A New-York paper gives the following account of a recent sermon by H. W. Beecher. The thoughts are loose and liberal enough for the freest thinker. He is not only all things to all men, but to all creeds. We suspect, however, that his declaration that he is not bound to keep Sunday is owing not so much to his lax views on most Scripture subjects, as to the clearly-ascertained fact that there is no sacred authority whatever for the institution. It is becoming more and more evident that the only hope for the first-day Sabbath is in human legislation. The report says:—
One of Henry Ward Beecher's boldest sermons was preached last Sunday, and it was supported throughout by a logic unusually powerful, even in the efforts of its distinguished author. He spoke very freely regarding the observance of the Sabbath. “Love with faith,” he said, “sets men free from the bondage of ordinances or ceremonies; says to me, ‘If you need them, use them; but if you have no need, do not use them.’ I do not keep Sunday because I think it a religious day as the law defines it. I keep Sunday because I love it; but I am not bound to do so. If a man say, ‘I feel at liberty to seek my Sunday in the forest,’ I say you are at liberty to. If he says he wishes to worship God in the fields, I tell him to do so. I may question his sincerity, but if I find him sincere, I tell him he is at perfect liberty to go. Do you call those heresies? They are shocking heresies, and for all of them I plead the example of the Church at Jerusalem, I plead everything that is 2,000 years old, and the age of everything from winds up to creeds is generally the test of its superiority.” He then spoke of the objection often urged by good men to association with those who differ with them on religious points, opposing it in a broad, liberal spirit. Paul, he said, encouraged such association, and he did it on principle. We quote from the report:
He made himself all things to all men that he might win souls to Christ. So if, for the sake of winning them to a higher life, a man conforms to the opinion of others, and acts in such a way as not to jar their educated beliefs, if he does this for the sake of winning them to a higher belief, then this is right. It is a miserable orthodoxy that cannot bear the contact with another belief. God sheds his sun over all alike, even on devils. When the terrible disaster at New Hamburg occurred, and men were rushing in crowds to the rescue, do you suppose it was necessary for them to stop and ask each other, “Are you a Democrat or Republican?” or say, “I am not going to be seen working along side of a Democrat”? For years and years, in this city of Brooklyn, the children of the Unitarian Sunday-schools have not been permitted to walk with the other schools on anniversary day. These little children are not permitted to walk the streets together for fear of contamination. There was one sad eye and one glad eye that looked at that scene. Christ was sad, and the devil was glad. If we have the love of Christ above all other things, there is not one human being on earth that you cannot own as a brother, or go down to him and work with him and for him. I could sit and worship in many and many a Unitarian church or Swedenborgian church, or Roman Catholic, or Baptist, or Methodist, or Episcopal. I could go their way if it was necessary, and I would not hesitate to be immersed, even as I immerse others, if I thought I could gain them on the other side of immersion. It is immaterial to me; but they are weak, and need it. But churches save the chaff and straw and let the wheat go where it may.
News and Miscellany.
“Can ye not discern the signs of the times?”
The Revolution in France.
The recent victories of the Commune but make darkness visible. The ultimate success of the revolutionists can only leave the future vague and uncertain, because their aim is vague and uncertain. Their courage and obstinacy tend to demoralize the troops of the Assembly, because those troops are Frenchmen. The fidelity of the latter to the Thiers government is weakened by their national sympathy, and that government is liable to see its soldiers desert in the very crisis of a battle. The army of the Assembly may possibly succeed in besieging Paris and compel a surrender, as they now threaten, but unless more generalship and bravery are displayed by the Versailles leaders and soldiers, the unsuspected resistance and the unsuspected courage of the “Reds,” are ominous for the stability of the Thiers government.
The distinction between the ideas and the conduct or character of the revolutionists, must be carefully kept in mind in estimating the merits of the conflicts. Though they whip priests and despoil convents, they do it by way of protest against the alliance between church and state. Though they pronounce all contracts between landlord and tenant null and void, and abolish the rights of property, they do it in the name of a vast association of workingmen, which extends all over Europe, and has for its object a universal republic, and a grand co-operative system of labor in which all shall be employers and employed. Though they rant and fume, yet their proclamations and papers show a high degree of intellectual ability, and they display a vigor and energy which the Thiers government has not shown, and probably does not possess.
Centralization based upon the ignorance of the masses, under whatever name, has been the principle underlying every form. In lieu of this the “Reds” have no distinct, organized principle to offer. Their constitution, if we can say that anarchy constitutes at all, is wholly negative. The “Commune,” they say, local self-government, equal distribution of the rewards of labor, upheaval of ancient traditions, the destruction of the church, the banishment of all who worship “a person whom they call God”; these and similarly destructive propositions form their “bill of rights” and wrongs.
If the South had successfully seceded, overthrown the Washington Government, withdrawn, and left the Northern States to pick themselves out of the wreck, we should have realized to some extent the situation of France after the surrender of Paris. Imagine us wholly to have forgotten the art of self-government, and to have been disgusted with the Federal Government which had so signally failed. Imagine the farmers of Michigan, Ohio, Illinois, and other States, daily anticipating that the populace of New York and other large cities, led by Wendell Phillips, Train, the Pennsylvania coal rioters, and men of less honesty and more capacity than they, would seize their property and divide the National and private wealth among the whole population. Imagine that these revolutionists had no charter, no constitution, no declarations of principles to offer; that they did not propose a republic like the one we had lost, nor a monarchy, nor even a confederation of the State Governments, but simply such a government as New York, Philadelphia, Cincinnati, Chicago, St. Louis, and other cities might evolve from their own consciousness; imagine, if possible, these circumstances, and we begin to see a glimmer of the situation in France. We fall far short, even then, of the reality, because we cannot divest ourselves of our conscious ability to set up the machinery of local self-government at any place and under all circumstances. But France has never had this power. It is foreign to all its experience. It would know as little what to do with it, even if, by some miracle, it should be set running, as a Feejee would know what to do with a “postoffice, or the Esquimaux with a Supreme Court.—Detroit Post.
The Spirit of Christ in the Prophets.
By I. D. Van Horn
We meet with men almost everywhere who take the position that the Old Testament has served its time in the world, and is numbered with the things that are past. These, with some others who take a more favorable view of the relation the Old Testament sustains to us, look upon the writings of some of the prophets, especially those of Daniel, as being very obscure if not hidden mysteries. Some go so far as to say it is a sin to read or study them with a view to learn or understand their meaning.
Of the New Testament and its teachings, they speak in the highest terms; though they have some difficulty with the book of Revelation. They respect the teachings of Jesus Christ, and accept them as worthy of their entire confidence. Christ, to them, is all in all. This is all as it should be. But what seems singular to me is, for them to accept his testimony in one portion of the Bible and reject it in another. I suppose though, that they have no idea that our Lord had anything to do in dictating the prophets to write what they did. We learn that “the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” 2 Pet. 1:21.
Now it is very easy to show that the Spirit of Christ was in the prophets, and that therefore their writings are actually the teachings of Christ though they be found in the Old Testament. The apostle Peter speaks to the point as follows: “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” 1 Pet. 1:10, 11.
Now what about the book of Daniel? “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand),” Matt. 24:15. In this our Lord gives his special sanction to the writings of Daniel, which is not only a proof that they are genuine, but that they may be understood. We know that the Spirit of Christ was in Daniel, by the fact so clearly set before us by the apostle Peter.
The book of revelation was dictated to John by Christ’s angel. Rev. 1:1; 22:16. Now compare Rev. 22:9 with chap. 19:10 and it will be seen, as John fell down to worship at his feet, in the one place he said, “I am thy fellow-servant, and of thy brethren the prophets;” and in the other, “I am thy fellow-servant, and of thy brethren that have the testimony of Jesus;” and, “the testimony of Jesus is the spirit of prophecy.” This must be undoubted proof that the writings of the prophets are the testimony of Jesus to us.
It is quite probable that Christ’s angel is the angel Gabriel. As incidental proof of this, we refer the reader to the fact that this angel was sent to Zacharias, and gave him information of the birth of John the Baptist the forerunner of Christ; and then again to the virgin Mary to announce to her the bringing of Jesus into this world at his first advent. Luke 1. It was this angel that dictated to Daniel the important things he has left on record for us. For us, I say, because the greater portion of his book was to be understood and explained to the world in the time of the end. Chap. 12:4, 9, 10.
From the above facts we conclude that it is not only right, but our duty to “inquire and search diligently” into the prophecies; and we do not think we do wrong, but “do well” to take heed unto them, as unto a light that shineth in a dark place.” I. D. VAN HORN.
Men and Things.
By Dudley Marvin Canright
THE CHURCH AS A THEATER.
MANY of the churches in our cities are becoming more and more simply places of amusement and entertainment. They partake largely of the nature of the theater. Indeed they seem in some cases to have set up a sort of rivalry to it. The following from the Christian Union is to the point:—
The Sunday services of a Methodist church in Philadelphia were recently advertised in a Saturday paper, with the following as the closing item:—
One of the best quartette choirs in Philadelphia under the direction of that magnificent tenor, F. R. Thomas, M. D., with Prof. Harry Barnhurst as basso, and kindred talent as soprano and alto. Lovers of artistic music may enjoy a rich musical treat at every public service.
What would good old father Wesley say to that, were he alive? It is remarkable that the Methodist church, once noted for its plainness and simplicity, should take the lead in these things. How much would God be honored by the performances of such a choir as the above? Suppose the choir filled the bill. When the hearers went out, you would hear them praising that “magnificent tenor,” “talented soprano,” &c. How much spiritual food could poor, perishing, sin-sick souls find in that? Is it not time for the Lord to work? Are we any better than they? Do we humbly serve him?
ETERNAL MISERY A BAD DOCTRINE.
The evidences of this are abundant, look at it which way we will. The following from an editorial in H. W. Beecher’s paper is a good confession on this point. He says:—
“In view of the fact that we who hold the doctrine of eternal punishment cannot bear to dwell upon it, and dare not ask of God to help us realize it, is it not a grievous wrong that those who are compelled to withhold their assent to it, should for that reason be set beyond the pale of Christian charity, not only, but too often of common courtesy.”
A doctrine which we “cannot bear to dwell upon” nor dare ask God to help us realize, certainly cannot commend itself to the conscience of men, nor can it honor God. The well-grounded plea he makes for charity to those who reject the doctrine, we suspect was made as much for his own benefit as for any other party. If we read him correctly, he is not far from Universalism.
FALL OF BABYLON.
From every source comes increasing evidence that the nominal church has fallen from its purity and its power. Private members see and confess it, ministers lament over it, and the mass of the people are waking up to it. Both the church and its ministers are fast losing all hold on the public mind and conscience. My observation fully confirms the following remarks from the New Jerusalem Messenger.
“Decline of the Ministry.—Col. Higginson, in the Toledo Index, quotes the opinion of an eminent New England divine to this effect. He says:—
“‘One of the ablest clergymen of New England is—D. D. of great practical experience and of no radical tendencies—told me, not long ago, that in his opinion the clergy had been living for half a century in the inherited prestige of Puritan days. He added that this prestige was now almost worn out, and that in fifty years it would be impossible for a man of mediocre talent to sustain himself in the ministry. And, as it was admitted by all, that the ablest young men are not now commonly attracted to the pulpit as a profession, it was really doubtful, he said, whether, a hundred years hence, there would be any clerical class at all.’ . . .
“‘This view finds confirmation in the fact that the ministry seems to be losing its hold upon the public mind. There are certain eminent preachers who are able to maintain large congregations by their power as orators and scholars; but it is an undoubted fact, which nearly the whole religious press is deploring, that ordinary men no longer have the encouragement and support they formerly had in the ministry. . . . Church-going has come to be looked upon for the most part as a Sunday entertainment; and whoever can furnish the best entertainment is the most successful preacher. An inherited feeling of reverence has heretofore given a certain factitious support to the institution; but that is fast fading away, and it is evident to all careful observers that unless some change is effected, or some re-action takes place, the ministry will lose the little power it now has, and will fail of support as a distinct class.’
“‘The result of this is, that fewer young men of education and ability enter the ministry now than formerly. Some facts have recently come to light and been widely commented upon by the religious press, showing that the proportion of college graduates choosing the ministry as a profession, is only a fraction of what it was fifty years ago.’”
These are sad facts, and yet they really inspire us with courage; because when the people awake to the evident facts, then they will feel the need of a reform, and will listen to present truth. The ministers are losing their power to oppose the truth. The people distrust them. We expect to see things grow worse and worse till the world is prepared for the loud cry. May it come soon. D. M. CANRIGHT.
Two Wonders.
By Roswell F. Cottrell
Some things are too wonderful for me. There are two facts on which my mind now rests which I regard as marvelous.
In the first place, I marvel greatly that those who know the true Sabbath of the Lord—Seventh-day Baptists—are so “slow of heart to believe all that the prophets have spoken”—so slow to believe that God, in fulfillment of his promise, has sent a special message for the restoration of his down-trodden truth, preparatory to the translation of his people at the second advent of Jesus Christ. Since the message has come in its order, as the third of a regular series, as predicted, it is truly marvelous that they ignore present truth, and claim that they have always been preaching the third angel’s message! at the same time not admitting that the first of the series has been announced. I wonder that they do not yet see and acknowledge present truth. But I still trust and believe without a doubt, that all that do heartily love the law of God will soon see that God has set his hand to restore that law, by the proclamation of the last merciful warning, so plainly foretold in his word. The cross that they have to bear in acknowledging the third message, is to confess that the first and the second were from Heaven. The question is similar to the one put to the Jews by our Saviour: “The baptism of John; was it from Heaven or of men?”
Fulfilling signs, especially the prophecy of the two-horned beast, as fulfilling in the United States, as developed by the present message, will soon convince them that the advent messages are from Heaven. Those whose hearts are right with God will soon see it. I wait with confidence.
But there is another wonder, still greater, I was about to say, but I hesitate; and that is that professed Adventists, those who hold that there is a present truth, and that that truth is the proclamation of the advent at hand, by which a “prophetic people” is to be prepared for that thrilling event, can still close their eyes against the third and last message, as laid down in prophecy, the most thrilling and evidently the most important of all, and hope to go without death right into the kingdom of God, without noticing at all this tremendous warning; that while the message describes the last prophetic people as those who “keep the commandments of God and the faith of Jesus,” they should imagine that a people who hold that those commandments have been abolished and superseded by that faith, are, indeed, the people.” But those of them who are honest, though dangerously misled, will soon see their great and dangerous mistake, and turn their feet into God’s testimonies, and thus answer the inspired description of the people who truly have the present truth.
Speed the time, O God! when thy people shall see eye to eye, and thus be prepared to be gathered home to Zion. Open the eyes that are covered by the sleight of men and cunning craftiness whereby they lie in wait to deceive. Let that prophetic people be speedily and fully developed, the remnant of the seed of the woman, “which keep the commandments of God and” have the testimony of Jesus Christ”—the people to be delivered from the wrath of men, and translated to Mount Zion.
Oh! give me a part in the present work, and let me see the deliverance of those that are “found written in the book”!
R. F. COTTRELL.
To the Brethren in Minnesota.
By I. D. Van Horn
Dear Brethren and Sisters: There are some things pertaining to the cause of present truth and its prosperity, that I think demands your immediate attention. I take this public manner of speaking to you, thinking, by so doing, that you will be the more prompt in meeting the wants of the cause as far as lies in your power.
First, there is a lack of order, or of a full organization in nearly every church in the State. There is but one church that now has an ordained elder. Under these circumstances the ordinances cannot be celebrated only at such times as a minister may be present. A change should be made for the better as soon as practicable. In order to effect this, it will be necessary for all those living in the vicinity of any of these churches, who have formerly belonged to others, to obtain letters that they may be ready to join where they now live at the earliest opportunity. Then, when the time shall come to complete the organization in any place, you will also be prepared to act your part. I shall want to do this work in every place when I visit you again, if it is possible.
Secondly, Systematic Benevolence will require your attention. Walk out by faith on the promises of God and do what you can in this direction, that the cause of God may not want for means. Every Sabbath-keeper in the State should feel an interest in this matter. Let every church call a business meeting some time before the Conference, and let every member feel under obligation to attend it, or represent themselves by letter. At that time settle up your past S. B. pledges, re-arrange your pledges for the next year, elect your delegates to the Conference, and make all the preparations you can to attend the camp-meeting. This will be a good time to grant letters to those members who have moved to other places.
Let every one in the State feel an interest in the coming camp-meeting. Begin to make preparations now to attend it. Look up your friends that you would be glad to have attend it, and persuade them to get ready to go with you. Pray much that the meeting may result in great good to the cause of God. There are burdens to be borne; let us all become burden-bearers. Those that labor will receive the reward. Time is short. Thousands of our fellow-men are standing on the brink of eternity without hope. Let us come up nobly to the work and employ every means in our power to give them the light. Let your light shine, brethren, and by your good works help on the cause of your Lord.
I. D. Van Horn.
The Great Teachings of Jesus
The great teachings of Jesus, concerning God and man, have been verified by the experience of sixty generations of Christian men and women. They have guided them to God; they have rescued them from sin; they have created faith, hope, and love in human hearts; they have conquered the fear of death; they have consoled the sufferers under the burdens of life.
What Is the Parisian Commune?
“The Commune,” pure and simple, is not a bad sort of thing, nor, to Americans, at least, is it a new thing. You in New York have your commune in your own way. That is, you have local self-government. New York governs herself by officers elected by her own people, and so does every other city and county in the United States. But, above or with this, you have your State government and the Federal government. Now, if you can conceive of New York throwing off her obligations of obedience to the State and Federal governments, and setting up in perfect independence on her own hook; instigating Buffalo, Rochester, Troy, Poughkeepsie, and all the other cities to do the same; and still announcing that in some occult and mysterious way all these other cities and all the east of the State were to be subject to New York; and proclaiming, also, a new gospel in regard to the rights of labor as distinguished from the rights of property; if you can conceive of this, I say, you will begin to understand what this Parisian commune really means. It is, in fact, simply putting in practice the dogmas enunciated within the last few years at the successive congresses of the International Workingmen’s Association. . . . The fons et origo of the whole affair is tradesunionism. In the eyes of the members of the Internationale the workman is alone to be regarded, and he is a brother, be his nationality what it may. The French employer and the French consumer, in their eyes, is an alien and a stranger; the Swiss, English, Belgian, or even German workman, is a brother. The Internationale has sought to unite the workmen of every nation in a league against every one who is not a workman—a workman, that is, in their sense. They don’t want a Republic such as you have in America, or such as M. Thiers proposed to have here. They want a republic in which they shall be the masters and every one else their slaves. The Commune—a government which is a gigantic trades-union. It seems to be about to carry everything before it. Heaven help us!—Cor. N. Y. World.
JOHN MATTESON
By John Matteson
Chicago.
I HAVE finished my labors at present in Chicago. Continued the meetings seven weeks. The interest to hear increased to the last. Eleven brethren and sisters (all Norwegians) have taken the covenant of S. D. Adventists. Ten have been baptized. Bro. G. T. Berg was ordained elder. Systematic organized to the amount of $125.32 a year. The brethren have been very liberal in sustaining the meetings, which cost us about $29.00; and besides this, they made up a donation for me of $14.00. They have commenced to love the truth which has brought them to the unity of the faith. Some others are convinced of the truth, and we expect that many more will be found among the 10,000 Scandinavians of Chicago who will yet obey the truth. It is at least a large field of labor. May the Lord preserve these dear souls, and continue the good work until all the honest ones shall be gathered out and be presented without spot or wrinkle at the appearing of our blessed Lord.
JOHN MATTESON
Busseyville, Jeff. Co., Wis., April 17, 1871.
Be Gentle, Forgiving, and Kind.
By Sel.
OH! why are we always so ready
To hear what another may say,
To canvass the faults of a neighbor,
Forgetting our own by the way?
We know not the heart that we censure,
Be gentle, forgiving, and kind,
One drop from the fountain of pity,
A wound that is bleeding may bind.
A word, like an angel of mercy,
The sunshine of gladness may bear;
May cheer a lone spirit forsaken,
Or add to the weight of its care.
A word! do we think of its import,
Though uttered perhaps with a smile?
A heart may be writhing beneath it,
Or breaking with anguish the while.
A word that in coldness is spoken,
May sever the friendship of years,
The flowers of feeling may wither,
And leave them in sorrow and tears.
Then why are we always so ready
To hear what another may say,
To canvass the faults of a brother,
Forgetting our own by the way?
—Sel.
Wisconsin.
By David Downer
Since my last report, I have been laboring most of the time at Bad Axe. Preached twenty-eight sermons, and have reason to believe a permanent work has been done there. There are fifteen or more keeping the Sabbath, besides twenty-five or thirty children from two to fourteen years old, who keep it with their parents. I am now at Victory. Have delivered two lectures. Shall remain over the Sabbath with the brethren here. We hope for an addition to the church here of one or more. The brethren in this place, like many others, need encouragement.
I intend to go to Liberty Pole, on the 11th, then to Kickapoo Center to visit and encourage the brethren. May the Lord help us to work in harmony with his will. DAVID DOWNER.
New Hampshire.
By P. C. Rodman
My last report was to Feb. 15. I had then given four lectures in Sharon. Continued them until April 8, giving some thirty discourses in Sharon, and seven in Jeffrey, meeting with the brethren in Blakeville several Sabbaths, and holding meetings in Peterboro one Sabbath during the time. I have tried to do the best I could to help the brethren, and persuade others to keep God's commandments, and the faith of Jesus. As a result, some of the brethren have been encouraged to consecrate themselves anew to the work; and in Sharon, eight have commenced to keep the Sabbath, who never started in the good work before. Held several social meetings with them, in which they have all taken part. Started a Bible-class last Sabbath, and social meeting on Wednesday evening. Bro. B. F. Wilkinson will lead in these meetings.
There is deep conviction on the minds of others in Sharon that they should keep the Sabbath. Nearly all who have heard us, confess we have the truth. The people in Sharon have treated us very kindly, making us welcome at their homes. We shall always respect them for this, and hope they will have such a regard for God's honor as to respect his law and keep all his commandments, that they may have right to the tree of life and enter through the gates into the holy city at last, and so escape the seven last plagues to come on those who heed not the warning and counsel given under the three messages of Rev. 14.
I have given one discourse here to about forty-five, who gave good attention. Hope in the Lord to be of service here among this people. Pray for us. P. C. RODMAN.
West Wilton, N. H.
The Voice of Kindness
THE warm sunshine and the gentle zephyr may melt the glacier which has bidden defiance to the howling tempest; so the voice of kindness will touch the heart which no severity could subdue.
Writing for the Review.
The influence of the REVIEW in this work cannot be estimated. What would our churches do without it? How could the hundreds of scattered ones, the lonely ones, live without its weekly visits? Not only so, but hundreds are reading it every week who are not in the truth. It should so present the truth as to convince and convert many of these. How very important then that it be filled each week with good matter, sound arguments, spirited articles, all bearing more or less directly on the present truth.
But to have this so, somebody must take an interest in preparing this matter for the REVIEW. Nor can one person nor a half dozen do this. It is too great a tax to be borne by a few; besides if this should be so, it would soon become stale, dull, and one idea. It needs not only spirit, life, and energy, but also variety. This can only be secured by having articles from a considerable number of different persons. This is what we plead for. How often I have noticed when the REVIEW comes to us filled up with long articles, and these perhaps mostly from other papers, that the readers lay it down with the remark that the paper is dull this week. It appears more like a task than a pleasure to read it through. But when it is full of short articles, especially if they are from our own writers, then all are pleased with it. But it is impossible for the editor to send us such a paper unless its friends will take hold unitedly and feel not only an interest but a responsibility to furnish the material for it.
But who shall do this, and how shall they do it? Of course not every body has the ability nor the information to write good articles for the paper; yet many have this ability who are making no use of it, are hiding their talents. How shall we find out who ought to write? I know of no better way than for those who think they have something good, to write it out and then let the editor decide whether it is good, or not. I think he will not object to having a large variety from which to select. If after several efforts, say a half dozen or so, your articles do not appear, consider yourself excused from further duty in that line.
There are scores of brethren and sisters among us of good education, sound minds, quite extensive information, and well posted in the truth. Why cannot such write good articles? Is it not for a lack of will? of interest? of energy?
But what is the matter with a large number of our ministers that they do not write more? If they have good matter to talk about both to outsiders and to the church, why is it not good to write about? If it is good for the few, why not for the many? I cannot understand why it is that they take so little interest and responsibility in furnishing matter for our papers. Why is it not just as much a duty as is to go out and preach?
But some say the subjects they preach on are old and familiar to all, and hence not appropriate for the REVIEW. Well, it would be a very good plan for such to dig out a few new ideas in some way. It would do their hearers good, and then they could write them out.
Can it be that a minister can properly study his Bible, can travel from place to place, can keep informed of what is going on in the world around him, and yet neither learn, see, nor hear anything that would be of interest to the readers of the REVIEW? It would be accusing them of stupidity to think so. It cannot be. Perhaps the writer's experience in this may assist others. When for any cause I have neglected writing for some time, it becomes very hard for me to think up an interesting article for the paper. But having written one article, a subject for another readily suggests itself. Thought begets thought without end. Keep your eyes open to what is transpiring around you. Every day, life is full of the most interesting and instructive incidents, whether in the family, on the farm, or traveling. Notice them, note them down at the time, and then give them to us on paper. Here is Beecher's forte, the secret of his success. He is a close observer of nature. He keeps his eyes open to every little thing around him. Then he weaves them right into his talk and his writings. They are such simple and well-known facts that they cannot fail to interest all. Christ was constantly teaching the most sublime truths by illustrations from nature, e. g., the lilies of the field, the sower, the tares and the wheat, &c., &c.
This is a stirring age, a live age. Heaven and earth are full of signs showing the end of all things. These signs are both increasing and growing brighter every day. Let us all be alive to these things, study up, read up, post up, wake up, and then give our brethren the benefit of it, both in our talk and in our writings. Let us try, and then ask God to bless our feeble efforts.
A CONTRIBUTOR.
Truth Will Never Die
TRUTH will never die; the stars will grow dim, the sun will pale his glory, but truth will be ever young. Integrity, uprightness, honesty, love, goodness, these are all imperishable. No grave can ever entomb these immortal principles. They have been in prison, but they have been freer than before; those who have enshrined them in their hearts have been burned at the stake, but out of their ashes other witnesses have arisen. No sea can drown, no storm can wreck, no abyss can swallow up, the ever-living truth of God. You cannot kill goodness, and truth, and integrity, and faith, and holiness; the way that is consistent with these must be a way everlasting.—Spurgeon.
Live Up to Your Engagements
LIVE up to your engagements.
Press Forward.
By N. Orcutt
“FORGETTING those things which are behind, and reaching forth unto those things which are before, I press toward the mark,” &c. Phil. 3: 13, 14.
The example of the apostle, thus stated, is worthy of imitation by all who are striving to overcome. It is not safe to trust in the experience of the past. To-day brings its duties and its dangers, and while the discharge of those duties claims our attention, by watchfulness and vigilance we may avert the impending danger. While we may dwell upon the past as a source of encouragement, we may not safely base our hope upon anything short of a present, lively sense of our acceptance with God. And how may we expect to have this, without a present experience—the result of present effort, the discharge of present duty?
To lean upon the experience of the past will result in dwarfing our moral faculties, blunting our nice perceptions of right and wrong, and utterly unfitting us for the conflict before us. Our Father justly demands of us a growth in grace, an increase in the knowledge of the truth. In this we see manifest an interest in our welfare; for we cannot without these successfully meet and overcome the influences and obstacles we encounter; and we can attain to neither while we weakly and supinely rely only upon our past experience.
Growth in grace necessitates the gaining of an experience which we can obtain only in one way, in battling now with the stern realities of active life; not merely to maintain a defensive position, but to engage in an aggressive warfare. In the exercise of our faculties we gain strength for future conflicts; failing to exercise them, we are crippled and grow weaker day by day.
Cheered by the recollection of the mercies and blessings so lavishly bestowed in the past, profiting by the mistakes and errors into which we have fallen, press forward. There are higher, better attainments for us in the great future, a better experience, a holier, more perfect, character. Unless we gain that experience, and develop that character, by bearing our individual responsibilities, our daily cross, we cannot pass unscathed the time of trouble before us. We cannot successfully cope with our wily foe, ever ready to take advantage of our want of experience and consequent weakness; we shall lack the strength of character requisite to enable us to stand against the varied influences which we encounter amid the last day perils.
Great dangers, severe trials, increasing perils, are before us. Nothing short of our best and most persistent efforts will make the conflict in which we are engaged a success. Nothing less than a daily victory will insure a final triumph.
“Forgetting the things which are behind, . . . press toward the mark.” Our motto must be, Onward, ever onward. To halt is always dangerous, to look back is certain destruction. But we may overcome. If we press the battle, always faithful, our Captain will guide us to certain victory. May we thus overcome, and wear the victor’s crown on the other shore. N. ORCUTT.
The Value of Quiet Times
“No news is good news,” is a saying, with all its quaintness, which has more force and depth in it than we are commonly aware of. For that calm, unmitigated, unruffled flow of time, which leaves little to be told, is the happiest as well as the safest period of our lives. It is like the gentle lapse of the rivers, which, without being noticed or talked of, is permitted quietly to fertilize the soil, and beautify the prospect, while the fame of the rapid and destructive torrent is noised abroad. In such a state we are led from that which is without to that which is within; from the bustle of the world to a quiet communion with our own hearts; from that which depends on the will, perhaps on the capricious and unaccountable whims of others, to that for which, under God’s good guidance, we may draw upon ourselves.—Bishop Jebb.
Resolution Against Sin
Oh! how irresolute a man often is concerning a sin which he knows to be a sin, but which enchants him with its sweetness. Ah! how a man will say, “I must give it up, but I cannot!” Sin dies hard; it makes a hundred excuses for itself, and pleads, “Is it not a little one? Is it not a sweet one?” O Lord, then give me strength of resolution, and when I know that a thing is wrong, help me to have done with it; and when I perceive an action to be right, help me to make haste and delay not to keep thy commandments. O my Lord, may I never try to patch up a peace between my conscience and myself by trimming and compromising. If I know a thing to be thy will, may I never parley nor question; for this is to rebel. The spirit that parleys is the essence of high treason.—Spurgeon.
Lord, Lead Me
He that leaneth to his own judgment, is foolish, and he that trusteth to his own heart is a fool; neither to my judgment nor to my heart would I trust, but say, “Lord, lead me.”