Earlier text: The SowerIsaiah Sixty-Six.
By Geo. J. Butler
In accordance with the suggestion of Bro. Smith in last week’s REVIEW, I will offer a few thoughts upon this chapter, especially in reference to verses 20, 21, and 24, in answer to the question of A. J. These verses are generally acknowledged to be very obscure, and difficult of explanation; and I would not ask that the thoughts I present should be received as correct by any one, unless close examination of the scripture should make them appear satisfactory. In order to understand these verses, we must examine the connection in which they occur, and they must be shown to harmonize with other plain scriptures. Any pretended explanation of an obscure passage that would conflict with scriptures that are clear and plain, would not only be a waste of time, but would befog the mind and lead to endless confusion. We do not appeal to such scriptures as these verses, which are admitted to be obscure by reasonable commentators, to prove our positions correct. All we shall attempt to do is to show they do not conflict with the positions we hold, as a people, but harmonize with them. 4. That at the coming of the Lord the great day of God’s wrath will come, in which all the wicked will be slain, and the earth lie utterly desolate without a living man upon it, to remain so for a thousand years. Rev. 6:14-17; Isa. 13:6-14; 24; Jer. 25:15-33; Zeph. 1:14-18; Rev. 19:11-21; Jer. 4:23-26; Rev. 20:1-6. The word “bottomless pit” here used, is the same word in the original as we find in Gen. 1:2, of the Septuagint version rendered “deep,” describing the state of our earth before it was brought into a condition of order. 5. At the close of the thousand years, the city of God is seen on our earth, having come down from God out of Heaven, and all the saints are in it; and then the wicked dead are raised to life, come around the city, and are totally destroyed by fire rained down upon them; by which agency the earth is melted and purified, and is made the everlasting abode of God’s people. Rev. 20:9; 3:12; 21:2, 9, 10; 20:5, 6; 2 Pet. 3:7-13; Mal. 4:1; Matt. 5:5; Ps. 37. We think these scriptures fully sustain the positions taken, though many others might be adduced; and we simply claim that there is nothing in Isa. 66 that conflicts, but on the contrary, perfectly harmonizes with them. In noticing this chapter, we would state our conviction that all of it applies this side of the commencement of the gospel dispensation, and much of it to the last days. The first four verses seem to apply near the first advent of Christ, when the Jews had such confidence in the temple and the worship connected with it that they rejected Christ, neglected the most obvious duties of justice and mercy, and caused the wrath of God to fall upon them. The Lord shows that their “house” was of no importance to him, that he looked with far more interest to those who were “poor and of a contrite spirit, and trembled at his word;” and the practice of making offerings of “oxen,” “lambs,” or oblations, which seemed to them so important as to comprehend almost the whole of religion, were no more pleasing to God than it would have been had they “offered swine’s blood,” sacrificed a “dog,” or “blessed an idol;” things which they recognized as abominable to him for the simple reason that Christ had come and shed his blood on the cross, and they rejected the only offering God would accept, turned away from the offer of salvation and persecuted him and his followers, and then tried to please God by practicing those rites which had terminated at the cross. The same principle applies at any time to those who go through the outward forms of religion, but neglect the great principles of justice and mercy. God will not accept such worship. He hates it. Verse 5 evidently refers to the last days. A class is brought to view who are hated and cast out of the society of their former brethren. They claimed to be doing this for the Lord’s sake. The time when this will occur is just before the appearing of the Lord; for both classes see that appearing. The prophet says “he shall appear to your joy and they shall be ashamed.” Who will see that appearing with joy? Isaiah says in another place that certain ones will say, “Lo, this is our God, we have waited for him and he will save us.” Chap. 25:8. They could not wait for anything they did not expect. Those, then, who are expecting the coming of the Lord will be joyful when they see his appearing. Have any of that class been cast out by their brethren, and they all the while seeming to think they were doing it to the glory of God? We all know this has characterized the Advent movement. It has been enough in these days to cause individuals of unexceptionable moral character to be disfellowshiped by our modern churches, because they believed the coming of their Lord was near. It is said that fifty thousand Adventists left the churches in 1844, because they did not wish to hear them talk so much about the coming of Christ being near. And the process has been going on ever since. We think it a matter of no small encouragement to this unpopular people that the prophet of God says the Lord shall finally “appear to their joy.” They can afford to be patient till then. Verse 7 evidently refers to the birth of Christ. Verses 8 and 9, to the first resurrection, when a nation will be born at once, in one day. Verses 10-14 give us a most beautiful description of the condition of the people of God after they are received into the holy Jerusalem. The language brings to view the same thoughts that are suggested by Paul, in Gal. 4:26, where he declares that Jerusalem which is above is the mother of us all. The old city is in “bondage with her children.” There is another in existence with which we are interested. This is “above.” When we get to that, the prophet says in these verses we shall be “delighted with the abundance of her glory.” No one can read the description of it in the last part of the Bible, with faith in his heart, and not come to this same conclusion. As I proved in the first of this article, that is the very place where the righteous go at the coming of Christ. In verses 15-18, Isaiah brings to view the coming of Christ most certainly, and the condition of things in the earth at that time; thus connecting the event with the New Jerusalem. “For behold the Lord will come with fire,” “for by fire, and by his sword will the Lord plead with all flesh.” “They that sanctify themselves and purify themselves in the gardens, one after another [margin], eating swine’s flesh and the abomination and the mouse, shall be consumed together saith the Lord.” Will there be such classes alive on the earth when the Lord comes? Most certainly. A large part of the human family eat the articles mentioned. The Chinese, the most numerous nation in our world, eat rats, mice, &c. And there is scarcely any insect, reptile, or abominable thing, but what is eaten by some of the besotted inhabitants of our earth, while frogs and oysters have come to be esteemed the greatest delicacies by some of those that call themselves the most enlightened; and the flesh of filthy swine, which is especially referred to by the prophet, is one of the most common articles of diet throughout the whole Gentile world. We leave it to those who prize this kind of food so highly and who persist in eating it, even when it is plainly shown them to be most unwholesome, to explain the prophet’s meaning when he says such “shall be consumed together.” It looks to us that those who will be saved in that day will not be found eating it. Probably the expression, “those that sanctify themselves and purify themselves,” refers to the lustrations and purifications so common among the heathen nations. When the prophet says in verse 19, “I will gather all nations and tongues and they shall come and see my glory,” he evidently refers to the same time the Saviour speaks of in Luke 13:28. “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and ye yourselves thrust out.” The prophets plainly teach that the righteous will see the reward of the wicked, and the wicked will see the reward of the righteous. Ps. 37:34; 52:5-7; Isa. 33:13-19. When will this occur? We reply, When the city of God stands on the earth and all the wicked come upon its breadth and surround the city. Rev. 20:9. Here is where they will “see God’s glory,” and know the Lord has told them the truth. The prophecy of Isaiah is discursive; that is, it changes from one scene to another, at times, rapidly. And although the events brought to view, may have a general relation to each other, yet they pass before the mind of the prophet in vision like a panorama. They differ, in this respect, from the prophecy of Daniel or John, or the prophetic discourses of the Saviour, which seem, many times, to come after each other and connect with each other like the links of a chain. Of course the latter are plainer and easier to follow than the former. No man can explain the prophecy of Isaiah on any other hypothesis. Commentators admit this. See closing note of Dr. Scott on this chapter. The only way we can ascertain when these different scenes apply, is to compare them with other plain texts of scripture; for the transition is often very sudden. Verse 19. “I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.” Smith, in his large Bible dictionary, takes the position that these names represent the Gentile world, see note on Javan, as these were the names by which they were known at the time the prophet wrote. This is undoubtedly correct. The prophet tells us then that a “sign” shall be set among the Gentiles, and that those who “escape” of these nations shall go among them and declare the glory of God among them. Who are those who escape? Evidently the righteous who are saved at the coming of Christ. When are they to go unto the nations? Evidently before the coming of Christ and not after; for in the scriptures quoted at the beginning of this article it is positively proved that all the nations of the earth shall be destroyed at the coming of Christ; and verse 16 declares that God will “plead with all flesh by fire and sword.” Here then we see evident reference made to the warning message to go to the world previous to the Saviour’s advent. The “sign” that is set among them is evidently a glorious truth around which those will rally who “escape” of these nations in the last day, the same we think as the warning message of Rev. 14:9-12, which brings to view God’s commandments and brings into prominence the Sabbath of the Lord as the one especially trampled upon. And when we take into consideration the fact that is stated in Ex. 31:13, and Eze. 20:12, that the seventh-day Sabbath is a “sign” between God and his people, it seems very reasonable, to say the least, that this is the very thing referred to in the verse before us. This warning message is to go to the world with a loud voice and gather out those who fear God. Verse 20. “And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters [margin], and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.” Those who shall bring their “brethren for an offering to the Lord” are probably the ones referred to in verse 5, to whom the Lord will appear with joy, while those who cast them out will be ashamed. In other words, believers in the soon-coming of Christ, who will be proclaiming this last message to the world, designed to gather out a people for God. These servants of God will go to all the nations with this truth, searching after all the precious jewels, to present them to the Lord. The horses, chariots, coaches, &c., spoken of, are the means used by them to convey this truth to different peoples and places, which will finally accomplish the desired result; viz., bringing a people to Mount Zion; not that these individuals will be carried there by them as we ride in a wagon, but they are a necessary means to gain the desired end. And how could that truth be proclaimed to all the nations without just such means? It would be impossible. In this manner, every honest soul will be gathered out, every true member of spiritual Israel will be sought out, and by faith will come to Mount Zion, as Paul says in Heb. 12:22, and finally will come there in fact when Christ comes after them and takes them up to the Father’s house. I believe this to be the most reasonable view that can be taken of this passage. There are those who hold that after Christ comes this work will be literally accomplished, and that the saints will be riding on mules, horses, &c., from America, Europe, and all parts of the world, over to old Jerusalem. If that is true, the Lord takes a very slow way to get his people together. We should suppose he would use cars and steamboats rather than those animals; and we fear, in that case, that some of our age-to-come friends who were accustomed to ride forty miles an hour on the cars would get tired jogging along on mules and wish they had means of conveyance as good as before Christ came. The whole idea is preposterous, and we may be sure that He whom Heaven and earth obey will not be confined to such means to accomplish his work. The scene is laid before the coming of Christ, when human agencies employ such means to carry forward the work of God. Those who are thus gathered out are represented as being an acceptable offering to God. As Paul says, “We are unto God a sweet savor in Christ.” And the servants of God are represented often as offering those whom they have brought to the Lord. Verse 21: “I will also take of them for priests and for Levites, saith the Lord.” As these classes were most closely related to the service of God in Isaiah’s time, we understand he takes these terms to represent similar classes in the future state. And that such will be there, we have the positive evidence of the Bible: Rev. 20:6: “Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” These are the resurrected saints. What their peculiar office is, we know not; but Isaiah and John evidently refer to the same thing. Verses 22 and 23: “For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.” Here we have a description of the world in which those will live who have escaped out of the nations as described above. Here is the eternal state if there is any brought to view in the Bible, and not an age in which death occurs, as some would have us believe. They are to live as long as the new heavens and new earth exist. And moreover the Sabbath is to be kept there. Let those who believe the Sabbath has been abolished remember this fact that it is going to be kept in the eternal state. That does not look much as though God had got sick of it already, as some tell us. We also learn that God’s people come together every month. In the last chapter in the Bible we have the reason given. The tree of life yields its fruit once a month; and all the redeemed host come up to partake of it. Verse 24: “And they shall go forth, and look upon the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” We have the scene introduced here that is brought to view in Rev. 20:9. While the wicked gather around the “beloved city,” fire comes down and devours them. All the righteous are in the city. They are immortal. The wicked are being burned “like thorns in the fire.” The righteous are no more affected by the fire than the three worthies in the “burning fiery furnace.” The Son of God was there also. He is master of the elements, and his people have no fear. In this condition the righteous “see the reward of the wicked.” As this fire is not “quenched,” that is, put out, it will utterly consume the carcases of all those outside of the city; for there is no “carcass,” or dead body, that can exist in such a fire. Here we have the “day” that shall “burn as an oven,” of the prophet Malachi, which shall bring all the proud to ashes; and the day of God which Peter speaks of, when the “elements shall melt with fervent heat.” From this fire shall the new earth come forth, in which the righteous shall dwell. May God grant us all a place among them. GEO. J. BUTLER. Battle Creek, Mich., May 6, 1872. C. H. Bliss: Buck, in his Theological Dictionary, says it is not known when nor by whom sprinkling was introduced into the church. In reference to the numbering of the days of the week, we know of no writer who claims that there has been any change in this numbering. The change from Old Style to New, did not affect, in the least, the numbering of the days of the week. See tract on Time Lost, Old Style and New. A. M. L.: Write only on one side of the sheet. Vols. 37 and 38 of REVIEW were sent to the person you name in England. It used to take three years, at least, for a traveler to complete the circuit of the earth. Modern improvements and appliances enable him to accomplish that feat now in eighty-one days. From a recent Railway Guide we take the following interesting statement of the distances between important points, the means of conveyance, and the time of transit, in a trip around the world: From Atlantic Cities to Omaha (Nebraska), via the Great Trunk Lines of Railway—about 1,400 miles, in 50 hours. From Omaha to San Francisco (California), via Union and Central Pacific Railroads—1,914 miles, in 4 days and 6 hours. From San Francisco to Yokohama (Japan), by Pacific Mail Line Steamers—4,700 miles in 22 days. From Yokohama to Hong Kong (China), by Pacific Mail or Peninsular and Oriental Steamers—1,600 miles, in 6 days. From Hong Kong to Calcutta (India), by Peninsular and Oriental Steamers—3,500 miles, in 14 days. From Calcutta to Bombay (India), by the East Indian and Great Indian Peninsular Railways—1,400 miles, in 2 days. From Bombay to Suez (Egypt), by Peninsular and Oriental Steamers—3,600 miles, in 14 days. From Suez to Alexandria (Egypt), by Rail along the Suez Canal—225 miles, in 12 hours. From Alexandria to Brindisi (Italy), by Peninsular and Oriental Steamers—850 miles, in 2 days. From Brindisi to London (England), by Rail, via Paris or the Rhine—1,200 miles, in 2 days. From London to Liverpool (England), by Railway—200 miles, in 5 hours. From Liverpool to the Atlantic Cities (America), by either of the great Atlantic S. S. Lines—3,000 miles, in 10 days. Total distance, 23,589 miles. Time, 81 days. California State Meeting.
By M. G. Kellogg
Our State meeting closed last evening. It has been a feast of fat things to all who attended it. Over one hundred Sabbath-keepers, besides several interested outsiders, came in from abroad. I never attended a meeting where everything moved along so smoothly as in this general gathering of our people here; and what is still better, the blessing of God was manifested in every meeting. The ministers were all free and pointed in their sermons; and the people had a mind to work for God. Eighty cheering testimonies were given by as many individuals during a meeting that lasted but eighty minutes. During all our business sessions, of which we had four, everything worked harmoniously; and if the resolutions and plans unanimously adopted by our people shall be carried out by them, we shall see the churches rise in spirituality and numbers, and also see the work spread and prosper mightily in the Lord. May the great Shepherd assist each of us to do our whole duty, and pay our vows to the Most High. We could not decide as to the subjects of our discourses until about the time of the gathering of the people, when we felt a burden roll upon us to present the following subjects: Dress Reform, from a physiological and moral stand-point, by myself, Friday afternoon. The subject of immediate and entire consecration to God, 1 Chron. 29:5, last clause, by Bro. Loughborough, Sabbath morning. Sabbath afternoon, Bro. L. spoke on the qualifications and duties of local elders, followed by the ordination of Bro. Wm. Denison as elder of the Santa Rosa church; and T. B. Gaveley as elder of the church in Green Valley, by prayer, and the laying on of hands. Sunday morning, Bro. L. was unable to speak, on account of hoarseness, and it fell to my lot to speak on a subject, the burden of which Bro. L. had long felt, viz: The demands that mutual obligation, and the general interest of the cause at large, make on us. Text, Ps. 50:5. At our business session, Sunday morning, it was voted that I should act as solicitor and collector of means to help on the general interest of the cause; and at the close of the morning sermon, Bro. L. requested the congregation to remain seated while Bro. Ferguson passed through and collected back dues on REVIEW, Reformer, and Instructor, and Bro. Judson also passed through and obtained seventy-four members to Tract and Missionary Societies, at one dollar each for membership. The churches of San Francisco and Bloomfield had previously formed societies. I passed a paper for subscriptions to the stock of Health Institute, the Publishing Association, and the $10,000 Book Fund. The result of thirty minutes' soliciting was a hearty response from seventy-eight brethren and sisters who pledged on my paper to pay into these enterprises, on or before the first day of September, 1872, the sum of $1,211. At 2 P. M., on first-day, Bro. L. preached the funeral sermon of Bro. Volney Staley, who died a few days since in Los Angeles. He had a crowded house of attentive listeners. Bro. Cornell spoke each evening. He had, about ten days previous to our State gathering, commenced a course of lectures in our chapel in this place, and the interest had become so great that it was thought best for him to continue his regular course evenings through the gathering, speaking the first evening on the rise and spread of the message, the second evening on spiritual gifts, and last evening on the mark of the beast and seal of God. These lectures greatly strengthened our brethren and increased the outside interest. After a few days' rest, he will resume his lectures. Sabbath, at 1 P. M., Bro. L. baptized eight, and three others united with the Santa Rosa church. Several others have about decided to come and go with us. We feel free and greatly cheered. Bro. Loughborough says some of his heavy burdens are gone, and he can now preach with greater freedom than before, if the officers of the State meeting, and of the churches, continue to do their duties as well as they have commenced. Bro. Ferguson and myself go out next week to hold meetings in Yolo Co., while Brn. Loughborough and Cornell go with the tent, with Bro. Martin as tent master. Santa Rosa, April 29, 1872. Lancaster Church, Erie Co., New York.
By Chas. B. Reynolds
Returned here after our monthly meeting at North Parma. Held meeting at Wende, Plank Road School-house, Sabbath, April 20. Spoke on scriptural baptism. The next first-day, fourteen were buried with Christ in baptism, rising, as we hope, to “walk in newness of life.” The next Sabbath, Bro. J. M. Lindsay, president of the Tract and Missionary Society, and Bro. Stephen Craig, director of this district, met with the church. The next day a tract society was organized. The cases of ten applicants for membership were then considered. Two were admitted, having been baptized. The other eight were baptized, making in all twenty-four added to the Lancaster church. We feel to praise the Lord for the work he has done here. Dear brethren and sisters, pray earnestly for me, that I may do the work of the Lord, giving him all honor and glory, ignoring self, living to exalt his truth, and humbling myself daily before him. There are others under deep conviction who we hope may be able to break loose from the bonds that hold them, and stand free with the people of God. CHAS. B. REYNOLDS. Home Politeness in Little Folks.
“True wisdom, early sought and gained,
In age will give thee rest;
Oh! then improve the morn of life,
To make its evening blest.” PARENTS, as soon as your little ones begin to totter about, and speak, say lispingly, “ma,” and “pa,” that very instant teach them courtesy, good manners, to use correct language, chaste, delicate, refined, avoiding everything vulgar, uncouth, clownish, indelicate, or ungrammatical. Even baby lips can be taught refinement, courtesy, politeness of manners, things delicate, tasteful, beautiful, heavenly—the little words “please” and “thank you,” when favors are conferred; and far easier will they learn them than older children. What is termed baby-talk, when addressed to children old enough to understand and imitate it, is detestable. The parents must remember that when the child can comprehend one word its education is begun. The mother, especially, is called to officiate as professor of languages in the domestic university. But who, in teaching a foreigner the English language, would say to him that until he becomes further advanced he must call a horse “horsey,” and a dog a “bow wow,” and that for the present he will address his maternal parent as “mudder”? This seems sufficiently ridiculous; but this is not all—it would be unjust to the learner; it would teach him pronunciations which he must unlearn as laboriously as he learned them. You would thus, in fact, double his task. The folly and injustice are the same when you teach a little child to speak a distorted, mangled, burlesque language, of which it becomes ashamed when older, and tries to unlearn it. Little folks should be taught correct language as early as possible; not a slip of the tongue should pass without correction. We advise all young people to acquire in early life the habit of using good language, both in speaking and in writing, and to abandon forever the use of slang words and phrases, else the unfortunate victim of neglected education is very probably doomed to talk slang for life. The first infantile lisping should be marked with critical precision. Everything vile, vulgar, clownish, impolite, uncouth, ungrammatical, immoral, and all slang phrases, should be sedulously avoided, and all things true, honest, just, pure, lovely, inculcated. All habits, once formed, are formed forever! “Fill first the bushel with the wheat,
With wisdom—food for souls to eat;
Then chaff, the fiction of the day,
Will find no place, and blow away.” Parents, the habits formed now in the hearts of your offspring will be life-long. It was a principle with the old Jesuits—that if they might have the first seven years of a child’s life, they cared not who had the after training. In teaching your children these little sweet courtesies of life, you must repeat over and over the same lessons for the first few years. It requires line upon line, and be not discouraged, even after seventy times repetition. The reward will come at length, and you rejoice to see the little child you have taught so laboriously acting voluntarily on principles you have instilled, requiring no prompting or correction, for courtesy has become habit. In no place is the distinction between the refined and the ill-bred more marked than at the table. If your children are not early taught politeness here, you must prepare yourselves and them for a thousand mortifications in future life, and must look to see them regarded as annoying and disagreeable by those whose good-will you may most desire to secure. “A child left to himself bringeth his mother to shame.” However humble your position in life, though your family gather about a table of pine instead of mahogany, your children may and should be taught the same lesson of respectful behavior. It is a duty which God requires of you, and he holds you responsible for every unchecked manifestation of disrespect or disobedience you allow in your presence. Let your children learn to sit quietly until all older than themselves are helped, and do not begin compromising the matter with some little insurgent by a lump from the sugar-bowl. If you do, it will by no means be the “beginning of the end.” As they advance in years, encourage them to join pleasantly, but always modestly, in the family conversation around the table. Let the meal-time be one of the most cheerful and heavenly hours of the day. Come to the festive board with something good to communicate, edifying, administering grace to those present—that every thought, word, and deed, may be “apples of gold in pictures of silver.” The table spread with Heaven’s choice bounties is the appropriate place to inculcate order, sobriety, courtesy, politeness of manners, gentlemanly deportment, strict temperance in all things. “The family is a little book,
The children are the leaves,
The parents are the cover that
Protecting beauty gives.” A Question with only One Answer.
A YOUNG man from the Provinces who was sent to Paris to finish his education, had the misfortune of getting into bad company. He went so far as to wish and to say there is no God: God was only a word. After staying several years in the capital, the young man returned to his family. One day he was invited to a respectable house where there was a numerous company. While all were entertaining themselves with news, pleasures, and business, two girls were seated in a bay-window reading together. The young man approached them and asked, “What beautiful romances are you reading so attentively, young ladies?” “We are reading no romance, sir; we are reading the history of God’s chosen people.” “You believe, then, that there is a God?” Astonished at such a question, the girls looked at each other, the blood mounting to their cheeks. “And you, sir, you do not believe it?” “Once I believed it, but after living in Paris, and studying philosophy, mathematics, and politics, I am convinced that God is an empty word.” “I, sir, was never in Paris; I have never studied philosophy or mathematics or all those beautiful things which you know; I only know my catechism; but since you are so learned and say there is no God, you can easily tell me whence the egg comes?” “A funny question, truly; the egg comes from the hen.” “And now, sir, whence comes the hen?” “You know that as well as I do, Miss, the hen comes from the egg.” “Which of them existed first, the egg or the hen?” “I really do not know what you intend with this question and with your hen; but yet that which existed first was the hen.” “There is a hen, then, which did not come from an egg?” “Beg your pardon, Miss, I did not take notice that the egg existed first.” “There is, then, an egg which did not come from a hen?”173 “Oh, if you—beg pardon—that is—you see—” “I see, sir, that you do not know whether the egg existed before the hen, or the hen before the egg.” “Well, then, I say the hen.” “Very well, there is then a hen which did not come from an egg. Tell me now who made the first hen from which all other hens and eggs come?” “With your hens and your eggs, it seems to me you take me for a poultry dealer.” “By no means, sir, I only ask you to tell me whence the mother of all hens and eggs comes?” “Well, since you do not know, you will permit me to tell you. He who created the first hen, or as you would rather have it, the first egg, is the same who created the world, and this being we call God. You who cannot explain the existence of a hen or an egg without God, still wish to maintain to be able to explain the existence of this world without God.” The young philosopher was silent; he quietly took his hat, and full of shame departed.—Translated from the French. GIVE ME SOME WORK TO DO.
By Amy A. Headley
Give me some work to do! the reapers soon
Will come rejoicing, bringing home their sheaves,
And I, of all their number, I alone
Have naught to offer but these withered leaves;
With shame and penitence I turn to Thee
And pardon crave—O Master! pity me. The name of servant I unworthy bear;
A servant should his master's work pursue,
But I have loitered in the gardens fair
And to my task been faithless and untrue;
The cool, refreshing morn, and the rich noon
I've idled all away, and eve comes soon. Others I've seen go forth unto their toil
With willing step, and steady, patient hand,
Scattering the golden grain upon the soil
Which soon shall yield its harvest full and grand;
But I, O Lord; what shall I say to thee?
For my weak indolence I have no plea. When the sun shone and skies with hope were blue,
And flowers breathed their fragrance all around,
When affluence smiled on me, and friends were true,
And my vain heart with love's bright chain was bound,
I would not toil, and from the field withdrew—
But now I cry, give me some work to do! Now, when the spring is past, and summer's gone,
And autumn, sear and gray, with frosty hand,
Smites low each flow'ret fair, and friends have flown,
And I can call to me no loving band
To shield me from the storm of pain and woe—
Now, Lord, I cry, Give me some work to do! Give me some work to do! I know that Thou
Who watchest o'er the humble sparrow's fall
Wilt from thy throne of light and glory bow
To answer lovingly whenever I call;
Then let me glean for thee at least one sheaf,
Ere winter brings the laborers relief.
—Amy A. Headley. SINCE the Conference, I have labored in this State. March 14, I left Battle Creek for Tuscola County. I labored in the county four weeks with good results, considering the circumstances under which the meetings were held. The weather was stormy and the roads very muddy, consequently the congregations were not large. Those who came were much interested. Some decided in favor of the truth. Sabbath and first-day, April 6 and 7, met with the brethren and sisters in monthly meeting. This was indeed a cheering season to all those present. The blessing of the Lord was with us to soften hearts, as was manifest by the falling tear, and the many testimonies given in favor of the truth. Was glad to meet with Bro. Fisher at this meeting who aided in the services. About this time, I learned that Bro. Corliss was lecturing at Eureka, a small village in Clinton County, and was desirous that some one should assist him, as the interest was good, and increasing. April 15, I joined Bro. C. in his labor. I found him lecturing in the United Brethren church. He had spoken several times. After holding meetings two weeks, we were obliged to vacate the U. B. house. We were then granted the use of the Christian church for three evenings. It was, however, granted to us the fourth evening in order that we might reply to a discourse which had been delivered against our views and the Bible, by a spiritualist. The reply was delivered before a large and attentive congregation, with favorable results, so much so, that we are likely to be granted the use of the U. B. church again for the purpose of holding a few more meetings. We have met some opposition, and much prejudice. The congregations have increased from the first. Some have taken a stand in favor of the truth. Many are interested who we hope will obey. Northern Michigan.
By James G. Sterling
MARCH 19, I went to Deerfield, Mecosta County. Found a few Sabbath-keepers here laboring under discouragement. I gave them fourteen discourses. Ten persons pledged themselves to resume their duties as followers of Christ, and to endeavor to sustain public worship and to bring up their Systematic Benevolence which had been neglected for the year past. From here, I went to Lakeview, Montcalm County, where I gave nineteen discourses. Many persons here admit that we have the truth on the subject of the Sabbath, but are satisfied to plead the inconvenience of obedience. Two persons pledged themselves to give God their hearts and obey all his commandments. April 25, returned to Deerfield, and found the brethren and sisters in good spirits. Here, I met Bro. Strong. Through his efforts, a tract society was formed, and S. B. more fully arranged. My health beginning to fail, I returned home May 1. I hope soon to be able to resume my labors again. A BROTHER writes that there are four adults and five youth in this place who have covenanted together to keep the commandments of God and the faith of Jesus. They desire a preacher to visit them, and perfect their organization. Sweetness of Christian Union.
By A. P. Covey
I THANK God that I was ever brought in contact with those whom I esteem as the true people of God. There are none whose society I prize as much as those who receive the gospel in its simplicity, and are striving to avail themselves of its blessings by living in conformity to the requirements of God’s law. And since it is such a precious privilege to mingle here where there is so much to mar the pleasure of meeting, and to interrupt our communion, what will it be when we meet where the dimming veil is withdrawn, and we are permitted to see eye to eye and speak heart to heart? Even now, with an eye of faith, aided by the light of prophecy, are we enabled to antedate that day, and to realize that “A few more rolling suns at most,
And we shall reach fair Canaan’s coast,
Where we shall part no more.”