Earlier text: THE MEMORIAL OF CREATIONThe New Scriptures.
By G. W. A.
ACCORDING TO THE THEORY OF TYNDALL, HUXLEY, SPENCER, AND DARWIN. The present is emphatically an age of unbelief. Infidelity, like the frogs and lice of Egypt, is everywhere present, spending its virus against the Bible. Volumes have been written by skeptics and semi-infidel geologists to disprove the Mosaic account of creation. In place of this, latterly, we are presented with the “development theories” of certain English and American professors. The following is a specimen of how the first chapter of Genesis would read, if rendered according to this infidel cosmogony. The arrangement is by the Cincinnati Commercial. It is a fair presentation of the Tyndall and Darwin theory. G. W. A. 1. Primarily the Unknowable moved upon cosmos and evolved protoplasm. 2. And protoplasm was inorganic and undifferentiated, containing all things in potential energy; and a spirit of evolution moved upon the fluid mass. 3. And the Unknowable said, Let atoms attract; and their contact begat light, heat, and electricity. 4. And the Unconditioned differentiated the atoms, each after its kind; and their combinations begat rock, air, and water. 5. And there went out a spirit of evolution from the Unconditioned, and working in protoplasm by accretion and absorption, produced the organic cell. 6. And cell by nutrition evolved primordial germ, and germ developed protogene, and protogene begat eozoon, and eozoon begat monad, and monad begat animalculæ. 7. And animalculæ begat ephemera; then began creeping things to multiply on the face of the earth. 8. And earthly atom in vegetable protoplasm begat the molecule, and thence came all grass and every herb in the earth. 9. And animalculæ in the water evolved fins, tails, claws, and scales; and in the air, wings and beaks; and on the land they sprouted such organs as were necessary as played upon by the environment. 10. And by accretion and absorption came the radiata and mollusca; and mollusca begat articulata, and articulata begat vertebrata. 11. Now these are the generation of the higher vertebrata, in the cosmic period that the Unknowable evolved the bipedal mammalia. 12. And every man of the earth, while he was yet a monkey, and the horse while he was yet a hyparion, and the hyparion before he was an oredon. 13. Out of the ascidian came the amphibian and begat the pentadactyle; and the pentadactyle by inheritance and selection produced the hylobate, from which are the simiadæ in all their tribes. 14. And out of the simiadæ the lemur prevailed above his fellows, and produced the platyrhine monkey. 15. And the platyrhine begat the catarrhine, and the catarrhine monkey begat the anthropoid ape, and the ape begat the longimanous orang, and the orang begat the chimpanzee, and the chimpanzee evolved the what-is-it. 16. And the what-is-it went into the land of Nod and took him a wife of the longimanous gibbons. 17. And in process of the cosmic period were born unto them, and their children, the anthropomorphic primordial types. 18. The homunculus, the prognathus, the troglodyte, the antochthon, the terragen—these are the generations of primeval man. 19. And the primeval man was naked and not ashamed, but lived in quadrumanous innocence, and struggled mightily to harmonize with the environment. 20. And by inheritance and natural selection did he progress from the simple and homogeneous to the complex and heterogeneous—for the weakest died and the strongest grew and multiplied. 21. And man grew a thumb, for that he had need of it, and developed capacities for prey. 22. For, behold, the swiftest men caught the most animals and the swiftest animals got away from the most men; therefore the slow animals were eaten, and the slow men starved to death. 23. And as types were differentiated the weaker types continually disappeared. 24. And the earth was filled with violence; for man strove with man, and tribe with tribe, whereby they killed off the weak and foolish, and secured the survival of the fittest. Gadara’s Fatal Mistake.
By D. T. T.
GADARA was a strong city situated on the east of the sea of Galilee. It was over two miles in circumference. Vespasian captured it, massacred all its inhabitants, and reduced the city with its surrounding villages to ashes and desolation. To-day it is but a wide heap of ruins; its cliffs and rocky soil are dotted with tombs. Gadara is not. The people of this ancient city once made a sad mistake. They turned away Christ, lest by receiving him they should sacrifice a portion of their worldly possessions. Like thousands of others in later days they said, “Give us our goods, and you may have the Son of man.” They suffered themselves to be made the tools of the devil. Evidently Satan, who sought to thwart our Lord in all his mission of good, on being thrust out of the demoniac, deliberately planned the destruction of the swine by the demons, to influence the people to dread the coming of Christ. He succeeded well. There were two thousand swine, and, it appears, some six thousand five hundred demons—this being the number of soldiers in a “legion.” Three devils to each hog were too much, even for these willful, muscular beasts. They succumbed to the hellish crew, and, madly driven over the precipice, perished in the deep waters. “Charlotte Elizabeth” thought this was a satanic trick done to keep our blessed Lord out of Gadara. No doubt of it. The end was attained; the community were frightened. Their live stock was being destroyed. Nothing stirred their parsimoniousness like the ruin of property. The loss may have amounted to thousands of dollars, and no insurance. Jesus made this a test to try that people. He permitted the loss and made no apologies for what he had done. The cattle on a thousand hills were his; could he not do with them as he pleased? Besides, the law cut off this kind, and the swine-owners were raising a detestable, forbidden animal. It is doubtful if the Lord would even have suffered such a fate to befall two thousand sheep. And now the miserly greed for gain was aroused. The owners of the herd trembled at the presence of such a being in their country. They cried out, “He saves men at the expense of our goods; it is going to cost too much; give us back our swine.” The hog-raisers influenced the masses. Crowds came from city and country and begged the Lord to depart. Not another step was taken, not another miracle was wrought. Jesus sent the healed man to tell them the gospel story, and then turned his own back upon Gadara. He never went there again. But a precious soul had been snatched from the strong grasp of the devil, who had, we know not how long, held it in an agony of torture. Others might have been saved had the people calmed their fears and been willing to run some risk, sacrifice some gain. What was the loss of a few thousand hogs set over against the salvation of a man or a city! what the waste of the detested swine to the gain of the world’s Saviour! Alas that thousands ever make the wrong choice. I have read of an Esau selling his birthright for a mess of pottage, of a Judas betraying his Lord for thirty pieces of silver, but never have I read of a people who before or since turned the great Redeemer out of the land for a few thousand swine! Let us learn a lesson from this. If Christ would enter our town or home to bless and save us, let none turn him away for fear of the cost. In such a case it is bad to adopt the policy of Judas, and penuriously exclaim, “Why this waste?” Doubtless Gadara, like Tyre and Sidon, one day repented the blunder—but too late. Years before Jerusalem was destroyed, Gadara and her multitudes were swept away into hades. Like Jerusalem, she rejected him that would bless her. Alas that mortals ready to perish should choose the world or anything in it before the King of glory; should prefer earth’s fleeting wealth to the Lord of life. Gadara’s ruins echo the divine warning, “Except ye repent ye shall all likewise perish.”—D. T. T., in The Christian. A little spring had lost its way
Amid the grass and fern;
A passing stranger scooped a well,
Where weary men might turn;
He walled it in, and hung with care
A ladle at the brink;
He thought not of the deed he did,
But judged that toil might drink.
He passed again, and lo! the well,
By summer never dried,
Has cooled ten thousand parching tongues,
And saved a life beside. A nameless man, amid a crowd
That thronged the daily mart,
Let fall a word of hope and love,
Unstudied from the heart;
A whisper on the tumult thrown,
A transitory breath—
It raised a brother from the dust,
It saved a soul from death.
O germ! O fount! O word of love!
O thought at random cast!
Ye were but little at the first,
But mighty at the last! —Sel. Smoking “to the Glory of God.”
By W. C. G.
MR. SPURGEON is reported to have said that he “hoped by the grace of God to enjoy a good cigar, and smoke to the glory of God before going to bed.” The newspapers took up the remark, and quoted it with evident gusto, which called forth an explanation from Mr. Spurgeon, in which he denied any intention to use the words triflingly, but demurred “altogether, and most positively to the statement that to smoke tobacco is in itself a sin.” He justifies himself in its use by the assertion that a cigar has relieved intense pain, soothed “a weary brain” and given him “calm, refreshing sleep,” and thus led him to feel “grateful to God,” and to “bless his name.” What logic! Does he not know that every tobacco sot will hail his defense with delight? If the great Spurgeon can smoke “to the glory of God,” mothers need never reprove their sons for thus seeking to “honor the Lord” in their youthful days! And what better defense could the toper have for his grog? Does not liquor also “relieve intense pain, soothe a weary brain” and bring sleep? How little of the spirit of the apostle Paul is here exhibited. Mr. Spurgeon knows, or ought to know, that tobacco is the physical, mental, and moral ruin of thousands, and although he may fondly imagine that it does not injure him, he ought for the sake of his “weaker brother,” if for no other consideration, give the weight of his influence against the vile weed. W. C. G. MEN have been martyrs for a mistake, and willingly suffered death for a false belief, but it would be hard to find the instance of heathen devotion that could match for lofty and triumphant daring this story of self-sacrifice by one of the early Christians:— A great many years ago, a Roman emperor said to a Greek architect, “Build me a coliseum, and when it is done I will crown you, and I will make your name famous through all the world, if you will only build me a grand coliseum.” The work was done. The emperor said, “Now we will crown that architect. We will have a grand celebration.” The coliseum was crowded with a great host. The emperor was there and the Greek architect, who was to be crowned for putting up this building. And then they brought out some Christians, who were ready to die for the truth, and from the doors underneath were let out the lions, hungry, three-fourths starved. The emperor arose amid the shouting assemblage, and said, “The coliseum is done, and we have come to celebrate it to-day by the putting to death of Christians at the mouth of these lions, and we have come here to honor the architect who has constructed this wonderful building. The time has come for me to honor him, and we further celebrate his triumph by the slaying of these Christians.” Whereupon the Greek architect sprang to his feet and shouted, “I also am a Christian!” And they flung him to the wild beasts, and his body, bleeding and dead, was tumbled into the dust of the amphitheater. Simplicity in Preaching: Uncle Sam's Story
MANY years ago some young preachers were in a habit of preaching at a certain place. Among their habitual hearers was a sincere and humble, but uneducated, Christian slave, called Uncle Sam, who, on his return, would try to tell his mistress what he could remember of the sermon; but he would always complain that the young men were too deep and learned for him. One day, however, he came home in great good humor, saying that a poor, unlearned old man, just like himself, had preached that day, who, he supposed, was hardly fit to preach to the white people; but he was glad he came for his sake, for he could remember everything he said. On inquiry, it was found that Uncle Sam’s “unlearned” old preacher was Rev. Dr. Archibald Alexander, the theological professor, who, when he heard the criticism, said it was the highest compliment ever paid to his preaching. “Hath not God made foolish the wisdom of this world, that no flesh should glory in his presence?” THERE are two forms of tyranny; one real, which arises from oppression; the other is seated in opinion, and is sure to be felt whenever those who govern establish things shocking to the present ideas of a nation.—Montesquieu. Which Day Is the Sabbath?
By R. F. Cottrell
The article in the True Missionary, No. 12, by Eld. W. M. Jones of London, is worthy of the most careful study. The fact that so many millions of the human race, besides the Jews, though descended from Abraham, have always called, and do still call, the seventh day of the week the Sabbath, should stop the mouths of those who would excuse themselves from keeping the Sabbath of the Lord by the puerile claim that we cannot tell which is the true seventh day of the commandment. If Abraham and his descendants never knew which was the rest-day of the Lord—the day on which he rested after he had made the world in six days—then, indeed, the commandment so solemnly spoken by the mouth of God at Sinai, to remember the Sabbath day to keep it holy, was spoken in vain, since no one, from that day to this, has ever known the day. And to say that the true day of God’s rest, or Sabbath, was unknown to the Israelites, is equivalent to saying that the great Jehovah, the maker of the heavens and the earth, delivered a commandment in the most solemn and terrible manner which he never intended should be obeyed. It is simply to charge God with trifling and folly. And this is precisely the case with those at the present day who say, “We ought to keep the seventh day, if we only could tell which is the seventh day.” If God’s own providence has so ordered it, or so suffered it, that we cannot know, if we would, what he means when he says to us, “Remember the Sabbath day to keep it holy;” “The seventh day is the Sabbath of the Lord thy God;” “For in six days the Lord made the heavens and the earth, . . . and rested the seventh day;” then we are under no obligation to keep the commandment; for he does not intend that we shall, since in his own providence it is out of our power. Who is to blame? This weak and blasphemous excuse casts the blame of man’s disobedience upon the infinite Law-giver, the Holy One. Let us repeat. If the rest-day of the Creator was unknown to Israel at Sinai, they were under no obligation to keep the fourth commandment of the decalogue; for it was out of their power—God’s providence had made it impossible. But if they did know the day, and could keep the command, the same is possible to the present day; for we have an unbroken chain of testimony, unimpeachable, in the millions of the descendants of Abraham from that day to this. It is not the testimony of “two or three witnesses” merely, but of millions, who have all the while persisted, and do still persist, in testifying that the name of the day now called Saturday was the Sabbath always from “old, old, OLD time”—from the very beginning. It is also a fact worth noting that “the Italians, in their daily life, call the seventh day, Sabbath.” And to this it may be added, that, in regard to churches, it is not the Italian or Roman church, but the Protestant, that has given the sacred name, the Sabbath, to the first day of the week. Roman Catholic writers speak of “changing the Sabbath into Sunday” by the authority of the church. They say the church “abolished the Jewish Sabbath and substituted Sunday in its stead.” And one of them, in controversy with Protestants, says, “Why do you not keep holy the Sabbath day?” “You will answer me, perhaps, that you do keep holy the Sabbath day; for that you abstain from all worldly business, and diligently go to church, and say your prayers, and read your Bible at home, every Sunday of your lives.” “But Sunday is not the Sabbath day. Sunday is the first day of the week; the Sabbath day was the seventh day of the week. God Almighty did not give a commandment that men should keep holy one day in seven; but he named his own day,” &c. But I did not intend to say so much. I took the pen to commend the article of Bro. Jones to our other papers, not excluding the Youth’s Instructor. It is truly instructive. The Sun Is Setting.
By John Matteson
The sun of mercy is setting. The time of probation is fast closing. If we desire to do anything in the service of God, it must be done soon. The night comes when no man can work. It approaches more swiftly than we are aware. Our life also hangs by a brittle thread. Our existence is one of uncertainty. The gates of hades are wide open. Every hour carries 3600 human beings to the tomb. We must not marvel if the angel of death should knock at our door next. Wonderful events are transpiring around us in nature, among the kingdoms and nations of this world, and among the people of God. The prophetic chains are being completed, link after link. The signs of the times illuminate the pathway of the saints. The warning voice of God is sounding with solemnity. The last message of mercy calls for earnestness and uncommon diligence. The remnant of God’s people have slumbered too long on the enchanted ground. The sun of mercy is fast sinking. The night of sorrow—the day of Judgment—approaches with giant-steps. The lukewarm will soon be spewed out of the mouth of the Lord. Awake, awake! If you want to serve God, serve him now. If you intend to suffer with Christ, do it now. If you mean to gain the victory over the corrupt desires and habits of the old man, make a full surrender now. Make no delay. Take hold of this matter in earnest. Be honest before God and to yourself. Otherwise you may soon be placed on the left hand, and be compelled to listen to those terrible words: “Depart from me, ye cursed!” Satan is often moderate when he can advance his own devices. He does not ask for the whole heart, only a small corner—a little room for a small throne. His request does not appear so unreasonable. You sympathize also some with him on account of old acquaintance. How long shall this continue? You undertake a dangerous work. You are in danger of losing the crown of glory. Are you prepared for the coming of our Lord? Answer the question, yes or no. If you are not prepared, how long will you wait before you wash your robe in the blood of the Lamb, and cleanse your character from the stains of sin? How long before you will fill your soul with heavenly love, so that you can rejoice to meet the coming King? What will you do when your lamp goes out? What will all your prayers and sacrifices amount to when at last you sink into the lake of fire? Do you say that you can do no more than you do? Consider this seriously. Your Saviour tells you to resist unto blood, striving against sin. Remember what he has done for you. Behold his sacred head, crowned with thorns. Behold him in the agony of death, groaning under the burden of your sins. Behold the Lamb of God that taketh away (or beareth) the sins of the world. Listen to his last agonizing cry: “My God, my God! why hast thou forsaken me?” Do you think Jesus had to put forth strong efforts to bear your sins? Then you must also make strong efforts to overcome them. Consider how you can toil and endure to advance your temporal interests. Do you show as much diligence in spiritual things? Are you more interested in preparing to meet your God than to attend to your earthly affairs? Then you can labor for the Lord, and you can pray in earnest. Then you can break through all darkness and hindrances. Then you will not rest before rays of precious light from the sanctuary illuminate your mind. Then you can suffer with Christ and labor for him, when the heart is warmed up with his infinite love. Then you can subdue self and glorify God in trying to save sinners. Dear reader, the sun of mercy is setting. If you mean to do anything for Jesus do it now before it is too late. May God sanctify you wholly, and “your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Interpretation
By Roswell F. Cottrell
The Bible is not the book which the religious world make it. The Scriptures of truth are defamed, blasphemed, libeled, by the interpretations that are given them by all those sectaries who, to prove that their creeds are, at least, as good as the truth, construe them to mean anything and everything, except that which they say. Unity of faith is very desirable. It is that for which the divine Redeemer prayed—that his disciples might be one, as he and the Father are one. But this oneness never can be restored to the church but by discarding false, mystical interpretations, and by taking the Scriptures in their rational and obvious meaning—understanding them to mean what they evidently and positively declare. Those who can be induced to abandon interpretations for what the Scriptures say, will attain to truth and unity. There is no hope for union in the truth for those who will not do this. The word of God is not yea and nay. It is in harmony with itself. Its teachings are not diverse and contradictory. The Bible has been compared, by its professed friends, to an old fiddle which will play any tune you please. The way the fiddle is made to do so is by fingering it. Hands off from the Bible, and it will tell the truth every time, and the same truth to all. The precepts of the law of God are not hard to be understood if we will let them mean what they say; and so of the doctrines and ordinances of the gospel. And the harmony of the law and the gospel is clear to all who are willing to see it. The idea that the law which condemns the sinner is abolished or superseded by the gospel of salvation from sin through the atoning blood of Christ, is the offspring of the desire to evade some requirement of that law which is holy, just, and good. The idea is preposterous. Neither revelation nor reason is its father. It is alike abhorrent to either. The sinful desire to have it so is the father of this illicit, insane, and monstrous progeny. God's word is plain. Sin is the transgression of the law. Christ died to redeem us from sin and bring us back to obedience; and those who do not accept of Christ and turn to God will be judged by the law, in the day when God shall judge the secrets of men, according to the gospel. Rom. 2:12-16. The ordinances of the gospel are simple and expressive, and plainly revealed. There is one Lord, one faith, and one baptism. Who has a right to teach three or four modes of baptism? Who has the right to substitute something else for what Christ has plainly taught by precept and example? The Scriptures of both the Old and the New Testament teach us that the dead are asleep. What of that interpretation that persists in saying that they are awake? The Scriptures assure us that Christ is to come to earth a second time, and that at his coming he will awake his people from their sleep; that they shall come forth from their graves. Do they mean what they say? If not, who is authorized to tell us what they do mean? Are uninspired men to tell us that the word of inspiration does not mean what it says, but something else? Oh! ye interpreters of God's revelation, come and bow submissively to what God has said. Believe what he has spoken, and obey what he has required. Ye that fancy that ye see in the Bible that which is not there, while that which13 is therein taught is ignored and evaded, anoint your eyes with eye-salve, that ye may see. Come to the fountain of truth, and drink. Acknowledge and obey God's word as it is, and no longer make it void by baseless interpretations. Come to the living fountain—the well of life. The Opening of the School.
By Uriah Smith
We are reminded by the experience of the past few days that important events, at least some that are important to us as a people, are following each other in rapid succession. The Biblical Institute, having held its full time, closed last Sunday evening, with some features, which, as elsewhere noticed, were truly soul-inspiring. The next day at ten A. M., a large company assembled in the capacious hall of the new school building, to dedicate the building to its sacred uses, and open the present term of school with appropriate exercises. The pleasant room, the cheerful assembly, the prosperity of the enterprise which was the occasion of the meeting, and of the cause of which it is to constitute so important a part, all conspired to render it an occasion of thorough good cheer. After singing, reading of one of the good psalms of David, and prayer, the opening address was made by Bro. White. A brief history of the interest, from its very commencement, which has for some years been growing among us, on the subject of education, was given. The importance of this enterprise, its connection with the work of present truth, the responsibilities we are laid under on its account, the dangers to which we are exposed, and the grand results within our reach, if we are faithful to our trust, were set forth in a masterly manner; and his words were listened to with marked attention throughout. Bro. Butler also made brief and appropriate remarks. The exercises were interspersed with singing, both select and general, in which, while the ear was charmed, the heart found utterance for its sincerest sentiments. The donors who have contributed so generously to this important enterprise, the brethren who have labored so faithfully, conscientiously, and skillfully, in erecting the building, the teachers who are here to engage in their holy work, and the students who may come here to fit themselves for the most important spheres of labor which this world presents, were not forgotten. God has graciously supplied the most favorable conditions for progress in this department of the work. The long-needed facilities are provided. It now remains that in the future operation of the school, such a course be taken that his rich blessing may attend. The winter term has opened very encouragingly. Scholars are coming in so that at this writing it is impossible to tell how many will be in attendance. But the present bids fair to be a full term, and one of more than ordinary interest. Biblical Institute Lectures.
By J. H. W.
The course of lectures continued its interest to the close. The time allotted was not sufficient to allow an investigation of all points of the truth, yet the multitude of questions presented to, and answered by, the lecturers, took in a wide range, and, while some subjects were canvassed thoroughly, some light was elicited on almost every subject. Most of the members of the class took copious notes of the lectures and of the answers to the questions, and thus have now in their possession the means of perfecting their knowledge in time to come. A vote was passed, also, that a report be made out for publication. If this shall be carried out it will be of great interest to the whole body of believers in all parts of the land. The closing exercises on Sunday evening, Jan. 3, were of unusual interest. A recapitulation of subjects canvassed was presented by Bro. Smith. At this point sister White entered the house. She had been very sick for several days, and all had resigned their hope of hearing her again before their departure. But the Lord, in answer to prayer, visited her in mercy and in power, and to the great joy of all present she was enabled to give a powerful exhortation and cheering testimony. Bro. White followed with a stirring appeal which went to the hearts of the large assembly. After brief remarks by several others, and a resolution of thanks to the conductors of the Biblical Institute, and to the Battle Creek church for their hospitality, the hymn, “When shall we meet again?” was sung, and the meeting was closed. The best of feeling prevailed, and all expressed the deepest satisfaction with the course of lectures and the happy manner of its termination. J. H. W. Knowledge without Profit.
By Joseph Harvey Waggoner
Not long since, I was conversing with a man who professed much interest in the truths of the Bible, and as I referred to the evidences of the nearness of the second advent of the Lord, he remarked, “I guess we’ll know more about these things when they come.” “Very true,” was my reply, “and so, also, the people in Noah’s day knew much more about the flood when it came than Noah could tell them. But all the knowledge of that calamity by which they could be benefitted they must obtain from him; and, to be benefitted by it, they must obtain it before the event.” It seems singular that Bible readers, when considering the subject of the coming of the Lord, so often, yes, so generally, ignore all that the Saviour has said respecting that all-important event. “As in the days that were before the flood.” These were his own words. It were an easy matter for those who heard Noah preach, to say, with an air of incredulous wisdom, “We’ll know more about the flood when it comes.” Perhaps they used this very language. And so it was. They did indeed know more about it when it came; but theirs was knowledge unavailable — knowledge without profit. When it came, Noah and his family were in the ark: “and the Lord shut him in.” The door was forever closed; no one of all that vast, affrighted multitude could gain an entrance then. “Too late! too late!” They would learn of the fact only by experience, when, in the very nature of the case, such experience must be fatal. And still the admonition stands: “As it was in the days of Noah, so shall it be also in the days of the Son of man.” Filled with the world and its pleasures; drunk with folly and passion; they refused to know, until knowledge was of no avail. “So shall it be.” So it is now. “Surfeiting, and drunkenness, and cares of this life,” take all the mind and fill all the heart, and they will not know till the Saviour ceases to plead; till he says, “He that is unjust, let him be unjust still;” till the plagues of the wrath of God are poured out without mixture upon those who, wise in their own conceit with the wisdom of this world, refused to know that which only could avail for their salvation. For once the scorner and scoffer tells the truth. He will know more about these things when they come. But we shall not envy him his knowledge gained in that manner; gained in neglect or contempt of God’s warnings and offers of mercy. Give us grace and humility, O Lord, to “walk by faith,” and not to wait for knowledge till our sight shall overwhelm us with the terrors of the impending day of destruction. Title of “Reverend.”
By Joseph Harvey Waggoner
This has been a subject of much query and some controversy; some affirming it to be unlawful, and some, allowable, to confer it upon men. A few facts in regard to its Scripture use, and of the history of its application to the clergy, may be of interest to all. The word from which it is derived is found, in various forms, more than three hundred times in the Old Testament. The verbal root signifies, to fear, to be afraid; and hence to fear, to reverence, to honor. In the form used in Ps. 111: 9, it is found forty-three times, translated mostly terrible, fearful, and dreadful. In almost all instances it is applied directly to God or to his works: never to man or to his works. Mr. (Rev.) Brooke Lambert, Tamworth, Eng., has furnished some information to the London Times concerning the parish records. This fixes the commencement of its use as a title in that part of England, and, probably, it will settle to a great extent the date of the custom throughout the country; as reliable evidence of the unwillingness of the church to give the title two hundred years ago it is very interesting:— “The registers of the parish of Tamworth contain some interesting particulars as to local usage. The registers date back from the reign of Philip and Mary, 1556. The first title given in them to a clergyman is the old title, ‘Sir,’ with which Shakespear has made us familiar. In May, 1567, we have an entry, ‘Sir Peter Stringar, curate.’ The clergyman who succeeded him is called ‘Sir Richard Walker,’ but there are other cotemporaneous entries, such as ‘sacerdos,’ ‘clericus,’ ‘preacher,’ and ‘verbi minister.’ These latter seemed to have obtained till, in King James’ reign, we have the prefix ‘master,’ which, as we know, was applied to the great divine, Master Hooker, and this practice seems by our registers to have been continued through the commonwealth, though ‘Minister of the Gospel’ is sometimes added. “We have, however, in 1657, the first use of the word ‘reverend,’ evidently in this case as a special mark of respect, not as a formal title. On ‘11 June, 1657, was buried our Reverend Pastor, Master Thomas Blake, Minister of Tamworth.’ In 1693 we have a clergyman, by name Samuel Collins. I had noticed with curiosity an erasure before his name in each of the casualties, baptism, or funeral, recorded in our register. “In 1701, I was lucky enough to find an erased entry, and it appears that the obnoxious word was the title ‘Revd.’ (so written) prefixed to his Mr.; however, he seems not to have been able to hold this title. One of his children, baptized in 1706, is baptized as the child of plain Samuel Collins, minister; and when he died, in 1706, he was buried without the title ‘reverend’—as Mr. (i. e., Master) Samuel Collins, minister of Tamworth. Henceforward, the same address is used till November, 1727, when we have the baptism of Annie, daughter of ‘ye Reverend Robert Wilson, minister of Tamworth,’ and after that date the prefix ‘reverend’ never seems to have been omitted.” Another Effort.
By Uriah Smith
A PAMPHLET has been sent to us by some friend, the compound title of which reads as follows: “The Christian Sabbath, Harmonized with Creation Seventh day. The Conscious and Continued Existence of the Soul after the Death of the Body, and the Punishment of the Wicked Shown not to be Annihilation. The Second Advent of Christ, by Rev. E. M. H. Fleming, Member of the Des Moines Annual Conference of the M. E. Church.” From this title the reader will at once perceive the line of thought presented in this book. His position on the Sabbath question is the one which is becoming so common among Methodists, a rehash of Dr. Aker’s sublime guess-work, making Sunday the original seventh day. We need not remind our readers that this position is abundantly refuted in Bro. Andrew’s review of Dr. A.’s work. On the state of the dead and the destiny of the wicked, the popular view is taken, while the second coming of Christ is thoroughly spiritualized. It is a work of 40 pages. We notice nothing new in it, except the claim that the second coming of Christ took place at Pentecost, notwithstanding Paul wrote to the Hebrews in A. D. 64, some time after Pentecost, that Christ had not yet come, but was to appear the second time, at some future point from their day. We are glad to have these questions agitated and made important as the living issues of the day; for wrong views will last with honest minds only till the truth can be brought before them. We have also received a pamphlet on “The Sabbath Question,” published by the “Reorganized Church of Jesus Christ of Latter-day Saints,” at Plano, Ill. We have glanced over it enough to see that it rejects the seventh day, and advocates the first day of the week as the Sabbath. So it seems that the Sabbath cause is to be in no-wise mixed up or identified with the errors of Mormonism. This we are gratified to know. Condition of the Catholic Nations of Europe.
In the following statements we read the sure cause of the decline of the papacy in its strongholds, according to the predictions of the prophet Daniel:— . . . The XIXme Siecle, a conservative Republican journal of Paris, has been publishing a remarkable series of articles on “Bismarck and France.” They purport to be the joint production of two publicists who were so profoundly impressed with the events of 1870-71, that they set out to master the secret of Bismarck’s success, and, for this purpose, subjected the social, political, and religious condition of Europe to a rigid analysis, and then applied the inductive method to the facts thus obtained, so as to reach a scientific solution of the problem. Among other conclusions they find that the material and intellectual progress of Prussia has been due to the Protestant element which so largely predominates in her population, and that Protestantism is the force that has developed her superiority, by lifting the nation out of the ruts of ecclesiastical authority, and up to the plane of scientific thought and action. They argue that the Catholic nations of Europe have reached their culmination; that while Prussia was progressing, Austria was petrifying herself, so that now she is reduced to a “geographical expression;” that the vigorous dynasties are either non-Catholic, such as England, Russia, Germany, Denmark, Sweden, or at variance with the pope, as Italy; that nearly all the reigning houses of Europe have the blood of German Protestants in their veins, and that “the intelligence of Protestantism now leads the affairs of Europe.” The same writers account for Bismarck’s anti-papal policy by saying that “he must pivot his empire on the consistent and dominant element in it.” An Inquiry.
By Jos. Clarke
Lord what wilt thou have me to do? Acts 9:6. To understand the full import of this inquiry, we must read the context, and see who was speaking, and why he inquired thus. His past life must be contrasted with that portion which followed the making of this inquiry. This question shows the character of the apostle Paul, and how he viewed matters pertaining to God and man. Nothing appears more beautiful than this inquiring spirit in those who attempt the service of God, and especially in those who stand in responsible positions. As in an army, every man should be on the alert, constantly inquiring how he may best serve his country, so in the service of God, we should ever be watchful, that we may know how we may best serve the great God who has called his people to glory, honor, and virtue. Not long since I heard an officer in God's good army asking about his duty. He seemed very anxious to know how he might find out what were the peculiar duties of his office. No false dignity kept him silent; no false modesty fettered his tongue, but anxiously he sought the best way. Such a person is in trouble lest he should neglect his duty, until the way is clear before him, and he cannot rest until he is satisfied that he is at least somewhat posted as to duty. Not one of the least of the soldiers in the army of God but has important duties to perform. It is a fatal mistake if these duties are neglected. Then let us all inquire, “Lord, what wilt thou have me do?” then do it, as Paul did. Jos. CLARKE. Definite Work Comes From the Conscience
DEFINITE work is not always that which is cut and squared for us, but that which comes as a claim upon the conscience, whether it is nursing in a hospital or hemming a pocket handkerchief. It would be a hard world to live in if there were no one to do the odds and ends of the work in it.