landlord of the little tavern I have spoken of came to purchase our turkeys for that occasion, offering a good price, which my mother gladly accepted. He put them in his cart, and handed my mother a bill which my father had contracted at his bar, and jumping into his cart, drove away as fast as his horse could go. “My poor mother stood there dumbfounded, and bursting into tears, walked into the house. Early and late all that autumn she worked, sometimes till past midnight, to get our winter clothing, and I went bare-foot until the snow covered the ground before she could purchase our shoes. Oh! when I think of my broken-hearted mother, and my sorrow-laden childhood, do you wonder that I am a radical temperance man?” It seems as if God’s retribution followed that tavern-keeper. He died a poor loathsome drunkard, forsaken of God and man.” ABSTINENCE, OR MODERATION?
Dr. Crosby has done the cause of temperance much good where he did not intend it, though in the line of his intention he did it no good whatever. His lecture, which he singularly styled a calm view of the temperance question, has called forth reviews and counter lectures which have made a valuable addition to temperance literature. Dr. Crosby asked the question: “What chance would a young minister of my views on temperance have in the Elmira district as a candidate?” To this Dr. W. E. Knox replies in the Evangelist as follows:— “No young minister is catechized as to his temperance theories on admission to Presbytery or on installation over a church. If his heart is in the work of piety, and morality, he will find none of us hypercritical on questions of theology or reform. We differ among ourselves as to interpretation of Scripture relating to wine and the exact basis on which the temperance reform shall be promoted. A minister may have one, or a dozen kinds of wine in his Scripture exegesis; he may hold to total abstinence as a virtue or an expediency; he may adopt the pledge or decline it, and meet with the widest toleration. I have never known any man ‘oppressed’ for his views in this thing, nor the first word of intemperate debate in any of our Presbyteries or Synods touching this subject.” “Yet, I will say frankly in reply to Dr. Crosby’s question, that while a minister might hold to his views on temperance, and yet be kindly received in our churches, I am quite sure no minister could give such expression to his views, whether on temperance or any other topic, without strongly prejudicing his case. The brethren who have differed from Dr. Crosby, are characterized by epithets, I would not have believed any clergyman would put in writing, much less in print, with his own name subscribed as author. They are ‘savages rushing on truth with a howl.’ They are a ‘rabid pack with blows and bites.’ They are ‘Baalites, who go for them as wolves for a wounded brother.’ He says that ‘Clement dared to write in The Evangelist, an article on Does Prohibition Prohibit? and straightway their fangs were in his hide.’ The only person this coarse description can intend, is my excellent and amiable friend and brother, Dr. Anson Smyth, of Cleveland. The harshest word he uses with reference to ‘Clement’ is the one where he fears that the writer has ‘made a mistake.’ Yet this entitles him to the description Dr. Crosby gives of a mad dog with his fangs in the hide of his victim. He cannot refer to the replies of other men just as worthy as Dr. Smyth have made, but as a ‘chorus of barks,’ a ‘hullabaloo,’ a cyclone, a bellowing tempest, as so much ‘rant, cant, and nonsense.’ We country ministers stand amazed at this exhibition of refinement from a learned city clergyman and Chancellor. “He says in his exaggerated way, that he has hundreds of letters which testify to the ‘bulldozing of ministers by this tyrannical teetotal craze.’ It would be a curiosity of literature to read them, but I suspect he will prudently refrain from publishing them.” [The following temperance hymn we give as a specimen from a hymn book which was lately printed at this Office for the Marshall Islands. Brother Whitney, the Missionary who procured the work, said it was difficult to translate, so that he could neither recommend the translation as good poetry nor as a full expression of the original.—Ed.] 1 Elon limen ro rej maro,
Litok wot non kij;
Dren in wut, im dren in aibij,
Im bar einwot ni:
A e nana dren in karek,
Men in mon armij;
Laplok maro me rej irak,
Im ej tel non mij. 2 Rom im jin rej mone armij,
Im bar einwot bir,
Im non ro rej irak makij,
Intan e naj air:
Inem jolok dren in karek,
Im kejbarok kij;
Bwe me armij jino irak,
Ej tel ir non mij. 3 Elon nan ko ilo Baibel,
Rej katakin kij,
Bwe rej intan ro rej karek,
Im bwe re naj mij;
Aet Ej ba bwe re ban drelom
Ilo jikin mour;
Re naj ilok iben Setan,
Non ijo jikin. 4 O emon jen otemjelok.
Kalimur non dron,
Bwe jen jab in drio irak
Rom, ak bir, ak jin:
Im bar dren ko dren in karek,
Ren jab mone kij;
Nanin bwe bwe ro rej irak,
Bwe rej tel non mij. There is drink for all the thirsty,
Freely to us given;
Cocoanuts and good well-water,
Also rain from heaven:
But all liquor it is poison,
And it doth deceive;
Those who drink it grow more thirsty,
And it leads to death. Rum and brandy will deceive us,
Also beer the same;
Those who drink them their reward is
Misery and shame:
Then throw away the liquid poison,
Gin and beer and rum;
For to those who drink it often
Death will surely come. Much is written in the bible,
Telling us the truth;
Woe to those who love to linger
Near this cup of death!
Yes, it says they ne'er shall enter
Through the gate of heaven;
But to go away with Satan,
Is their portion given. Let us all combine together,
And our pledge be given,
That we'll neither drink nor handle
Rum or beer or gin:
Other kinds of liquid poison,
Let them ne'er deceive;
O what fools are they who drink them!
For they lead to death. Hayes Administration Bans Liquor Sales at Military Posts
ONE of the wisest acts of President Hayes’ administration was done almost on the last day. It is forcibly put by the Interior as follows: “The order prohibiting the sale of alcoholic liquors at all military posts and reservations of the government, is in fine keeping with an administration which has been noted for its purity and cleanliness. Such an order lifts the barrack and camp to a higher level. It takes away from many men the only temptation which forced them from the walks of civil life, and removes a fruitful source of courts-martial and insubordination. Once issued, the order will not soon be annulled.” CHILDREN POISONED WITH TOBACCO.
In one of the schools of Brooklyn, a boy thirteen years old, naturally very quick and bright, was found to be growing dull and fitful. His face was pale, and he had nervous twitchings. He was obliged to quit school. Inquiry showed that he had become a confirmed smoker of cigarettes. When asked why he did not give it up, he shed tears and said that he had often tried but could not. The growth of this habit is insidious, and its effects ruinous. The eyes, the brain, the nervous system, the memory, the power of application, are impaired by it. “It’s nothing but a cigarette,” is really, “It’s nothing but poison.” German and French physicians have protested against it, and a convention of Sabbath and secular teachers was recently held in England to check it. It was presided over by an eminent surgeon of a Royal Eye Infirmary, who stated that many diseases of the eye were directly caused by it. Parents, save children from this vice if possible. Do not allow them to deceive you. In future years they will rise up and bless you for restraining them.—Christian Advocate.