The Review and Herald, Review and Herald, Vol. 47, No. 20.
DARWINISM EXAMINEDPage 1
Earlier text: THIS GENERATIONTHE “CONFERENCE ADDRESS.”
By Roswell F. Cottrell
To me this address has been most interesting and encouraging. It is cheering to hear how God is causing the truth to be introduced and take effect in the various nations of the earth, as well as in almost every State of our own country, calling the humble poor, the pious of all creeds, learned men, ministers, and professors of universities, to embrace the down-trodden truth of God, and unite with us in proclaiming it. It is the Lord’s doing, and it is marvelous in our eyes! When I look back to the state of the cause twenty-five years ago when I embraced it, think of the little handful of those who then believed that the time had come to preach this last most solemn and important message, and compare that with the present, see the increasing evidences of the truth of our position, as well as accumulating numbers, strength, and facilities, I can but feel grateful to God that he gave me to see and embrace this cause in its feebleness, and that, though so unworthy, he has kept me still and suffered me to have a place with his people, and is answering my earnest prayer that I may still have some part in his work. And the state of our College is not the least interesting feature of the work. And the success of the efforts of the Boarding Club, in furnishing good, healthful board at so moderate a price, is not the least recommendation of this institution. A health reformer who is obliged to take his chances with various people, from place to place, can hardly refrain from coveting the advantages of the healthful and regular diet of the students of this school. I will not envy, but congratulate them upon their advantages. And may God still bless abundantly our school, and those who labor for its success. Blessed be God for what he is doing! A Turkish Outbreak, Which Will Render Foreign Interference Necessary
LONDON, May 10.—The following dispatch has been received here from the foreign governments having consuls at Salonica in regard to the recent riot in that city, whereby the French and German consuls were brutally murdered, and the American and Italian consuls grossly insulted and their lives endangered:— “While at the railway station the attention of the American consul was called to a young and beautiful Christian girl surrounded by a crowd of Mussulmans, and who was calling for assistance and protection. The Mussulmans were trying to forcibly conduct her to a mosque. The American consul interfered, taking her under his protection, and at once set about finding out to what nationality she belonged. In the meantime, word had been separately dispatched to the French and German consuls informing them that a Christian girl of their nationality had been forcibly taken to the mosque. On this information they at once went to the latter place, where a large mob had congregated. No sooner had they reached it than they were fallen upon by the infuriated Mussulmans and brutally beaten to death.” “The Porte has sent the following contradictory statement to the Ottoman ambassador at London: ‘A number of Mohammedans had congregated at the Salonica railway station for the purpose of meeting a convert to their faith, as is their custom, and conducting her to the residence of the governor-general. When the train arrived the United States consul, with about 150 persons, was in attendance, and as soon as the convert stepped from the cars they rushed up to her, tore off her veil and mantle, and forcibly conducted her to the residence of a Christian. The exasperated Mohammedans appealed to the governor and demanded that the girl should be brought to his residence. He learned that the consuls of France and Germany had entered the mosque, around which there was an excited multitude, and at once went to their assistance, with the intention of securing their withdrawal from the mosque and quieting the people. When he reached there the mob was beyond his control. Bars were wrenched from the gratings, and the consuls were struck down and beaten to death before his eyes, although he attempted to save them by interposing his own person. The mob was subsequently dispersed by the troops, and the guilty parties arrested.’” “Various other conflicting dispatches have been received. One is that the American consul conducted the young lady to his consulate, which was immediately besieged, and that the French and German consuls, each learning of his danger, went to his assistance, and on the way were attacked and murdered, the American consul being saved by troops sent to his assistance by the governor, at the request of the Italian consul. Another dispatch says that the Turkish troops refused to move when requested to quell the riot by the Italian consul. Still another telegram states that the French and German consuls were dragged from the streets into the mosque and there sabred before the arrival of the governor, but previous to the assault on the German consul he was compelled to sign an order on the American consul for the release of the convert.” “It is thought in Berlin that these difficulties will prove fatal to Turkey, as the interference of the great powers of Europe for the protection of Christians is unavoidable, as the Porte is powerless in the matter. The German government is reported to have consented to an offer from the Porte to give satisfaction for the Salonica outrage, providing the conditions are immediately complied with.” “The German corvette Medusa, and Russian, Austrian, French, British and Italian men-of-war have been ordered to the scene of the troubles immediately.” Accounts of the outbreak and excitement at Salonica differ widely. It is evident, however, that a breach has begun between the Christians and the Mussulmans that will render foreign interference necessary. Naval vessels of five or six different governments have already been ordered to Salonica. The officers of these vessels will act in unison, and any further outrage on any representation of a foreign government will probably be followed by a prompt and effectual bombardment of the city, without waiting for special orders. TESTIMONY FROM THE SWEDES.
The following is translated for the Review from a communication written by our Swedish brethren in Lake City, Minn.— “We would first lift up our hearts in joy and gratitude to God for the precious promises he has given us in his word and that we are permitted to see and feel the fulfillment of these promises. He has said, ‘Call upon me in the day of trouble; I will deliver thee,’ and we can say, that he has done this, and we will not forget to praise him therefor. “We would then express our heartfelt gratitude to our American brethren for all the care and toil they have expended for our good. It was a great joy to our hearts to read Bro. Butler’s testimony in our Swedish paper, the HAROLD. We feel very grateful to him therefor; we wish to know the truth, for the truth shall make us free. Keep on, brethren, your work is not in vain nor fruitless. We believe in and watch for the soon coming of our Lord and Master, when he will say to those who have been faithful in his service, ‘Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord.’” The Resurrection.
By D. Dowler
“And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, . . . and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” Rev. 20: 4, 5. The subject brought to view in the above language is thought by some to be not only mysterious, but uninteresting. We should not forget that the resurrection is and has been the hope of the church. It is a subject upon which the Puritanic fathers did not forbear to speak. Charnock did not hesitate to preach the millennial reign, new heavens, and new earth. Richard Baxter made a barbed arrow of the coming of the Lord, and thrust it into the very consciences of sinners. Two modes of understanding this text have been proposed. Albert Barnes says the resurrection here brought to view is a resurrection of principles. Would any man believe that to be its meaning unless he had some unscriptural doctrine to defend? Scripture is often read by men who are thinking what it ought to say instead of what it does say. How plain it appears that this is a resurrection of men. The rest of the dead lived not again. Does this mean a resurrection of dead principles? the resurrection of dead doctrines? No; it means men. I once heard a minister preach that the resurrection here meant to be born again, to be regenerated, and so have a resurrection from dead works by the resurrection of Christ. But how can this metaphorical interpretation agree with the literal fact that the rest of the dead live not again till the thousand years are finished? For if the first resurrection spoken of here is a metaphorical, or spiritual, or typical resurrection, then the next verse where it speaks of the resurrection must mean a spiritual, metaphorical and mystical resurrection too. It will not do to affirm one part of this text to be literal and the other spiritual. A figurative text has plain indications that it is so intended, and when a literal passage occurs in a typical one there is always language attached showing it to be such, so that you cannot, with common sense, make a typical meaning out of it. If Scripture has any determinate meaning, there are two resurrections here brought to view; one of saints, the other of sinners. It is taught that the trump of God will raise all men at the same moment, such is not the testimony of the Bible. That the saints are to be raised first is not only reasonable but scriptural. Paul declares, 1 Cor. 15:20-23: “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the firstfruits; afterward they that are Christ’s at his coming.” There are about two thousand years between the resurrection of Christ the firstfruits, and that of those who are his at his coming. Why not then a thousand years between the two resurrections? This is a resurrection of those who are Christ’s and of them only. We would scarcely know that the wicked are to be raised from the teaching of this passage were it not for the general statement, “All shall be made alive.” Again, I Thess. 4:13: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent [or have a preference over] them which are asleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first,” etc. Not a word is said about the resurrection of the wicked. Mark, the dead in Christ shall rise. What did Paul mean when he said, “If by any means I might attain unto the resurrection of the dead [or out from among the dead].” Nearly all Christians believe all will be raised from the grave. Then what was Paul’s desire? It was a superior resurrection, namely, the first; for of those who have part in this it is said that they are blessed and holy. The Sadducees proposed a question to Christ in relation to men and women in the future state. Jesus replied, “They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage.” They “are the children of God, being the children of the resurrection.” Luke 20:35, 36. Here we find there is some worthiness necessary in order to have part in this resurrection. I think this is plain. For certain kind acts, Jesus says, “Thou shalt be recompensed at the resurrection of the just.” Luke 14:14. I would not urge this as positive proof that there are two resurrections, but there is to be a resurrection of the just and unjust. He might have said, “Thou shalt be recompensed at the general resurrection.” There was no need of saying the resurrection of the just if the two are to happen at the same time. In John 6:39–42, Jesus speaks four times of his own people, and says he will raise them up at the last day. Now, is there any significance in this promise unless there is a special resurrection for God’s people? Paul in Hebrews speaks of those who suffered, not accepting deliverance (what for?) that they might obtain a better resurrection. One is a resurrection of splendor; the other, of gloom and horror, to show that the Lord has put a difference between them that fear him and them that fear him not. In Rev. 20:6, it is said of those who have part in the first resurrection, “On such the second death hath no power.” The saints have been guilty of sin, but their sins have been placed on the scapegoat’s head. There shall be a second death, but over the faithful it has no power; because when the prince of this world comes against us, we can say as Christ did, “He hath nothing in me.” “They shall reign with him a thousand years.” Here is another point over which a vigorous contention is kept up. It was formerly believed that the seventh thousand years of the world’s history would be a Sabbath. As there are six days of toil, then a Sabbath; so there are to be six thousand years of toil, followed by a Sabbath of a thousand years. I don’t know of any Scripture evidence for that or against it. The Lord will come, but to now attempt to set the day is worse than useless. The book of Revelation needs another expounder besides those who have loaded our libraries with books trying to show that the books of Daniel and Revelation are sealed and not to be understood. In the text itself we find the promise to the good that they shall reign with Christ a thousand years. There are some passages which cannot have a fullness of meaning if this be not true. We notice Ps. 37:10, 11: “For yet a little while, and the wicked shall not be. . . . But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.” It is said this means that the meek man shall enjoy more here, have more peace here, more goods, etc. This, to say the least, is a lean meaning. But let this peace be during the reign of Christ and we can rejoice in it. If this means now, why does Paul say, “If in this life only we have hope in Christ, we are of all men most miserable.” But is this promise peculiar to the Old Testament? Hear Christ: “Blessed are the meek; for they shall inherit the earth.” How, where, when? Now? No, nor in the apostles’ times. What did the meek inherit then? Faggot, flames, and dungeons. Paul tells it best. They were afflicted, tormented; they wandered in caves and dens, and were clad in sheep skins. If the meek are to inherit the earth, it is in the future. The new song of the redeemed, Rev. 5:10, is, “And we shall reign on the earth.” Oh! that blessed old Book is full of promises showing that those who sow in tears shall reap in joy. I have noticed throughout the New Testament that when the apostles would incite to patience or holiness, or awaken hope, they generally pointed to the advent of Christ. Hear them: “Let your moderation be known unto all men. [Why?] The Lord is at hand.” Again, “Be patient, brethren, for the coming of the Lord draweth nigh.” We may do wrong in making too much of this, but a greater wrong in making too little of it. O reader, let us take these promises as a window through which to look when the house is dark and full of misery. There is nothing here for the impenitent. The battle-field of earth will yield a mighty harvest. Every place where man has died shall see the dead alive again; but the main thing is, you, reader, will be there. If ungodly, you will live again as you now are. It will be terrible to be raised to again view the horror of your condition. What will be the sinner’s doom? Hide us, oh! hide us, will be the cry. Let us escape the second by having part in the first resurrection. IN SINCERITY AND IN TRUTH.
By Wm. Penniman
“FEAR the Lord and serve him in sincerity and in truth.” Josh. 24:14. Many try to serve the Lord in sincerity, and claim that this service is acceptable, since they are sincere; but it is evident that a person may be sincere in believing a lie. It is quite probable that those who will say to our Saviour in the day of final reckoning, Matt 7: 22, “Lord, Lord, have we not prophesied in thy name?” and to whom he will say, “I never knew you,” were sincere. But if they had served the Lord in sincerity and in truth, the Saviour would not have spoken thus to them. No doubt this class were believers in the “Makes-No-Difference Theory.” Those who advocate this theory will do well to read the following from Mr. Moody:— “There is a class of men who say it does not make any difference what men believe if they are only sincere. I have men say to me every day, ‘Why, Mr. Moody, you don’t pretend to say it makes any difference what a man believes, so long as he is159 sincere and earnest in his belief.’ And, my friends, I don’t believe a greater lie ever came out of the pit of hell than this. It makes all the difference in the world whether we believe a lie or not, and this is all the devil wants. He will be quite satisfied if he can delude you in this way. I think the most earnest men I ever read of were those noisy people on Mount Carmel. They could be heard for miles off; for they made the mount tremble with their shouting. They were terribly in earnest, but they were all wrong and perished in their sin. A man was once asked what he believed, and he replied: ‘Oh, I believe just what my church believes,’ and being asked what his church believed, he replied: ‘Just what I believe;’ and that is about as near as hundreds can come to telling what they believe. “Now we must know in whom we believe. Jesus tells us to have faith in God, and that will carry us through all the darkness, and affliction, and trouble, and trial, that may come upon us. But if we put our faith in churches, and dogmas, and ministers, we shall come into darkness and trouble before we get through our pilgrim journey. But if our faith is in God, the light will shine brighter and brighter across our path, until we are ushered into the gates of glory. A great many are putting their faith in good men—a minister or an elder, and making them their models. And if these deviate a little from the path, they think they may deviate a little more, and the result is that they drift away from God’s standard. If you had a child whom you wished to make a good writer, you would place before him as perfect a copy as you could find. And if you, as a Christian, are seeking for an example, you must have Christ alone.” The winds blow hard. What then?
He holds them in the hollow of His hand;
The furious blasts will sink when His command
Bids them be calm again. The night is dark. What then?
To Him the darkness is as bright as day;
At His command the shades will flee away,
And all be light again. The wave is deep. What then?
For Israel's host the waters upright stood;
And He whose power controlled that raging flood
Still succors helpless men. He knoweth all; the end
Is clear as the beginning to His eye.
Then walk in peace, secure though storms roll
He knoweth all, O friend! Chautauqua Co., N. Y.
By R. F. Cottrell
Meetings commenced here with a fair audience, but they soon fell off, leaving but a very few. Have labored some four weeks. One candid, reliable, Christian man has embraced the Sabbath, and several others are interested; I believe they will come along. Have an assurance that the labor will not be lost. R. F. Cottrell. NORTH PACIFIC MISSION.
By I. D. Van Horn
We have just passed through our second quarterly meeting for 1876. It was one that has been a blessing to the cause here. It was well attended by the brethren from the different parts of the valley, and all seemed to take an interest in helping on the cause. We have a T. & M. Society organized as far as can be now, with some twenty-two members. Some good has already been done, but from this quarterly meeting on they will be prepared to extend the work a great deal. There are a few who stand out opposed to this work, but they may all work in after awhile. Money is so hard to get that it cripples this and other branches of the work very much. During the past winter we have been laboring to strengthen the work and get it in shape to leave this spring. We have succeeded well so far. We have formed an organization at Milton, Oregon, of seventeen members, and we are about to form another organization at Dayton, W. T. We start for that place to-morrow for that purpose. We are laying plans to soon commence work in the Willamette Valley. We shall hope for greater success to crown our efforts there than here. In our work in Dayton and vicinity the past two months, some fifteen have embraced the truth. If these come forward and join the church, as we think the most of them will, there will be enough for quite a little company. We shall hope for health and strength to still continue our work in the cause of the Lord as the way may open before us.
—I. D. VAN HORN, in SIGNS Apr. 8, 1876. I have just closed a series of meetings near Lebeck, in St. Clair Co., which I continued nearly five weeks. The interest continued good to the close. The Disciple and Methodist preachers of the place united their efforts on Sunday, April 30, in two lengthy discourses to persuade the people that the law of God was abolished at the crucifixion of Christ, and thus they do away with the holy Sabbath of the Lord. The Lord gave me great freedom in reviewing their positions and their folly was made manifest. Truly the Lord will cause the wrath of man to praise him. Their effort against the truth served a good purpose more fully establishing those that believe, and giving us many warm friends. There were two in the place keeping the Sabbath when I went there. I baptized seven and left thirteen pledged to keep the commandments of God and the faith of Jesus. Others are investigating, and we believe will soon take a decided stand for God's holy law. May they all live faithfully is my humble prayer. J. G. WOOD. Nevada City, Mo., May 4, 1876. ILL. T. & M. SOCIETY.
By G. W. Colcord; F. M. T. Simonson
The Ill. T. & M. Society held a quarterly meeting at the Marsh school-house, near Aledo, Mercer Co., Ill., April 16, 1876. The opening exercises were conducted by the President, Eld. G. W. Colcord, after which the report of the previous meeting was read and accepted. Report of labor for closing quarter was as follows:— No. of families visited, 312; No. of letters written, 436; No. of new subscribers for REVIEW, 32; INSTRUCTOR, 51; REFORMER, 16; SIGNS, 27; total, 126. Subscriptions renewed, REVIEW, 5; INSTRUCTOR, 1. Pages of periodicals and pamphlets loaned and given away, 132,120; value, about $140.06. Money rec'd for
membership, $15.00
On donations, 86.85
“ book sales, 11.55
Widow & orphan's fund, 58.14
Total, $171.54. | Dist. No. |
Membership |
Reports |
|---|
| 1. |
26 |
12 |
| “ 2. |
45 |
“ 12 |
| “ 3. |
48 |
“ 21 |
| “ 4. |
39 |
“ 10 |
| “ 5. |
3 |
“ 1 |
| “ 6. |
19 |
“ — |
| “ 7. |
47 |
“ 9 |
| “ 8. |
28 |
“ 13 |
| “ 9. |
19 |
“ 4 |
| “ 10. |
— |
“ — |
The members were questioned respecting their duties as laid down in the Constitution, and were drilled upon them, by Eld. Colcord; and remarks were made by the members in regard to work for the approaching quarter. Then letters were read, showing how missionary work was exciting interest in new fields, thereby causing calls for ministerial labor in every direction. After this they were cautioned not to give up a field because it was apparently burned over, as there was always something to do, no matter how much labor had been expended. Much interest was manifested in the meeting. Adjourned to call of the Chair. THE COMING ONE.
By Eliza H. Morton
Sacred history contains a touching record of the birth of a stranger in Judea. One destitute of earthly riches, “despised and rejected of men,” and doomed to a life of sorrow and woe. Scalding tears blind our eyes as we read of his humiliation, self-sacrifice, and painful death upon the cross; but our weeping is turned into joy when we read of his resurrection, ascension to Heaven, and the glorious promise of his return to earth in kingly splendor. Be comforted, O inhabitants of earth! There is glory yet to be revealed. Poor and despised one, the owner of the gold and the silver, and the “cattle upon a thousand hills” is coming. He will make those rich who for his sake have become poor. Tried and tempted one, the Master is coming to remove all temptation and sin. Weary and tossed one, the King is coming to give you rest. Deformed and sick one, there is a physician coming who will make the “lame man to leap as a hart, and the tongue of the dumb sing.” He will open the blind eyes and unstop the deaf ears. Mourning and weeping one, a comforter is coming who will give the “garment of praise for the spirit of heaviness,” heal broken hearts, and remove the cause of human woe. If our hearts were right in the sight of God and our garments free from sin we should long for the summons to go forth, “Awake and sing, ye that dwell in the dust.” Our song and our prayer would be, Jesus, Saviour, King, reveal thyself in beauty and take thy people home. Hail! all hail, bright morn of coming glory. Our souls yearn for thee, and our homesick hearts cry out for the living God. Come, Lord Jesus, and come quickly. I APPEAR TO BE USELESS.
By Rev. James Smith
Many good people live to very little purpose. They do very little good; and when they die, very few miss them. They are aware of this; but they are not properly affected with it, or influenced by it; for if they were, they would soon commence a new course. It was but the other day that a believer, in conversation, said, “Well, I appear to be useless.” And there was too much truth in this. He had light, but he did not let it shine. He had salt, but he did not try to season others with it. He was living too much to himself, looking pretty much on his own things, and not on the things of others. I will suppose that, for a few moments, I am speaking to such an one. I hear him confess, “I am useless.” Then, I say, it is your own fault, for you need not be useless. No matter what station you fill, in what place you dwell, or how small your talents may be, you need not be useless. There is work that you can do. There are souls that you may benefit. There is good seed, and you may sow it. There is good news, and you may spread it. You may speak of Jesus and for Jesus, and speak with effect, too. When a laboring man is out of employment, he goes from place to place, and inquires in every direction for a situation, nor does he rest until he obtains one; and why? Because he really wishes to be employed. And if he cannot get what he wishes, he will, for a time at least, take what he can get. Just so; if you really wish to be employed for Jesus—if you wish to be useful—if you desire to do good in your day and generation, you will look for opportunities, and look out in every direction, and if the kind of service you wish does not offer, you will take what does. Yes; yes, you may be useful if you wish. You may do good, and perhaps great good. You may comfort the feeble-minded, you may strengthen the weak, you may make the widow’s heart sing for joy, you may save souls from death. Do you wish to be useful? Then make up your mind that you can be. Having done so, go to the Lord as to a father, and pray heartily for three things: For confidence, not in yourself, or in your abilities, but confidence in God’s word of promise; in God himself, who works with his people, and through his people, and in your call to work for God. Then pray for power, the power of the Holy Ghost. It is by this we conquer, by this we are made truly useful. I can do nothing effectually of myself, but I can do anything, I can do everything through the power of the Holy Spirit. And then ask for courage; you need this to look your foes in the face, to meet the difficulties that you will meet with in your way, and to persevere in your attempts until you have accomplished your work. Confidence will prepare you to commence your work, power will enable you to do your work, and courage will fit you to persevere with your work until it is finished. From God you may receive these three grand requisites to usefulness; and, therefore, if you wish to be useful, seek them at once—seek them in faith—seek them with importunity—and so seeking you will receive them. Having applied to the Lord to prepare you to do his will, begin the work at once; don’t wait until you feel confident, strong, and courageous, but begin to do something; for God meets us in our work, and answers our prayers while we are at work; yea, sometimes by means of our work. When you attempt to do good, expect that success will crown your efforts. Our success is much more in proportion to our expectations than we are in the habit of thinking. If we work because God commands us, then God will be with us, and if God be with us, we shall, sooner or later, be successful. Persevere; don’t be disheartened or yield to discouragement. The seed that is buried deep and hidden long often produces the most vigorous and fruitful plant. Be not weary in well doing, for in due season ye shall reap if ye faint not. Be patient, and wait like the husbandman, for the rain, sun, wind, and proper season for reaping. The fruit of patient, persevering working for God, may appear, and often does appear, after the laborer has gone to his rest. The apostle reminded the Corinthians that they knew that their labor was not in vain in the Lord. Does not this say, Expect success—persevere in your work—and patiently wait the Lord’s time, who will ultimately give you to reap in joy. To conclude; leave off complaining; say no more, “I am useless,” but make up your mind that you may be useful, that you will be useful; seek grace from the Lord to qualify you to be useful, and his blessing to render you useful; then go to work in order to be useful; and, finally, expect to be useful, persevere, persuaded that you cannot labor in vain, and patiently wait on the Lord, until he crowns your poor efforts with success. If an unconverted sinner reads these lines, faithfulness requires me to say to him, that not only is he useless, but he is positively injurious. Every day, every hour, he is doing mischief, rendering a wrong impression, and encouraging his fellow-sinners in their unbelief and rebellion against God. O my fellow sinners, let me beseech you to come to Jesus, who lovingly calls you, is waiting for you, and will willingly save you! You have been a curse, but you may be a blessing. You are God’s enemy, but you may be his friend; for, after all you have done against him, he still beseeches you to be reconciled unto him, and pledges his word, that in the Judgment he will not place your trespasses to your account. Believe, then. Oh, believe in Jesus, and God and your soul will be friends forever!—Rev. James Smith. NOAH'S CARPENTERS.
By Rev. H. M. Booth
“What became of Noah’s carpenters?” asked Dr. Spencer, of Brooklyn. He had just stopped the librarian of his Sunday-school, as they were passing on the street. This question followed their greetings. The librarian was a young man who had grown up in Dr. Spencer’s congregation, but had never united with the church. He was very active in all work that was not especially religious; and was really of great assistance to his pastor, but he had thus far neglected his own soul. Dr. Spencer knew him very well, and with that ready wit, which appears on every page of the “Pastor’s Sketches,” he shot this question into his heart. The young man looked up into the doctor’s face, then smiled, and then answered slowly: “I suppose, sir, that they were drowned.” “That’s all,” said Dr. Spencer, “good by,” and so they parted. The question, however, was remembered. It made its own application. The young man began to realize his position and danger. He became anxious, and very soon he sought and found the Saviour. We suppose that Noah must have had carpenters to help him build the ark. There is no evidence that the ark was miraculously built. On the contrary, Noah was a long time at the work; for during this time he became a preacher of righteousness to his generation. Yet, although men saw him build the ark, and heard his warnings of the flood, and even worked with him in providing a refuge, they were all drowned when the waters came, only Noah and his family, eight souls, escaped. Have we any of Noah’s carpenters in our congregations now? I think so. There is that man who served so effectively on the building committee of our new church. He made the first suggestion that we should have a new church. He gave the largest subscription. He brought his own architect to see the ground, and had him prepare the plans. He has worked most industriously, and for what? Why! to provide a house in which sinners may hear of Christ’s salvation. And yet this man, one of our most useful citizens, has never learned to call Christ his Saviour. He is not in the ark. If the flood should come now, he would be lost. Surely he looks like one of Noah’s carpenters. That trustee who takes such good care of the church finances resembles Noah’s carpenters. He is a good friend to the ministry, and especially to his own pastor. A debt has been unknown for years. He keeps everything snug. And he does it by close attention and hard work. Yet, at the communion season his seat is vacant. He is not a Christian. His moral character is blameless. He is as amiable as the young ruler of the New Testament; but he lacks the one thing needful. He is still a lost man, although so useful to the church. That philanthropist who gives his money so liberally to every Christian work looks like Noah’s carpenters. He is building an ark; others, even heathen men and women, are securing a blessing which he refuses to accept himself, and he is giving it to them. They will enter the kingdom of Heaven, and he may be rejected. He has never learned the name which is the only password of entrance. He will perish if he does not accept of the salvation which Christ offers. But will not God regard the work these good men are doing? Can they not hope to be saved, because they are working on the ark? Is it possible that they will be lost when they have done so much for Christ? Let our Lord himself answer a question so important: “Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.” Noah’s carpenters still abound. Every pastor has the assistance of one or more of them. How is it with you, dear reader? Remember that you may have many warnings and reject them all. You may work upon an ark, and be drowned in the flood; you may save others and be yourself a castaway. Secure your own salvation by securing an interest in Christ. Trust only in him. He is the ark in which you may be saved.—Rev. H. M. Booth, in Christian Weekly. We should add to this article a postscript, to the effect that Noah’s carpenters do not all leave their seats vacant on communion Sunday. He is a Noah’s carpenter who renders his service for wages, not for love; he is not one who renders it for love, not for wages. And the great day will reveal, we trust, some love-workers outside the church; we fear, some wage-workers within it.—Eds. Christian Weekly. LOVE FOR THE TRUTH.
By J. M. Gallemore
TRUTH is precious, and should be sought after as for hid treasure. Every honest man wants the truth, no matter what the cost of it may be; and he wants to obey it, no matter what sacrifices may be necessary. The truly regenerate soul loves the truth, because it is the truth; he loves to obey it, because it is God’s will. He exclaims with the psalmist, “I delight to do thy will, O Lord.” There is not a doubt but S. D. Adventists are in possession of very great and important truths, which, in God’s providence, are being proclaimed to nations kindreds, and tongues. Persons are constantly accepting this truth, and, while many have been made to rejoice because they have been brought to see the light of truth, we fear there are others who accept of the theory of the truth, who have failed to receive with it that love for it that they should. The apostle Paul, in 2 Thess. 2, in speaking of the last days, intimates that souls will perish because they “received not a love of the truth,” as though souls might assent to, or accept of, the truth, and yet not receive a love for it. Are there not such poor souls as these? And must they not become regenerated if saved? The truly regenerated soul loves the truth. Must we not, then, as we accept of the truth also possess and cultivate a love for it? The truth is precious and worthy to be loved, worthy to be held up and sustained by all who embrace it. Shall we not cultivate a greater love, and more ardent zeal for it? Shall we not hold it up, and live it out at all times, and under all circumstances? J. M. GALLEMORE.
Salisbury, Mo. Wounded for Our Transgressions
“He was wounded for our transgressions;” ours, not his own. If Jesus had been only a man, if he had even done wrong once, that word could not be used. It was all “ours” that caused the death of Christ.