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Review and Herald, Vol. 36, No. 26.

The Case of Baruch
Earlier text: The Case of Baruch

Without Excuse.

WE are drawing near to the day of God. The decisions of eternity are upon us. The Master standeth at the door. The day of the Lord is not an uncertain object in the dim and distant future; but it is, to him who reads aright the page of prophecy and history, a vivid reality, even now throwing the beams of its approaching glory, and the light of its consuming fires, upon a slumbering world. It comes not without a numerous array of precursors and heralds; yet it will come to many suddenly and unexpectedly. With what real and unfeigned surprise will multitudes awake to their condition, as the terrible realities of this coming day burst upon them. So different from what they expected! So contrary to all their plans! So fatal to all that they had hoped for or believed! What astonishment, what amazement, what terror, will seize them! At once they find themselves in the unrelaxing grasp of eternity, its irrevocable decisions upon them, and they among the lost! And how many, in the agony of their despair, will put the question to their own souls, Why should I be found in this condition? And what would be their reply to such a question? Should the Judge of all meet them with the solemn inquiry why they had not made preparation for that day, what answer would they return? What excuse would they render?
Would they say, Lord, this day of all days, this day which forever concludes all human history, this decisive day for all the human race, should have been clearly set forth in thy holy word? The answer would be, It was thus set forth. From Genesis to Revelation, that word was full of it. That solemn moment which should close probation and bring its terrible retribution to the ungodly, and its glorious reward to the righteous, was everywhere kept in view, with warnings and exhortations to all the race to prepare for its solemn scenes. Bibles were in your hands, and you could have read them for yourselves. And they would stand speechless and condemned.
Would they say that signs should have been given of so momentous an event, some strange phenomena in nature to mark the approach of the end? The answer would be, Such signs were given. The sun was to be darkened, the moon withdraw her shining, the stars fall from heaven, and strange sights appear above, and strange convulsions be felt below. And ere probation closed, while yet you could have escaped the coming wrath, the land was full of Bibles containing these predictions, and full of histories recording their fulfillment. Did you care to trouble yourselves to compare the two? And again they would stand speechless and condemned.
Would they say that the state of the world, moral and political, which was to mark the last days, should have been clearly described? The answer would come, It was so described. It was declared in the word of God that iniquity should abound, that evil men and seducers should wax worse and worse, that the nations should be angry, that there should be wars and rumors of wars, and that there should be distress of nations, with perplexity. And in your own days every paper groaned with a record of these things, and all the land was startled at the fearful spectacle which the world presented. Did you not see it, and wonder? And why did you not read its import aright? Would they not again stand speechless and condemned?
Would they say again, that the history of nations and the course of empire, in consecutive order, down to the end, should have been given, that the world might know when the last nations were on the stage of action, at the end of whose history the kingdom of God should be set up? Again the answer would be, Such information was given in the prophetic word. Beginning six hundred years before Christ, step by step, kingdom by kingdom, event by event, the student of prophecy is brought down even to the closing scenes of trouble, the dashing of all the nations to pieces, and the standing up of Michael for the deliverance of his people. And you saw the last kingdoms of earth in a condition such that even human foresight scarcely failed to discern the very day of their dissolution. Did you take the trouble to inquire what was to follow? And again they would stand without answer and without excuse.
Would they say further that messengers, divinely sent, should have given warning of the approach of the great and dreadful day; that the proclamation should have been made through all the land when that day was near? The answer would be again, Such proclamation was made. The world heard; the honest, humble seekers after truth believed; and scoffers everywhere raised the inquiry, Where is the promise of his coming?
Thus their last excuse fails them; for what could they say more? Speechless and condemned they stand throughout.
And, reader, so far as the evidences of the near coming of Christ are concerned, they stand to-day just as set forth above. The declarations of God's word, the signs in the natural world, the state of the nations, the moral condition of mankind, and the proclamation of the coming of the day of wrath, the last message of mercy, are all before us. And the eyes of all the world are now watching for the final destruction of those powers at the termination of whose career, the Bible places the opening of the day of God. Look at the papacy, and the Ottoman power. The prophet declared that as we reached the last days, the dominion of the little horn, the papacy, should be consumed and destroyed unto the end. And what has been the leading feature of its history for the past fifty years? Answer: The falling away, one after another, of its strong supports. And what has even the present year witnessed? The most sudden and tremendous revolution in Europe that has perhaps ever transpired in the world's history, the overthrow of France, the last prop of the pope's temporal power. And now his temporal dominion is taken entirely away, nevermore, says the king of Italy, to be restored to him again. This is an event which takes place in close connection with the end. At the same time we hear him uttering those great words, (papal infallibility) of which the prophet speaks, words which he utters in so close connection with his destruction by devouring fire, that the prophet says that both the utterance of the great words and the destruction in the burning flame were to occur almost at one and the same time.
Equally startling is the aspect of affairs in the Ottoman Empire. That power we understand to be symbolized by the great river Euphrates, in Rev. 9:14, and 16:15. When it meets its final overthrow, the sixth of the seven last plagues will be falling upon the world; for it is at that time, according to the last of the references just given, that that river is to be clean dried up. But the Ottoman or Turkish Empire is tottering to its fall. Its speedy overthrow is on all hands expected. Russia has announced her intention to disregard the stipulations of the treaty of 1856. That treaty restricted, among other things, the warlike operations of Russia in the Black Sea. Her announcement is therefore simply a declaration that she is about to restore her armaments in those waters and on their shores; and this is tantamount to a declaration of war with Turkey; for it is for the purpose of making a conquest of the Turkish possessions in Europe, so long coveted by Russia, that this move is made. And in what condition is Turkey to resist her powerful foe of the North? It is well known that ever since the summer of 1840, when the Ottoman Empire fell, that power has been sustained by the influence and arms of other nations. She has not resources of her own to meet the emergency. And other nations which would be likely, from inclination or obligation, to come to her rescue, are either crippled by recent wars, or engaged in present ones. Turkey, therefore, cannot expect much aid from them; and if the rupture comes, which now seems so imminent, there appears for her no hope. She must fall.
Such is the present condition of two powers, to say nothing of others, the history of which brings us to the end of all things. No observer can fail to see their doom approaching; but who takes the trouble to acquaint himself with what the word of God declares is to follow these events?
And to the thoughtful reader we put the question, What more evidence could God have given of these things, than he has given? What other kinds of evidence could be given, or in what respect could that which is given be more full? And if these things are so, and you come to the Judgment unconcerned and unprepared, will you not be without excuse?

“For our Learning.” Rom. 15.

By J. H. W.

ABSALOM'S DECEPTIONS.

“And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. Absalom said moreover, Oh, that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.” 2 Sam. 15: 2-6.
The course of Absalom was so manifestly wrong, that it seems astonishing that men were so easily led astray by him. We notice that human nature is the same in all ages, both in the deceiver and deceived.
1. Absalom rose early, and stood beside the way of the gate. It was at the gate that judges sat to hear cases, and he rose early, to take advantage of all whose anxiety for redress should hasten them forth at that hour.
2. He sought to such as “had a controversy.” He well knew that in their tried state of mind, under the excitement of feeling, he could more readily gain ascendancy over them.
3. He decided in their favor, without hearing the cases. When this is done, it is always evidence of a weak mind or of a designing spirit. We blame them that reject, or decide against, anything without hearing it. We should likewise beware of them that indorse without hearing.
4. He threw out insinuations against the government of his father to those whose minds were tried with personal difficulties, and who, already restless, might be molded to his purpose.
5. But he reveals the object he had in view, though he “sugar-coated” it with a professed love of justice: “Oh, that I were made judge in the land!” Self-gratification lay at the bottom of all these fair speeches.
6. To make the deception more pleasing and sure, “When any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him.” And so he “stole the hearts of the men of Israel.”
But Absalom was not alone in the wrong. They who suffered their hearts to be stolen by such flimsy pretences, were guilty of the same selfishness and ingratitude.
David had been a faithful friend and servant to Israel from his youth up. Unlike Absalom, he won the hearts of the people by noble deeds of daring in their defense, instead of stealing them by flattery. What had Absalom ever done to prove his sincerity, and regard for their rights? Nothing. His base treatment of his father might have opened their eyes. But they loved the deception. Fools prefer a pleasing falsehood to an unpleasant truth. It was so with Eve. God had surrounded her with a profusion of substantial benefits, but she gave them all up for one lie told by one who had never done her any benefit at all. Would that she were alone in her folly!
All are not reformers who talk of reform. Absalom is not the only one who has insinuated against government to get the power into his own hands. I knew an individual who professed present truth, who was always cautioning his brethren to beware of “the management of Battle Creek.” “They wanted to rule! We must be free,” &c., &c. And when any step was taken that did not suit his mind, he said, “They have not consulted me!” And then he would strike for sympathy to himself. Were not the eyes of all opened by this course? No! Their hearts were “stolen,” not “won.” They could not see that his opposition to authority was because it was not all in his own hands, or did not tend to his own elevation. It is easier to show a love of power, than to show ability to guide matters with discretion.
They who were moved by selfishness, and preferred misrule to the peace and welfare of Israel, followed Absalom. They who regarded the authority of God, and wept over the misfortunes of Israel, remained with “the Lord’s anointed.”
It is easier to keep out of wrong than to get out when once in it. Reproof does but little good, with those who are so blind and foolish as to think they can get out of difficulty by running into sin! Who is wise enough to profit by the experience of others?
J. H. W.

Argument on Sabbaton.

By Dudley Marvin Canright

“A drowning man will catch at straws.” This saying is wonderfully illustrated in the various and contradictory arguments which are resorted to in support of the Sunday Sabbath. Among the weakest of these, is that founded upon the Greek of Matt. 28: 1, where we find the phrase eis mian Sabbaton, rendered first day of the week. It is claimed that this really means, and should be translated, “first day of the Sabbaths,” as sabbaton means Sabbath. Putting this with the phrase before it, it reads, In the end of the Sabbaths, as it began to dawn toward the first day of the Sabbaths. From this a grand argument is made, thus:
In the end of the Sabbaths, means the end of the old series of Sabbaths, that is, the seventh-day Sabbaths, which ended with the day that Christ lay in the tomb; and then the first day of the Sabbaths means the first day of the new series of Sabbaths, which began the day of Christ’s resurrection, the first-day Sabbath. Thus showing that the old series of Sabbaths ended there, and the new series commenced at the resurrection of Christ. But is there any real truth in this assumption? There is not, as may be seen by good authority, on the meaning of these terms.
First, on the meaning of the term, “In the end of the Sabbath, as it began to dawn,” &c. This is King James’ translation, which is manifestly not the best translation that might be made of the original. Mark, in referring to the same thing, says, “And when the Sabbath was past.” Matthew must harmonize with Mark. The following notes and translations by eminent authors, will give the reader a correct idea of its meaning.
“Matt. 28: 1. In the end of the Sabbath. The word end here means the same as after the Sabbath; i. e., after the Sabbath was fully completed, or finished, and may be expressed in this manner: In the night following the Sabbath; for the Sabbath closed at sunset, as it began to dawn.—Barnes’s Notes on Matt. 28: 1.”
“Matt. 28: 1. Opse de Sabb. This must, with Krebs, Wahl, Tittm., Kuim., and Fritz, be explained, ‘after the Sabbath,’ i. e., as Mark more clearly expresses it, dia genomenon ton Sabbaton, which must determine the sense here. Of this signification, the commentators adduce examples from Philost., Plut., Ælian, and Xenophon.”—Bloomfield’s Notes.
“Matt. 28: 1. In the end of the Sabbath. Opse de Sabbaton. After the end of the week: this is the translation given by several eminent critics; and in this way the word opse is used by the most eminent Greek writers.”—Clarke on Matt. 28: 1.
“Matt. 28: 1. And late in the Sabbath as it was dawning into the first day of the week, came Mary,” &c.—Bible Union.
“Matt. 28: 1. Now after the Sabbath, as it was dawning to the first day of the week,” &c.—Diaglott.
“Matt. 28: 1. And after the Sabbath, when it began to dawn on the first day of the week,” &c.—Sawyer.
These authorities are sufficient to show the meaning of that expression. It does not signify the end of a series of Sabbaths, or anything like it, but simply after the Sabbath. But what is the meaning of the phrase eis mian Sabbaton, first day of the Sabbaths? Does it not mean the beginning of a new series of Sabbaths? Well, if it does, then we have another new series of Sabbaths, beginning about twenty-eight years after the resurrection of Christ, as recorded in Acts 20: 7, where King James’ translation says, And upon the first day of the week, when the disciples came together.” Here the Greek is the same as Matt. 28: 1, mia ton Sabbaton, the first day of the Sabbaths. If this phrase, in Matt. 28: 1, means the first day of a new series of Sabbaths, then of course this also means the first day of a new series of Sabbaths. We should like to know what new series of Sabbaths commenced way down over twenty-eight years after the resurrection of Christ. So also we have the phrase in 1 Cor. 16: 2, thus having several new series of Sabbaths. The simple truth of the case is this: Among the Hebrews, the Sabbath was the principal day of the week, and hence the whole week was frequently called from its name, a Sabbath; and the other days of the week were reckoned from it. Thus, the first day of the week was called the first day of the Sabbath, and so on. That this is so, is pointedly proved by the following eminent authors.

SABBATON—ITS MEANING.

“A period of seven days, a week, sing. and pl. Matt. 28: 1; Mark 16: 9.”—Greenfield’s Greek N. T. on Sabbaton.
“A cessation from labor, rest, the Sabbath, a day of rest; by synecd. a week. Mark, 16: 7; Luke 18: 12; Matt. 28: 1, &c.—Pickering’s Comp. Lex. of the Greek Language.
“2. Meton. a Sabbath, put for the interval from Sabbath to Sabbath; hence a se’night, week.”—Robinson.
“Shabbath. 2. perh. week, as in the Syriac and Greek. Matt. 28: 1; Lev. 23: 15; comp. Deut. 16: 9.”—Gesenius’ Hebrew Lexicon.
“Sabbaton. 2. Week, N. T.”—Liddell and Scott.
“From the circumstance that the Sabbath was the principal day of the week, the whole period of seven days was likewise called Shabat, in Syriac, Shabta, in the N. T., Sabbaton, and Sabbata. The Jews accordingly, in designating the successive days of the week, were accustomed to say the first day of the Sabbath, that is, of the week; the second day of the Sabbath, that is, Sunday, Monday, &c. Mark 16: 2, 9; Luke 24: 9.”—Ency. of Relig. Knowl., Art. Week.
“Sabbath is also taken for the whole week. Luke 18: 12. I fast twice in the week: in the Greek it is, I fast twice in the Sabbath.”—Cruden.
This fast was on the second and fifth days of the week, says Bloomfield in his Greek N. T.
“The seventh day, which we term Saturday, was styled among them (the Jews) the Sabbath, that is, the day of rest. And because this was the most important day of all in the week, the whole week came to be called from its name, a Sabbath; whence the other days were called also the first day of the Sabbath, the second day of the Sabbath, and so on in their order.”—Nevins’ Biblical Antiquities, p. 174.
“The Jews called Sunday one of the Sabbath, that is, the first day of the week. Monday was two of the Sabbath.”—Union Bible Dict., Art. Weeks.
“Sabbathum is also taken for the whole week.”—Calmet., Art. Sabbath.
Other remarks might be made, and facts stated, showing the absurdity of the argument founded on this phrase; but these certainly are all-sufficient for any candid mind.
D. M. CANRIGHT.
Adel, Iowa.

“Blind Guides.”

By R. F. Cottrell

How forcible the words of Jesus! How just the comparison! A guide to the blind, that is himself blind! How reasonable the apprehension that both will fall into the ditch together! Who would knowingly trust himself to the guidance of a blind guide? Yet in matters pertaining to religion, in that which relates to our highest interest, men choose to be led by the blind. In matters pertaining to earthly interests, to mammon, they do not thus; but they are keen-sighted and shrewd, and will trust no one to manage for them, but those who have eyes and are accustomed to using them. But in religion they are willing to intrust the helm to those who are morally blind as themselves, and fancy themselves safe without any watchfulness on their own part.
God sends his ministers to preach reform, to reprove sin, to correct the erring, and turn them into the path of truth. But it is the business of blind guides to counteract and oppose the work of the servant of God, to tell the people that they are right and need no reform; and the people love to listen to them, and trust that they tell them the truth.
The poor minister of error is in a sad case. He must defend error, and teach the people that they are safe in breaking the commandments of God, or he will lose his flock. Should he, on the other hand, embrace the truth and keep the commandments, he will lose his salary. Poor man! He must be moved by higher motives, or he is doomed to see himself and those he leads in the ditch together. Until he can take a higher stand—until he can devote himself to God, and truth, fearless of the consequences—the people will compel him to defend their errors, crying, Peace and safety! while they choose the road to death; and then, oh! how confidently, they will trust themselves to his guidance! Our minister, say they, is a learned man, and we may safely confide in his judgment! They compel the man to sustain them in error and sin, and then how safe they feel with such a competent guide! He is what they have made him. They have educated him, and called him to preach the doctrines they believe, and to sustain them in their practices, however erroneous; and then they think he must be right, and that they can trust in him, as to a divine oracle, believing that whatever he says will be made good, and that following him, they will be delivered from all evil; just like a person that carves out a god with his own hands, and then trusts that his god is able to deliver him.
Ah! what can be done for poor, fallen, and deluded humanity?
R. F. COTTRELL.

Chinese Chronology.

Some of the enemies of the cross of Christ, who would be glad to overthrow the Bible, have got hold of some statements concerning the fabulous chronology of the Chinese, and are trumpeting it around, saying the Chinese Empire has stood for some fifteen or twenty thousand years; and, consequently, the Mosaic account of creation must be false, as well as the account of the flood. For the benefit of those who may be attacked by these enemies of the Bible, we give the following historical extracts from standard historians and chronologers:—
“Nearly all the Eastern nations have legends of times when gods ruled on the earth for many thousands of years, giving way to demigods, and these, to men; but these claims are considered by chronologists to be undeserving attention, and to have arisen simply from difficulty of conceiving an abrupt commencement to the existing order of human events.”—New Amer. Cyclo., Vol. 5, p. 202.
“It is . . . manifest that the high antiquity of the Chinese Empire must be deemed little better than a fiction.”—Universal History, Vol. 20, p. 7.
“Their original . . . savors strongly of fable, as does also the history of several of their first emperors.”—Univer. Hist., Vol. 20, p. 109. “In fine, that the Chinese annals cannot be depended upon, may be inferred even from Confucius himself, who more than hints the inaccuracy of them; nay, that many of the oldest materials for such annals had been destroyed before he wrote.”—Univer. Hist., Vol. 20, p. 155.
“In the memoirs concerning the history, arts, etc., of the Chinese, extracted from the grand annals, and lately published by the missionaries of Pekin, it is asserted, that all the relations of events prior to the reign of Yao, or You (as differently pronounced by different writers), which they date B. C. 2057, ‘are fabulous, composed in modern times, unsupported by authentic records, and full of contradictions. And that neither the Cho-king or Xu-king, their most ancient and authentic record, nor the books of Confucius (who died B. C. 479), or of his disciples, make mention of any genealogies, or princes, before Yao. It is also proved that the origin of the Chinese Empire cannot be placed higher than one or two generations before Yao.’”—Dr. Hales’ Chron., Vol. 1, p. 296.

Grecian Chronology:

“A little after the death of Alexander the Great, they began to set down the generations, reigns, and successions, in numbers of years; and, by putting reigns and successions equivalent to generations, and three generations to a hundred, or a hundred and twenty (as appears by their chronology), they have made the antiquities of Greece three or four hundred years older than the truth.”—Chronology of Ancient Kingdoms, by Sir Isaac Newton, p. 3.

Egyptian Chronology.

“The priests of Egypt told Herodotus that Menes built Memphis and the sumptuous temple of Vulcan, in that city, and that Rhampsinitus, Mœris, Asychis, and Psammitichus, added magnificent porticoes to that temple. And it is not likely that Memphis could be famous before Homer’s days, who doth not mention it, or that a temple could be above two or three hundred years in building. The reign of Psammitichus began six hundred and fifty-five years before Christ, and I place the founding of this temple by Menes, about two hundred and fifty-seven years earlier; but the priests of Egypt had so magnified their antiquities before the days of Herodotus, as to tell him that from Menes to Mœris (who reigned two hundred years before Psammitichus), there were three hundred and thirty kings, whose reigns took up as many ages; that is eleven thousand years, and had filled up the interval with feigned kings, who had done nothing. And before the days of Diodorus Siculus, they had raised their antiquities so much higher, as to place six, eight, or ten, new reigns of kings between those kings, whom they represented to Herodotus to succeed one another immediately.”—Chron. of Ancient Kingdoms, by Sir Isaac Newton, p. 6.
The Egyptians held that on the account of the rich soil, the first men were formed in Egypt,” or grew up out of the ground.—Diodorus Siculus, Vol. 1, pp. 18, 19.
“From Osiris and Isis, to the reign of Alexander the Great, who built a city after his own name, the Egyptian priests reckon above ten thousand years, or (as some write) little less than three and twenty thousand years.”—Diodorus Siculus, Vol. 1, p. 29.
How did they make out so many years?
“In their fabulous stories, they say that the most ancient of their gods reigned twelve hundred years . . . apiece.” The Egyptian priests, in their computation of time, do reckon above three and twenty thousand years from the reign of Sol to the passage of Alexander the Great in to Asia.”—Diodorus Sic., Vol. 1, p. 32.
It is said they had lunar years of thirty days each. Diodorus Siculus says:—“The priests have fabulously reported” that “the gods and demigods reigned in Egypt for the space almost of eighteen thousand years.” “Afterward, they say that men reigned there the space of fifteen thousand years, to the one hundred and eightieth Olympiad, at which time I myself came into Egypt, in the reign of Ptolemy, who took upon him the name of Dionysius the Younger.”—Diod., Vol. 1, p. 50.—World’s Crisis.

Sin and Sickness.

By R. F. Cottrell

THESE are companions. Sin brought death into the world, and all our woe. Not only does death come as the penalty of the violation of moral law, but sickness follows as the effect of the violation of physical law. Intemperance in eating or drinking, or in the indulgence of propensity, is sure to be followed, sooner or later, by physical suffering. The sinner against his physical nature will find that disease is the penalty. Hence, the pardon of sin and the healing of disease accompany each other.
When the sick came to Christ to be healed of their bodily infirmities, he heard their request and forgave their sins. Said he, “Thy sins be forgiven thee.” And the Scriptures elsewhere connect pardon with healing—“Who forgiveth all thine iniquities; who healeth all thy diseases.” Ps. 103:3. “And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.” James 5:15. And those who gain a portion in the world to come will be delivered from both sin and sickness. “And the inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity.” Isa. 33:24.
R. F. COTTRELL.

Folly Is the Beginning of Pride

Folly is the beginning of pride, and shame will be the end of it.

Held in Honor.

REV. John A. Broadus, D. D., well says: “Paul did not sit still at Ephesus, praying and doing nothing. He worked hard to get up a collection among all the churches within reach. He gave command for a regular, systematic contribution in Galatia and Corinth. He sent an agent to Corinth, once and again, and labored himself as a collector in Macedonia. His second epistle to the Corinthians contained so much of earnest pleading for the collection, that we may be very sure some of the grumblers at Corinth said it was ‘entirely too much about money.’ The apostle strained every nerve to make the contributions general and liberal; and the inspired word of God contains the most impassioned appeals for money ever written.”

The Temple of God Is in the Heart of the Lowly

The temple of God is in the heart of the lowly.

Adel, Iowa.

By Dudley Marvin Canright

FRIDAY, Nov. 25, self and wife again left home for Adel. I am sorry to say that this place has been sadly neglected. Neither of us had been back here since the tent left last July. This is like planting corn, and leaving it all summer without cultivation. Hence if there is any fruit, it is no thanks to us, but to God and the power of his truth. We were therefore thankful to find those who embraced the truth, fourteen in all, still holding on, keeping the Sabbath, having meetings, and apparently growing some in the work. One good sister nearly stumbled over the health reform. Having heard but little about it, of course they could not be expected to see it in the light we do. She was told, and came to believe, that it was made a test of church fellowship by us. Very naturally she did not feel like being compelled in this manner to do what she could see no reason in. It is very sad, indeed, that such impressions should be given by any one. We tried to relieve her mind by setting it in its proper light before her. We are confident that she will now feel better, and take hold again.
We had some very good meetings with the friends, trying to prepare them for baptism, organization, &c. Several of them have their tobacco-using to overcome. This they are now trying to do. We pray God they may succeed. Organized Systematic Benevolence, which amounts to $85.80. Spoke three times in the court-house, to a goodly number. As many came out as did when the tent was here—more I was told than any other church in town could get out. We found several still interested and inquiring. Some we have strong hopes of. They seem almost decided now to obey. We feel it duty to return there soon, and hold meetings for a couple of weeks. On the whole, we feel encouraged about Adel.
D. M. CANRIGHT.

Appointments.

And as ye go, preach, saying, The kingdom of Heaven is at hand.
PROVIDENCE permitting, we will meet with the church in Convis, Mich., Dec. 17. Brethren from Battle Creek, Newton, and Burlington, are invited to attend. JAMES WHITE, ELLEN G. WHITE.
THE Seventh-day Adventists of Mound City and Centerville, Kansas, will hold the first quarterly meeting for 1871, the first Sabbath and first-day of January next. Would be glad to see any of the brethren from other points. J. H. COOK.
THE next quarterly meeting for the churches in Hillsdale Co., Mich., will be held in Hillsdale, Sabbath and first-day Dec. 31, 1870, and Jan. 1, 1871. Meetings to commence with the Sabbath. An invitation is extended to the scattered friends in Somerset, and vicinity, to come and join with us in the worship of God, and receive his blessing. A minister is invited, and expected. For the church, W. B. CASTLE, Clerk,
THE next quarterly meeting in R. I., will be with the church at Curtis Corner, Dec. 17 and 18. We hope all our brethren and sisters will come so as to be at all the meetings. Cannot Bro. S. N. Haskell be present? JABEZ C. TUCKER, Clerk.
MONTHLY meeting at Cottage, alias “Slab City,” Catt. Co., N. Y., on the first Sabbath, and first-day following, in January, 1871. “Forsake not the assembling of yourselves together.” R. F. COTTRELL.

Is it Right?

By Dudley Marvin Canright

Is it right for our churches to neglect the ordinances month after month, quarter after quarter, and even year after year? Are the ordinances of any use, virtue, or authority? or are they not? Can God bless us as members, or as churches, where the holy ordinances of his house are thus habitually disregarded and neglected?
This subject was brought forcibly to my mind at our late meeting at Monroe. On inquiry, I found that there were old brethren and sisters who had been in the truth from five to twelve years, belonging to organized churches, and yet who had never taken part in the ordinances more than once or twice, and some not at all. I could hardly believe it. The elders of our churches have the authority to attend to this, though no minister should visit them. Monthly meetings also are good occasions for this, which should not be neglected. As often as ye do this, says Paul, “ye do show the Lord’s death till he come.” 1 Cor. 11: 26. Solemn occasion! The emblems of our dying Lord before us! Thoughts of Gethsemane, the last supper in the upper chamber, and of Calvary, fill our minds. All this our Master suffered for us, for our sins. It is good for the soul that we should often meditate upon these scenes. Our Lord has left us a solemn and appropriate memorial of them. Should we not carefully observe it?
D. M. CANRIGHT.

John Quincy Adams’ Mother.

“Twelve or fifteen years ago,” says Ex-Governor Briggs, “I left Washington three or four weeks in the spring. While at home, I possessed myself of the letters of Mr. Adams’ mother, and read them with exceeding interest. I remember an expression in one of the letters addressed to her son, while yet a boy twelve years of age, in Europe. Says she, ‘I would rather see you laid in your grave than you should grow up a profane and graceless boy.’
“After returning to Washington, I went over, and said to Mr. Adams, ‘I have found out who made you.’”
“‘What do you mean?’ said he.
“I replied, ‘I have been reading the letters of your mother.’”
“‘If I had spoken that dear name to some little boy who had been for weeks away from his dear mother, his eye could not have flashed more brightly, or his face glowed more quickly, than did the eye and face of that venerable old man when I pronounced the name of his mother. He stood up, in his peculiar manner, and emphatically said,
“‘Yes, Mr. Briggs; all that is good in me, I owe to my mother.’”
“‘Oh, what a testimony was that from this venerable man to his mother, who had in his remembrance all the stages of his manhood! “All that is good in me, I owe to my mother.’”
“‘Mothers, think of this when your bright-eyed little boy is about. Mothers make the first impressions upon their children; and these are last to be effaced.’”
—Sel.

FAITH VS. PRACTICE.—

A practical philanthropist, who picks drunkards out of the mire, gets them washed and clothed, and restored to their right minds, once visited a poor widow on a cold winter day. “Have faith in Christ,” said one, “he will help you.” Quoth the practical man, “It is not faith in Christ she lacks; she has as much of that as you or I; it is wood she stands in need of. Her faith will not save her with the thermometer at zero. Do you think the Saviour will come and tip up two feet of wood at her door? No such thing. She has got faith, but wants fire-wood.”
The missionary went his way; there was no more that he could do. The practical man had the wood there in an hour.

Censuring the Conduct of Others

We often censure the conduct of others, when, under the same circumstances, we might not have acted half as well.

MISCELLANEOUS

THE PRESENT MORAL STATUS OF THE FRENCH NATION.—

In a recent exchange we find the following description of the morality of the French people. In what a fearful condition must a country be against which such terrible charges can be made. And although the French people perhaps take the lead in these things, other nations cannot be far behind. Is not the world about ripe for the judgments of the Almighty?
The Rev. M. Pilatte, a Protestant clergyman of Nice, says, in an address to his people:
“Our principles and manners have been corrupted. We have absolved, glorified, and crowned, perjury. We have regarded as mere prejudices, conscience and truth. We have made light of whatever is pure and sacred among men. Woman, marriage, and its holy duties, all the domestic virtues, have been for us subjects of ridicule. Our theaters and our schools have become schools of immorality. By the frivolity of our character, by our long resignation to servitude, by the lowness of our tastes, by our shameful fashions, by our obscene songs, we have dishonored our times, and scandalized the world. In all the ranks of our society vice has flourished, exposing without shame, before the eyes of all, that which it is not permitted even to mention.”

THE HAND THAT SAVED US.

Two painters were employed to fresco the walls of a cathedral. Both stood on the rude scaffold constructed for their purpose, some forty feet from the floor.
One of them was so intent upon his work that he became wholly absorbed, and in admiration stood off from the picture, gazing at it with intense delight. Forgetting where he was, he moved back slowly, surveying entirely the work of his pencil, until he had neared the edge of the plank upon which he stood. At this critical moment, his companion turned suddenly, and, almost paralyzed with horror, beheld his imminent peril; another instant, and the enthusiast would be precipitated upon the pavement beneath. If he spoke to him, it was certain death; if he held his peace, death was equally sure. Suddenly he regained his presence of mind, and, seizing a wet brush, flung it against the wall, spattering the picture with unsightly blotches of coloring. The painter flew forward and turned upon his friend with fierce upbraidings; but starting at his ghastly face, he listened to his recital of danger, looked shudderingly over the dread space below, and with tears of gratitude blessed the hand that saved him.
Just so we sometimes get absorbed upon the pictures of the world, and, in contemplating them, step backward, unconscious of our peril; when the Almighty in mercy dashes our beautiful images, and draws us, at the time we are complaining of his dealings, into his outstretched arms of compassion and love.

The Dangers of Anger

Whenever we get angry, we are sure to do very foolish things, and give our opposers the advantage over us. You can do mischief in one fit of anger, that will follow you all your lifetime. Those who witness it, will not forget it; and their love for you must be very deep and strong to overlook it, and love you just as much as before. People generally will not show this forbearance toward you.
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