Earlier text: THE LAW OF GOD AND THE SABBATH WHICH IT ORDAINS.DUTY TOWARD MINISTERS.
By JOS. CLARKE.
Much has been said and written relative to the duty of ministers toward the church, but little has been said directly pertaining to the duties of the church toward the ministry. Perhaps common sense in many cases is sufficient to inform the conscientious mind, on this point; but there may be occasional instances where it may be profitable to give this subject a little attention. The writer of this feels free to speak out on this side of the question, as he is aware that a minister would feel free to take the other side. It would be a delicate matter for a minister to suggest to the church, or any member of it, that there might be any improvement in their deportment toward himself. He would feel free to speak of the duties due from the minister to the church, but those little courtesies which befit a layman toward the minister, he would leave for themselves to infer. So the writer of this, as a layman, feels free to speak out as to the claims the minister has upon the church, but the duties the minister owes to his flock, he leaves for the minister to delineate. As a people we have great cause for gratitude to God for the gift of prophecy, which has accompanied the third message from its rise; and that by this means the church has been freed, in a great degree, from false teachers, who have been detected and brought to light from time to time, and cut off from the church. Also, it is a great relief to the church that even the faithful shepherds are themselves under the watchcare of the Great Shepherd, and that from time to time they are called to hear his voice, especially to them, showing them where they have need of increased watchfulness; and so faithfully is this done, that one would suppose that the most officious, most critical lay member, would cease to censure them. In a school, how careful is the good scholar to sustain his teacher in that which is good; and will he weaken his teacher by talking out among his schoolmates, the weaker points in the character of his instructor? In the family, how careful is the dutiful child to sustain the dignity of the parent; will such a child endeavor to impress his brother or sister with the idea that his parent fails in this or that? But if a minister errs, and is set right by such a gift as is now in the church of S. D. Adventists, is it not cruel for the layman to come in with a whip and scourge, for him whom the Lord has sufficiently chastised already? We should not despise the chastening of the Lord, neither does he ask help in matters of this nature. Certainly we may not flatter our ministers, nor need we adopt the opposite extreme. There is a fitness and a propriety in right-doing, and our deportment toward our superiors is a pretty clear indication of general deportment toward all; and good sense will quickly distinguish between the sycophant who fawns upon his superiors and despises his equals, and the man who is just and kind to all. I KNOW THAT MY REDEEMER LIVES.
By A. MOORHOUSE
I know that my Redeemer lives;
What comfort this sweet sentence gives!
He lives, he lives, who once was dead,
He lives, my ever living head. He lives to bless me with his love,
He lives to plead for me above,
He lives my hungry soul to feed,
He lives to bless in time of need. He lives to grant me rich supply,
He lives to guide me with his eye,
He lives to comfort me when faint,
He lives to hear my soul's complaint. He lives to silence all my fears,
He lives to wipe my flowing tears,
He lives to calm my troubled heart,
He lives all blessings to impart. He lives, my kind, wise, heavenly friend,
He lives and loves me to the end,
He lives, and while he lives, I'll sing,
My Teacher, Prophet, Priest, and King. He lives and grants me daily breath,
He lives, and I shall conquer death;
He lives my mansion to prepare,
He lives to bring me safely there. He lives! all glory to his name!
He lives, my Jesus, still the same.
Oh! the sweet joy this sentence gives,
I know that my Redeemer lives! Selected for the Review by A. MOORHOUSE. A DRAUGHT FROM THE FOUNTAIN.
By S. W. HICKOK
“But whosoever drinketh of the water that I shall give him shall never thirst. But the water that I shall give him shall be in him a well of water springing up into everlasting life.” John iv, 14. Not long since I was picking berries in the woods. It was a sultry afternoon, the sun was low, and I applied myself diligently to the work. At length my pail was filled, my task complete. Being somewhat exhausted I said to myself, Could I but slake my thirst at some cool fountain of water, I should feel much refreshed. But as no such opportunity was afforded, my mind rested on those comforting words of Jesus, above quoted. What! thought I, drink and never thirst? Precious promise! cheering indeed to fainting mortals on this dreary waste! And may I, unworthy I, be permitted this exalted privilege? If so, then I must partake. Alone within the shady wood
I knelt I drank, and, oh, how good!
Content not with a scanty store,
My soul, though blessed, still longed for more. Surely, thought I, no earthly fountain can afford such comfort. I arose to my feet. Heaven seemed near. Everything around looked lovely and I almost fancied myself in the better land. My thirst was gone. My soul felt refreshed and happy, and involuntarily I cried, Why should I thirst, why should I sigh,
With such a fountain ever nigh! I wended my way homeward with a light step and a glad heart, ever and anon comforting myself with the hope of another draught from that blessed fountain. Dodge Co. Minn., July 10, 1867. ALL IS VANITY.
By Mary M. Cook
As I look back o’er the transitory scenes of life, I can but exclaim, What an empty bubble! Truly, “How vain are all things here below.” In thus looking over the past, I can see that I have had true happiness only in God. All my solid comfort has come from Heaven where the compassionate Saviour dwells. Often I’ve sought for earthly joys. I seemingly found them; but how soon they faded, and left a sting behind. Yes, I have found that my dearest friends, those I thought I could confide in, have sometimes proved untrue. But, happy thought! I learned that God was true. And again, how often I’ve taken the parting hand with those I loved most dearly. Fond recollection often wanders in search of them, but returns more lonely, having learned another lesson of the frailty of all earthly treasures. And I would speak of loved ones, from the honored parents to the little rose bud that we have laid beneath the silent clods of the valley. But ah! amid the storms of earth there is a calm, a heavenly serenity of mind that tells me I may have peace, though friends forsake, or dear ones be far away. Though all be vanity around, I know where I can safely place my fondest affection, and have it constantly and kindly returned. Oh! yes, how comforting the thought! Jesus loves me, even me, and bids me love him with all my heart. Oh! may I love him. Then I shall ever find it a pleasure to keep his holy commandments. The language of my heart is, Praise the Lord, O my soul. O praise his holy name. “Oh! I have come to this late hour,
Have seen my fondest hopes decay,
There’s nothing real but heavenly power,
Here’s bliss that ne’er can fade away.
“By faith I see enduring joys,
Spring up on earth from light above,
Away life’s gilded forms and toys;
I’ll rest in God; for God is love.” A little thoughtful attention, how happy it makes the old! They have outlived most of the friends of their early youth. How lonely their hours! Often their partners in life have long filled silent graves; often their children they have followed to the tomb.—They stand solitary, bending on their staff, waiting till the same call shall reach them. How often they must think of absent lamented faces; of the love which cherished them, and the tears of sympathy that fell with theirs, now all gone! Why should not the young cling around and comfort them, cheering their gloom with songs and happy smiles? “Fortune may favor, Fancy may beguile,
Hope wave her golden wings, and sweetly smile;
But sad experience, with a brow o’ercast,
Sighing with grief, and pointing to the past,
Whispers, the fair illusions to destroy,
That joy unclouded is not earthly joy.” WHAT though God deny thee the earthly jewel, if he give thee the heavenly crown? If thou hast no portion here, thou shalt have a kingdom hereafter; and if God is thy portion here, so long thou shalt not want any good thing. DOUBTS AND QUERIES.
By Editor
We resume in this number the subject interrupted last week for want of time. Our correspondent further says:— 3. “I have read part of the visions. I find nothing to object to, if they are inspired. But they do not sound to me like the Bible. They do not seem to possess anything of that elevation of style, so peculiar to the Bible. She often says, ‘I saw’ such and such things, when the things seem to be of such a nature that it would require to be told to her, instead of shown. I read the examination of the visions in the Voice, and some of the replies in the Review. The replies were not all satisfactory to me.” To those who are investigating this question, we would recommend a careful perusal of all the volumes of Spiritual Gifts. Look at the import of their teaching, consider their tendency, and especially endeavor to practice what they inculcate in reference to morality and holy living. The objections will then disappear of themselves. In regard to their style, it is not claimed that they are written in the same way that the Bible was written. In that, holy men wrote as they were moved by the Holy Ghost, that is, by the direct impulse of the Spirit, without the intervention of vision. This of course is very different from a person’s seeing a thing in vision, and then expressing it in his or her own language. Much of the information imparted to Sr. W. in vision, is done through scenic representation. This explains the frequent use of the expression, “I saw.” For instance she may say, I saw that such a person was overreaching and covetous. This, it would naturally be supposed, is something that must be told her, instead of seen by her. But the propriety of the expression is seen when it is remembered that the fact was in all probability brought to her knowledge by some scene in that individual’s life being presented before her, in which these traits were unmistakably manifested. The replies to objections against the visions to which our correspondent refers, were not replies to what has appeared in the Voice. This was principally a fiery and shallow tirade against the Sabbath, which we have not deemed of sufficient account to notice. The Answers to Objections we purpose to have ready for circulation in pamphlet form soon, when our correspondent will have the opportunity of seeing them all. The letter continues:— 4. “Mrs. White says, ‘I saw the tables of stone folded together. When they were opened I saw the commandments.’ The Bible says they were written on both sides. If there is one mistake or contradiction in the visions, does not that invalidate their claim to be of God?” The writer proceeds upon the ground that here is a contradiction between the visions and the Bible. Is he sure of it? Is he sure that his view of the passage is correct, that each table was written on both of its sides? The expression in the Bible, it will be noticed, does not directly affirm this; and the visions are not the only authority we have for the view that the tables were not both of them written on both their sides, but that the writing was confined to one side of both. On Ex. xxxii, 15, Dr. Clarke says:— “The tables were written on both their sides.” If we take this literally, it was certainly a very unusual thing; for in ancient times, the two sides of the same substance were never written over. However some rabbins suppose that by the writing on both sides is meant, the letters were cut through the tables, so that they might be read on both sides, though on one side they would appear reversed.” Not a very plausible supposition, we think. Scott on the same passage remarks:— “On both their sides.” This is differently interpreted. Some think that the ten commandments were written on only one side of each table, part on the one, and part on the other; so that they might close together as a book when laid in the ark; but others are of opinion that each table was written on both sides.” Prof. Bush, who stands at the head of his profession as a Hebrew scholar, and who is therefore well qualified to judge of the meaning of the original, is still more definite and says:— “The two tables were probably designed to close together like the lids of a book, and by their being written on both sides is meant that their right and left hand leaf or side, were each of them to be occupied with letters.—Note on Exodus xxxii, 15. On these authorities we see that there is perfect harmony between the visions and the Bible on this point. 5. “If the Seventh-day people are the people of God, we earnestly desire to be with them. If the visions are of God, we desire to believe them. But must we believe without evidence? If the gifts are still in the church, how is it that but one seems to enjoy them? I cannot understand about there being two phases to the third angel’s message; that it should be so long preparing to go forth with a loud cry when the loud cry is all that is mentioned in the Bible. There was an article in the Voice of June 11, which says, ‘The climax of this message has been reached, and it is now on the decline.’ I think this rather a bold statement, and should like to see that article reviewed by the Review.” In regard to the limited extent of the visions, it is certainly nothing against their authenticity that they are as yet confined to one individual. It is a great advance over years preceding the proclamation of the Advent doctrine that we have them at all. And if, in addition to this, we find that the people of God have been in exactly the same circumstances before, then certainly we ought not to regard this state of things as involving any difficulty over which there is occasion to stumble. We refer then to Deborah, the prophetess, Judg. iv, 4, the only one through whom God at that time communicated instruction to his people; for they inquired of her; and that one a woman. See also a parallel case in the time of Huldah the prophetess. 2 Kings xxii, 14. Neither do we “understand about there being two phases to the third angel’s message.” There is no such thing. It is an invidious distinction invented by one of our opponents, who seems especially to delight in trying to throw ridicule upon this movement. The prophecy indeed says that it shall go with a loud voice, but it does not say that it was to be so from the very beginning; neither did it say so of the first angel’s message, which also went with a loud voice. That message may be said to have commenced as far back as 1821; yet the loud cry of that message was confined chiefly to the years 1843 and 4. So with the third message. It is to close in power; but, like all new truths, time must be given for its promulgation, and for the development of an earnest body of advocates and defenders. This work has been going forward from the commencement, and the message has been steadily gaining in strength till the present time. The work, however, is peculiar, and unlike that connected with the former messages. How many came up to the tenth day of the seventh month, 1844, apparently holding a good place with the people of God, who showed themselves almost immediately after the passing of the time, to have been unprepared for the coming of the Lord. But all such surface work must be tested by this message; for this is the last work to be done for the people of God before the coming of Christ, and must result in not merely an apparent, but a real, preparation for that event. Hence the time that is given under this message for the development of character; hence the new crosses that we have to take up; hence the closer and closer tests that are one after another brought to bear upon us. “Here,” says the prophecy, “is the patience of the saints.” We read nothing about patience in connection with the former messages; which is at least an intimation that this would occupy a longer period, and bring more peculiar trials than those. And from the heart we feel to say, Let the true work of reformation and preparation still go forward. We do not want the message to move any faster than it moves right. 6. “Elder T. M. Steward held a series of meetings with us last winter. His course we think ought to have commended him to the love and confidence of all who love our Lord Jesus Christ; yet he encountered the most bitter hatred and misrepresentation of any one I ever saw. However, he made, we hope, some warm, true friends. I do not like the name Seventh-day Adventists. I cannot bear any name but Christian, as assumed by the church of Christ.” The experience of Bro. Steward, to which our correspondent refers, should go far to show on which side the truth lies. He showed a commendable spirit, entitling him to love and confidence. Instead, he received from his opponents bitter hatred and misrepresentation. Now a person who manifests a Christian spirit, though he may for the time being hold erroneous views, will not be met with hatred and misrepresentation by those who hold the truth. Those means are never resorted to by those whose sole object is to know the truth that they may obey it. The spirit by which the opponents of Bro. S. were actuated was clearly not the Spirit of Christ; hence, we must suppose, till it is shown to be otherwise, that they have an unscriptural theory to defend, and resort to such means as the enemy of truth suggests. In regard to the name, the Bible evidently does not designate the title by which the people of God are to be called during this dispensation, inasmuch as it gave them a variety of names, as friends, disciples, Christians, church of God, church of Christ, and church of the first-born. The object of a name is to distinguish a body who hold a peculiar truth, or make a particular profession, from those around them. When the gospel dispensation was opened, either of these titles would sufficiently distinguish the followers of Christ from the Jews and heathen around them. They are not sufficiently distinctive at the present time; for there are various sects whom we regard as being in error, and with whom we do not wish to be confounded, who assume these very names. For us to assume any one of them would therefore only add to the confusion, and defeat the very object of a name. The names mentioned in connection with the early disciples were such as at that time set forth the characteristics which distinguished them from others around them. We have felt called out from the sects of the present day. Our distinguishing views are emphatically the observance of the Sabbath of the Lord, and the belief of the soon coming of his Son from Heaven; and what name could set these principles forth in so concise and distinct a manner as the simple and comprehensive term, Seventh-day Adventists? RE-ORDINATION.
By James White
By this I mean the New Testament modes of setting men, who are called of God to preach, apart to the work of the ministry by the laying on of hands and prayer. As I said of baptism, when this is done to and by the proper persons, once is sufficient, if the candidate does not apostatize. But when one or all of these particulars is not true, the ordination in my opinion is not valid. Let us now compare some of the circumstances that surround Seventh-day Adventists with those connected with Christ's first ministers. The Jewish priesthood was ordained of God. The priests were anointed to their holy office by the authority of Heaven. Had one of them become a convert to Christianity as did Paul, and had been called to suffer for Christ as was he, they would have received ordination to their new work as directed in the New Testament. The change from the Jewish to the Christian commission would have been truly great. But it would have been only an advance step from truth to greater truth, from light to greater light. But in the case of some Seventh-day Adventist ministers they were ordained in error, by errorists, and continued to preach error. They had to change from error to truth, from darkness to light. If passing on the plane of truth from light to greater light, from truth to greater truth, would have called for a new ordination, how much more necessary in the cases of ministers who, after their first ordination, had to cast away their errors before they could come to the true light. In the true light, let them be set apart anew to the sacred work of the closing message. REPORT FROM OHIO.
By John Harvey Waggoner
According to previous arrangement, I met Bro. Van Horn in the Toledo depot the morning of July 4th, having left home a little after midnight. We spent Sabbath and first-day at Lovett’s Grove. Here we learned that it would be necessary for us to go to Orwell, and we decided to go immediately, so as to return and spend as much time as possible in this county before the Conference. We arrived in Bloomfield, Trumbull Co., the residence of several families of the Orwell church, on Thursday, the 12th. I felt sad as I went there; not sad to go and meet with them, which is ever a pleasure, for the friends there are dear to me; but to think any thing should exist to make it necessary for the ministers to go there for special labor. But such work must sometimes be done, unpleasant as it is. In this case, it was not a hard matter to ascertain where the difficulty was, as the spirit which troubled the church, and was likely to injure the cause, plainly manifested itself; and, fortunately, the church were united in opinion as to the nature of the cause. This was a great relief to our minds, as it is a great grief to any minister to find a church lacking discernment, and divided over evils existing in their midst. The nature of the difficulty may be known by those who remember Bro. Clarke’s recent brief article, entitled, “Is it of God?” We found fanaticism of a dark type existing with two members, one of whom had withdrawn from the church, and both withdrawn from the meetings because the brethren and sisters would not accept certain “manifestations” as from the Spirit of God. We found it to be a very jealous spirit, harsh in its denunciations of all who would not instantly coincide with all of its manifestations, which were by no means calculated to perfect and unite the saints in faith and love, nor edify the body of Christ. Where God’s Spirit abounds, its graces will also be shown; and there we have always found a mild, loving, humble, teachable spirit, bearing the marks described by Paul in 1 Cor. xiii. In all our labors in the churches, we have never been able to “gather grapes from thorns,” nor “figs from thistles;” and we pity those, yes, we greatly fear for their standing, who sympathize with a jealous, fault-finding spirit. We firmly believe in the gifts of God’s Spirit, and pray that they may be largely increased among us, but we are admonished to “believe not every spirit, but try the spirits, whether they are of God,” and to “prove all things.” This becomes very necessary at this time, while Satan is working in so many ways; and a lack of discernment is a serious lack, as nothing will more certainly insure the downfall of impulsive believers, especially if they are inclined to give way to be led by their “impressions.” May the Lord give the spirit of a sound mind to all the waiting remnant. We visited and held meetings with them over the 15th. Tuesday, the 16th, went to Wayne and had meeting that evening. Returned to Orwell the 17th, in time to meet with the church for prayer, and on the 18th had a business meeting. As the parties disaffected would listen to no counsel nor warning, but persisted in their refusal to walk with or fellowship the church unless said “manifestations” were accepted, no alternative seemed to be left but to withdraw from them. Final action, however, was deferred till Sunday, the 21st, at which time a vote was taken to that effect. The last Sabbath we were there, the 20th, we were pleased to meet with others coming from Chardon, Geneva, Huntsburg and Wayne, and I enjoyed a highly-prized privilege of setting before them the claims of the Health Reform. This testimony was well received, as most of them are earnest reformers. The Dress Reform is being carried out conscientiously by a number. This is, no doubt, the severest trial that many of the sisters have been subjected to, especially where the reasons for our course are little known. Yet there seems to be an increasing willingness to move out in it. I do not doubt that it will be soon generally adopted by our people if a careful, judicious course be pursued. I am inclined to believe that most of the churches are moving toward it as fast as they are instructed up to it. With many, the question as to what the Dress Reform consists in is not yet settled, and it is consistent with prudence to move cautiously until sufficiently instructed to move safely. Before the close of our meetings there, the following resolutions, unexpectedly to us, were presented and unanimously adopted. We insert them for publication, as it is not always that the cares and labors of committees are appreciated. Resolved, That we as a church appreciate the sympathy and watchcare of the State Conference Committee, and that we hereby express our heartfelt thanks to them for sending us help in our time of trial. Resolved, That we appreciate the faithful labors of our beloved brethren Waggoner and Van Horn in trying to restore union in our midst, and that we will strive with them to live out the principles of the truth which we profess, that we may at last stand a redeemed company on Mount Zion. And I would express a hope that the past trial may be an admonition to all of them to walk before God in humility and strict obedience. It is dangerous to neglect any point of duty. Probably the cause of the darkness and trial in their midst was a jealous feeling toward the plan of Systematic Benevolence. The path of every duty is the path of safety. We left Bloomfield in time to hold a meeting in Chardon Sunday evening, the Disciple meeting-house being opened for our use; meeting there, also, Monday evening. We found the few remaining in Chardon firm in the faith, and were pleased to hear encouraging words from Bro. Warner, who has removed to Minnesota. Learning that Sr. Bane had been suffering a long sickness, we went to visit them on Tuesday, 23d, and had meeting in the school-house in their neighborhood. We missed Sr. Hutchinson in the little company, and hope soon to see Sr. Bane an inmate of the Health Institute, which seems to be the only hope of such enfeebled ones. We always enjoy a visit there, and would have been glad to be able to call on all the friends, but circumstances prevented. We hope they will keep near the Saviour in humility and love of the present truth, and avoid, as far as possible, the spirit of strife and contention which seems to pervade their opposers. The will of God is that by well-doing we put to silence the ignorance of foolish men. Another privilege we enjoyed on this trip was a visit with Bro. and Sr. Sweet, in Cleveland. Though we esteem it a privilege to claim the blessing promised to those who believe without seeing, we always prize the society of those who have passed through the previous messages and still hold on, walking up to the advancing light of God’s truth, as revealed in prophecy. May the Lord safely keep them to the appearing of the beloved Saviour, for whom they have long waited. Yesterday we returned to Wood Co., feeling some better than when we left; better in health, and gratified at the good state in which we were able to leave the cause where we have labored. Portage, O., July 26, 1867. REPORT FROM BRO. BATES.
By Joseph Bates
The last report of my labors was from Lapeer, July 1st. From thence we came to Holly, Oak Co., where on the 4th of July, the church and Sabbath-school children and friends retired from the noise of the village into a pleasant, shady grove near by, conveniently fitted up for the occasion, where, after an address to parents and children respecting their duty to God and to each other, we all united and partook of a rich repast of the bounties of Heaven furnished from the herb-bearing seed, and the fruit of the tree. Sabbath and first-day following, we held six profitable meetings. On first-day we enjoyed a pleasant baptismal season in the village. Five were buried with Christ by baptism into death, and united with the church in the celebration of the ordinances of the Lord's house, and all were cheered and comforted. July 9 and 10, disappointed about filling my appointment at Milford, took the cars for Linden some twelve miles distant and spent the time in visiting a few families of Sabbath-keepers. I felt that my time was not misspent. Returned to Holly and enjoyed a good social meeting with the church. July 11–16, held eight meetings with the church in Tuscola village, Tus. Co., and celebrated the ordinances. This church is but recently organized. They are trying to urge their way onward with the remnant of God's people. To them the present truth is precious. July 16–21, held seven interesting meetings with the church in Vassar. This church is some six miles from Tuscola, and eight miles the other way from Watrousville, so that many from these two towns often meet at Vassar and have very interesting meetings. Our meetings on the Sabbath were well attended. The celebration of the ordinances was a refreshing from the presence of the Lord. The health and dress reforms as a general thing are moving forward as in other churches. They say we want to know the will of the Lord and we will do. Lord help us to walk in the straight and narrow way, and preserve and manifest the Spirit of the heavenly ones, and we will praise thee in Jesus' name. I am at present laboring with the church in this place.
JOSEPH BATES.
Centerville, Tus. Co., July 24, 1867. A REVERIE.
By R. F. Cottrell
I seem to see one of the twelve gates of the Holy City—those gates that are to be opened to the “righteous nation that keepeth the truth.” Over the gate I see this motto: “Blessed are they that do His commandments, that they may have right to the tree of life, and enter in through the gates into the city.” A person approaches to enter the gate. The shining one, who acts as porter, points to the motto, and asks, Have you kept the commandments? “I have tried to keep some of them,” is the reply, “but then you know I lived in Sodom, where it was fashionable to break some of them, and there was great opposition against those that would venture to try to keep them. Therefore it was utterly impossible for me to keep them. Had my circumstances been different, had I lived in some place where all my neighbors kept the commandments, I should have kept them. But there I was; and Sodom was the best place for my business too; but had I attempted to take a course so different from the rest, I do not know what they would have done with me. If it did not cost me my life, it would have cut me off from the society of those who moved in the highest circles in the place. Besides this, I had a family of children, and they would have been cut off from society and every privilege. I did not want them to grow up worse heathen than the Sodomites themselves. It would have excluded them from the privilege of Sunday School; for they had a very good Sunday School in Sodom, where a part of the commandments were taught, those that would not conflict with the popular sins of the place. And a decent respect for the traditions of men were inculcated—those traditions by which they made void the commandments of God—and these teachings were brought to bear upon the minds and consciences of the young by promises of pleasure excursions and picnics, candies, confectioneries and sweet-meats; and thus the grosser appetites and lusts were pampered, while, at the same time, they were rendered subservient to the popular cause. “Taking all these things into account, you can plainly see that it was entirely out of the question for me to keep all the commandments of God. To be sure, I had read of some in time past who laid down their lives rather than displease God by breaking his commandments; but the time of the martyrdom of the saints was past when I lived upon the earth; and it is not very probable that I should have attained to a martyr’s crown, had I kept all the commandments of God.” Reader, when you are disposed to excuse yourself from a known duty, think of presenting your excuses to the Judge of all the earth—think whether they will be accepted as valid in the Judgment. MAINTAIN dignity without the appearance of pride: manner is something with everybody, and everything with some. Be not forward to assign reasons to those who have no right to ask. This chapter is remarkable as containing the only instance of a religious meeting for divine worship upon the first-day of the week that is found recorded in the New Testament. It also gives the only account of slumber in divine worship that is found in the entire Bible. An examination of the first point shows that it is of no value whatever as a Scriptural example of first-day sacredness; for, as the sun rules the day, when this great luminary sinks beneath the horizon the day closes, and at this point a new day commences. Thus inspiration declares, “The evening and the morning were the first-day,” &c., and “from evening to evening shall ye celebrate your Sabbath.” Then as this assembly was a night meeting upon the first-day of the week, the sunlight portion of this first-day came in after the interesting conference had closed. We may now understand how that part of the day which God ordained for work, was employed by Paul and his fellow laborers; and here apostolic example does not show that the first-day of the week is holy time. After the restoration of Eutychus and the breaking of bread, Paul “talked a long while, even till break of day, so he departed, and we,” continues Luke, “went before to ship and sailed unto Assos, there intending to take in Paul, for so had he appointed, minding himself to go afloat.” Perhaps upon examination of the second case, we may also find but sorry consolation for sleepy worshipers. As the record passes no condemnation upon this young man, we could not in justice reflect upon his conduct in this case with severity; but his example cannot be followed with safety to life and limb in similar cases, for if no Paul had been here to plead with God for his restoration to life, where would Eutychus have been? But those inveterate slumberers who doze away the hours of worship, at all times, both in season and out of season, hazard losses of infinitely greater consequence than broken bones or deprivation of life. The God of assemblies has promised to meet with his people when they gather for his worship. The place of assembly is then a Bethel; “none other but the house of God,” and the very gate of heaven, and is dreadful by reason of the presence of the mighty King of eternity. How nearly verging to blasphemy is sleepy indolence in such a place! When men solicit the favor and presence of an earthly monarch, they do not think of sleeping when brought before the kingly majesty. It would argue an entire destitution of reverence, should a delegation of petitioners wait upon the Czar of Russia, and upon coming into the royal audience-chamber, straightway lop down in stupid slumber. Could any one imagine for a moment that their requests would be met with favor? No! The wrath of the emperor would be kindled against them. Yes, those church-going devotees of Morpheus risk the penalty of a plain manifestation of abuse and irreverence toward God and his sacred worship. The third precept of his perfect law forbids profanity, which is irreverence of things sacred. Again, “Ye shall keep my Sabbaths and reverence my sanctuary.” Lev. xxvi, 2. These precepts are co-extensive in their bearing, and are put forth by him who holds the transgression of his law as sin. The offered worship of one anciently was rejected because sin laid at the door. The gate of heaven’s light then was closed against all his petitions, and even his prayer was sin. Sin is a reproach to any people. How debasing the reproach of somnolent worshipers! Slothfulness in the service of God is the leading cause of this sleepy devotion,—if it may be called devotion. The wise man assures us by authority of inspiration that slothfulness casteth into a deep sleep. Prov. xix, 15. He that is slothful is very nearly related to the worthless spendthrift, for “He also that is slothful in his work is brother to him that is a great waster;” and whilst the righteous journey heavenward upon a firm causeway raised high above the bogs of infidelity and corruption, “the way of the slothful man is as an hedge of thorns.” Prov. xv, 19. An highway of desolation indeed! “That which beareth thorns and briers is rejected, is nigh unto cursing, whose end is to be burned.” F. W. MORSE.