An excitable man, one that is hasty, even if a good man, frequently has less influence than a bad man, who is deliberate and calm.
When an Adventist hires help and gets those of his own belief, he can probably often hire them cheap, by representing to them the advantage accruing from having his society; and why should they not pay for it? True, it may be an advantage to the employer to have such help, but this need not be spoken of before the hireling; it would make him dissatisfied, and no one but a meddler would do this. True, the world may talk a little, but what does that signify?
When others sin against you, accept nothing but thorough confession; but when you sin against others, brave it out, and justify it as long as possible.
There is an advantage in abusing an inoffensive, meek man, for he will not resent it. But be careful not to speak disrespectfully to a resentful man, unless you get him in a close place, then talk as you feel disposed.
Always have a pleasant countenance and a kind word for those whom you fear, or whose influence you value; but have a sullen frown and curt reply for those you dislike; and even if you are a little blunt to nearer friends, it is no matter, for they are so connected with you that they cannot cut your acquaintance.
"Better reign in hell than serve in Heaven," was the motto of the arch-deceiver; and a modern expression is some like it: "Better be at the head of a mouse than at the tail of a lion." Yet fiendish as such expressions are, they do still find admirers.
If you cannot do just what you would like to do, do not do anything; this will bring people to terms.
Sharp treatment of particular vices is sometimes indispensable; sometimes a sentence goes farther than an essay.
A good building is erected not without a variety of materials and work; so a valuable character is the result of much labor and experience.
Humility shrinks from the task of exposing another's error, but falls manfully to the extirpation of evil near home.
He who can think of his own faults without pain, can probably be impatient at the faults of others.
He who can think of another's faults without a diminution of love for him, has probably repented of his own.
When a proud man embraces the truth, Satan tries his best to rock him in his magic cradle, where the victim becomes giddy, and false lights swim before him, and he thinks he is in a sea of glory. Beware of Satan's arts to beguile.
God always works upon the understanding, and enlightens the mind. Satan works powerfully upon the imagination.
I do not see a single trait in the character of Absalom to admire; even his hatred to the seducer of Tamar terminated in assassination, and his beauty and address were used in supplanting an indulgent and noble father; yet the pen of a poet has been dipped in ink to exalt this foul parricide and incestuous traitor; and this ill-judged poem is read in our schools as an exercise, being incorporated in class-books. What is the consequence? Absalom finds admirers. Take the Bible, brother, read the life of Absalom, then admire him if you can.
I esteem Judas the counterpart of Absalom, and one is as lovely as the other, N. P. Willis' poem to the contrary notwithstanding.
He who bends his will to the logic of Satan, weakens his own judgment, and loses the control of his will.
When two parties plead for a decision, hold your judgment in suspense, however painful and self-denying, until you hear both sides, lest by a hasty decision you lose self-respect.
Is It the Best They Have?
By Editor
The plainer any truth is, the more crooked and inconsistent will be the various shifts that are devised to get around it. On no subject, perhaps, is this statement more frequently and fully illustrated, than on the subject of the Sabbath.
In No 6 of last volume, the reader will remember that we published an article on the Sabbath question from the Voice of the Prophets, written by Prof. N. N. Whiting, in which the whole question of the Sabbath was made to rest, without argument, and almost without comment, on Col. ii, 16. The falsity of the assertion, that "Col. ii, 16, is decisive on the Sabbath question," we fully showed in the same paper, proving, if we may be allowed to judge, that that language of Paul does not refer to the weekly Sabbath at all. But in a late number of the "Voice of the West," we find the said article from Prof. Whiting again published in full without note or comment, thus setting it forth as an exponent of the Sabbath views of that class of Adventists, represented by that paper. The republication of this article in the Voice of the West, which is but a continuation of the Voice of the Prophets, where it originally appeared, has led to the question at the head of this article: Is that the best position they have on the Sabbath question? Does this institution with all its varied and glorious associations, end at last in an ignoble connection with meats and drinks, and so far lose its once royal authority that no one can question our course whether keeping or violating it? Does this whole question center in this one text from Paul? If so, those who make use of it, disarm themselves of all opposition to the Sabbath; for how can they consistently oppose that which Paul declares to be a matter of complete indifference? Nevertheless it is a fact that this class of persons, as a general thing, show by their actions, that they marvelously overlook this point in the bearing of their argument.
Again, if Col. ii, 16, refers to the weekly Sabbath, it does so, because the Sabbath is abolished; for Paul says, Let no man judge you, &c., in reference to those things only which have been blotted out and taken out of the way; and, we repeat, if this refers to the Sabbath, then that also has been nailed to the cross, and has ceased to exist. And is this the position of the "Voice?" Shall we set it down as a no-Sabbath sheet? Does it believe that the institution of a day of rest, which experience has shown to be to man a physical necessity, to say nothing of his spiritual wants, a blessing which man possessed under the former dispensation, is done away under this? If it does not, how shall we account for the appearance in its columns of Prof. Whiting's article which affirms this position? And if it does, how shall we account for the frequent occurrence of the word Sabbath in its columns, such as, on such and such Sabbaths, such and such meetings were held; or on Sabbath, such and such a date, meetings will be held, &c., said dates for the Sabbath invariably falling on Sunday? Here, it seems to us, is a slight piece of inconsistency which it would be well for the Voice to explain.
Tent Meetings at Kendall's Mills, Maine.
By M. E. Cornell, D. T. Bourdeau
Our meetings in this place closed last evening. We have remained here two weeks and have given twenty lectures. The results are as follows: Fifteen have come out on the truth, and as many more are deeply convicted. Nineteen have subscribed for the Review, and we have sold about $15 worth of books. Our congregations were not large, but manifested an increasing interest till the close. We have never seen the people receive the truth more readily. Truly the Lord is at work in the East, and is preparing the people to receive the message.
Last Sabbath we held three meetings under the tent, and had an interesting social meeting in which a goodly number took a part, expressing their gratitude to God for the truth. Some of the Advent brethren remarked that they had felt a lack for sometime, and that the commandments of God and the faith of Jesus were the very thing they needed to separate them from the world and prepare them for the coming of Christ. They rejoiced to see those for whom they had felt an interest break the shackles that bound them and take a stand for the truth. Among these was a Methodist class-leader. Six or seven offices that his brethren had conferred upon him could not hold him back.
We have two or three places in view to hold meetings, but have not as yet decided where to go. By request of the brethren we stop here to-day to rest and consult with regard to our next move.
Believing that the Lord of hosts is in this work, and that we are remembered by those who labor for and are interested in the prosperity of the cause, we will move out trusting in God, and looking forward to the recompense of reward.
M. E. CORNELL,
D. T. BOURDEAU.
July 25, 1864.
Adventism.
By R. F. Cottrell
LETTER TO J. CROFFUT.
[The following article from Bro. Cottrell, was sent to the Sabbath Recorder, May 25, 1864, for publication, but for some reason has not appeared in that paper.—Ed. Review.]
DEAR BROTHER:—Though I have not the happiness of a personal acquaintance with you, yet I wish to express my pleasure from reading the few reasons of the hope that is in you, in your communication in the Recorder of May 5. You seem to have the key of prophecy, and evince that you are not unaccustomed to its use. You believe that the four universal empires of Daniel's prophecy have appeared and acted the part assigned them in the prophecy, because that these things have actually been done; and consequently that the kingdom of God is next to appear. You believe that the prophetic times for the first-advent, for the dominion of the Papacy, and for the sounding of the fifth and sixth trumpets of Rev. ix, have had their fulfillment, because the events predicted to take place at their close have taken place, and thus justified the prediction. You believe that the signs given by our Lord of his second advent have appeared, and consequently it is our privilege and duty to know that his coming is near, even at the doors. You seem also to be aware that the judgment-hour cry of Rev. xiv, 6, 7, has been announced, and that this is another indication of the approach of the great day of the Lord.
This being a proclamation of definite time, it must have for its basis some definite period in the prophecies. That period can be no other, I think, than the twenty-three hundred days of Dan. viii, 14. And it is certain that if the first advent, the crucifixion and the confirmation of the covenant, marked the close of the sixty-nine, and the events of the seventieth week, then the remainder of that period—the twenty-three hundred days—from which the seventy weeks or four hundred and ninety days were cut off, have already expired. It is no strange thing that you believed these things, and consequently were disappointed in 1844.
You will observe, too, that the time message of Rev. x, which synchronizes with that of chapter xiv, 7, is placed at the close of the sixth trumpet, which, as you say, ended Aug. 11, 1840. From that time to 1844, is just the time for the proclamation of the judgment-hour cry—the solemn answeration that prophetic time should be no longer, and that the seventh angel was about to sound, and the mystery of God to be finished. Such a cry was heard right there, and, according to your key for understanding prophecy, the hand of the Lord was in it, though you and others were disappointed. And though no man knows the day and hour of Jesus coming, yet it was necessary to the fulfillment of the sure word that this message should be given, though many wicked should be terrified, and many believers should rejoice—and be disappointed; as it happened to the first disciples of Christ, when they fulfilled Zech. ix, 9. See Jno. xii, 12–16.
And now I wish to call your attention to the messages which immediately follow that of Rev. xiv, 6, 7. I wish you to apply the key to them, realizing that figures contain facts that are intended for our benefit; therefore, understanding the figure to contain a literal and tangible fact, it presents an object of faith, which I hope you will joyfully accept, giving glory to God. It is just as necessary that the second and third messages should be given before the coming of the Son of man, as that any other predicted event should take place. These are as sure of fulfillment as any other prophecy; and the Lord will not come till the third message shall be signally fulfilled. Now it is a historical fact that the first, the second and the third messages have been announced in their order. People may say, We don't believe it; but here they are, and God's word is being verified. It was necessary that the commandments of God and the faith of Jesus should be agitated, and that the people of God should be manifested by this searching test, to make ready a people prepared for the Lord; and it is being done. Thousands have already turned their feet into the testimonies of the Lord, as the result of the preaching of this message, and are now keeping the Sabbath of the Lord, which has so long been trodden under foot by the authority of that power which was to think himself able to change times and laws.
And are you, dear brother, looking for the second coming of the Lord without the third angel's message? Do you think a person can be prepared for translation at the advent, and be caught up from among the living, and yet repudiate, or even ignore this most solemn warning? Can any one reasonably expect to get his eyes fixed upward and walk right over the third angel's message into the kingdom of God, without noticing it or caring anything about it? No, brother, the Lord has placed this most solemn and fearful message of his word, right between us and the coming of Jesus, and those that pass through alive, will certainly hear and heed it.
Do you say you do not believe that the second and third messages have been announced? It is a historical fact that they have. How came you to believe that Persia, Greece and Rome were the kingdoms that were to succeed Babylon, the first of the series in Daniel's prophecy? It is simply because they came as predicted. Well, that is the way to believe the prophecy of the three messages. Perhaps you cannot be satisfied with such a fulfillment. It is just such a one as the Lord has sent, and he expects us to overcome our prejudices and receive it. The Jews were not satisfied with the lowly Nazarene as the Messiah. They said, This man is not of God, because he keepeth not the Sabbath day. But they were mistaken. He kept the Sabbath according to the commandment, though it was not in accordance with their traditions.
Dear brother, permit me to exhort you to open your eyes to what the Lord is doing in fulfillment of the third angel's proclamation. Believe this prophecy as you do others; and know that the Author of it is the Author of its fulfillment, however it may differ from our traditional notions. His way is perfect; the prophecy is sure, being guarded by his power, and he is now giving us his own interpretation of it.
R. F. COTTRELL.
BABYLON FALLEN
By Eld. M. E. Cornell
Interesting Extracts. No. 6.
BY ELD. M. E. CORNELL.
BABYLON FALLEN.
Mr. Hopkins, in a Treatise on the Millennium, says, "There is no reason to consider the anti-Christian spirit and practices, confined to that which is now called the church of Rome. The Protestant churches have much of anti-Christ in them, and are far from being wholly reformed from the corruptions and wickedness. There is great reason to conclude that the world, particularly that part of it called Christian and Protestant, will yet make greater and more rapid advances in all kinds of moral corruption, and open wickedness, till it will come to that state in which it will be fully ripe."
Mr. Simpson, in his Plea for Religion, says, "We Protestants, too, read the declaration of the third angel, against the worshipers of the beast and his image, and make ourselves easy under the awful denunciation, by applying it exclusively to the church of Rome, never dreaming that they are equally applicable not only to the English, but to every church establishment in Christendom which retains any of the marks of the beast. For though the Pope and church of Rome is at the head of the grand 1,260 years' delusion, yet all other churches, of whatever denomination, whether established or tolerated, which partake of the same spirit, or have instituted doctrines or ceremonies inimical to the pure and unadulterated gospel of Christ, shall sooner or later share the fate of that immense fabric of human ordinances; and that Protestant churches should imitate the church of Rome, in this worst part of its conduct, can never be sufficiently bewailed."
Mr. Harthy, a learned and sensible churchman, has remarked as follows: "There are many prophecies which declare the fall of the ecclesiastical powers of the Christian world; and though each church seems to flatter itself with the hopes of being exempted, yet it is very plain that the propheciated characters belong to all. They all have left the true, pure, simple religion, and teach for doctrines the commandments of men."
ALLEGORIES AND PARABLES.
"To this language of actions and types, the Orientals added another, that of allegories and parables. They brought them into discourse, and as travelers inform us, still bring them in, in such a manner, that if one was not apprised of this custom, it would be easy to make mistakes, and to take figures for facts, and parables for real actions."—Jews' Letters to Voltaire, p. 293.
On the above the learned editor remarks, "Thus, it is a doubt among Christians whether the beggar Lazarus and the Samaritan are parables or true histories."
AN OBJECTION ANSWERED.
" 'No public prayer appointed.' Perhaps the hours were not fixed, nor the forms settled, as they were since; but certainly the Israelites did not remain forty years in the wilderness without public prayer. And do we not frequently see, in the Pentateuch, the people assembled before the Lord to worship him, implore his assistance, or mitigate his wrath? Was not this public prayer? Those critics think they have a right to deny the appointment of it in general, because it is not formally expressed in the books of Moses; but neither is it to be found in Joshua nor Judges. Do they imagine that, during this long space of time, the Jews had no public prayer?"—Jews' Letters to Voltaire, p. 211.
NOTE.—The above objection by the infidel Voltaire is precisely the same as is now brought by professed Christians against the Sabbath. It was not binding before Sinai because there is no positive record of its being kept.
A Financial Crash Coming.
That such an event is surely coming, no shrewd individual will deny. Business men seem to have lost nearly all confidence in each other, and are running wild with the speculation excitement.
The following from a New York correspondent of the Boston Journal, gives a glimpse of things in that city:—
CRAZY SPECULATIONS IN NEW YORK.
"Not since the war broke out, have shrewd men been so much at their wits' end as now. Speculation is rampant, and men are fairly mad with the gambling mania. But there are unfledged speculators who have yet to learn how treacherous and uncertain the sea is on which they have launched their all. Men of capital78are standing aloof from the madness of the hour. They confidentially predict a crash that will be more sweeping than anything New York has known this century. A gentleman of large means called upon one of our largest and most successful brokers this week, told him he had $100,000 to invest, and said to him, what would you advise me to do? 'Go and ask that man,' said the broker, 'he knows as much about it as I do.' Such is the general feeling among shrewd and experienced capitalists. The speculation in real estate the past year have been astonishing. Prices have reached a figure that it is impossible for them to maintain. A broker in this city, 1863, hired a house on Fifth Avenue, and took a lease at $8,000; and that was considered a high price for it. In January last he underlet the house at the rate of $5,000 a year, semi-annually in advance. He is now travelling in Europe on the gain. A house that was sold last November for $30,000, was sold in February for $50,000, and the owner is grumbling over the loss of $10,000 on the sale, as he has since found a man who would have given him $60,000 for it. Men have been sold out of house and home by asking what they supposed to be an exorbitant price for their property, and finding themselves suddenly taken up. One man offered a house that cost him $16,000 for $25,000. His offer was immediately taken. When the papers were drawn they were made out to a third party, to whom the second party had sold it in advance of $10,000.
An ex-mayor of the city, who lived in an elegant residence, in sumptuous style, was visited one day by two ladies, who asked permission to look at his house, stating that the house next door was for sale, but the occupants would not allow them to view it. His Honor courteously informed them that the houses in that block were exactly alike, and they might examine his house as fully as they pleased. On leaving one of the ladies said to him, 'I suppose you would not sell your house?' 'Oh, yes,' said his honor, 'I would sell anything but my wife and children.' That afternoon he received a note from a leading real estate house, asking him if he would sell his house, and at what price. He offered it at $30,000. The offer was taken at once. The papers were passed and the money paid that night. The next day it was sold for $40,500. Two or three things in this transaction made his Honor a little unquiet. He had to abandon his luxurious and comfortable home instantly. He was literally turned into the street. Somebody made $10,500 out of him. Getting a fashionable residence at any price was out of the question. Nothing remained for him but the overcrowded Fifth Avenue Hotel. He is now with his family in the attic story waiting for something to turn up.
Such a state of things cannot abide. Our shrewdest financiers are looking out for a crash. Our leading merchants confess that they do not know how to buy or sell. Many of them are curtailing their business, for like experienced mariners, they read a storm in the sky, where, to an unpracticed eye, nothing but fair weather is seen. But the inexperienced men of small capital and professional men, are rushing into the opening vortex, whose pathway is strewn with gold."
Objections to Prophetic Studies.
THEIR FEEBLENESS.
IN these last days it is considered, in certain circles, a part of polite breeding to be skeptical. Prophetic subjects, more particularly, afford to the unholy and worldly an inexhaustible source of jest and merriment. It is, therefore, all the more lamentable to find among the truly pious so much dislike to the study of these departments of Revelation. Wherever this dislike is honest, it arises either from ignorance or prejudice. Such persons fear that the truth will suffer by the views of orthodox Christians becoming unsettled, and by "visionary notions" (as the phrase goes) taking the place of sound doctrine, and by "idle speculation" leading "simple souls" astray.
It might be sufficient to reply that Scripture authoritatively forbids such inferences, by recommending and commanding the study. We would urgently ask all such persons before again venturing to express such opinions, founded on hearsay, honestly to examine the subject, and let it stand or fall by its own merits. Until the objector has done this—which is rarely the case with objectors—he has no right to say anything respecting the matter.
There are, however, certain "standard" objections, not very definite in shape or specific in form, which yet pass for wisdom in theological schools and in the religious phraseology of the day, and which, though greatly relied upon and important in the estimation of superficial thinkers, have really no force at all. This may be seen from the following adaptations of a few extracts from a recent writer, which we commend to the candid and reflecting. For, whilst some of our readers are familiar with prophetic inquiry, and the arguments in the case, not a few, perhaps, meet with millenarian truth for the first time in our serial.
"Have I any business to meddle with those parts of the word of God which relate to the future?" Strange as it may seem, this question has been agitated in the Christian church, and a great majority seem to have decided it in the negative. As, however, we must inevitably break through rules laid down by those who speak as if they had authority, and who manifest great anger when they are disobeyed, we will briefly state our reasons for paying no attention to their prohibition.
We confess, considering how much of the word of God is acknowledged by all Christians to be prophetic, it seems strange that such a question should ever have arisen. Knowing that "all scripture is given by inspiration," and that all is "profitable for instruction in righteousness," we think we must admit that all ought to be read and studied by him who professes to receive the Scriptures as the word of God. This, indeed, is admitted in general terms by most Christians; and we never met with any man, professing to be a disciple of Christ, who would have taken upon himself the responsibility of marking out those parts of the Bible which a Christian should omit. But we have met with many who have so stated the matter as virtually to negative all the particulars of their general admission.
The reader has probably met with persons professing religion, openly avowing that they never attempted to understand those prophecies which they consider as unfulfilled,—who told with complacency that they never studied them, and took credit to themselves for their forbearance. It is natural that such should desire to dissuade others from that which they avoid themselves. And to this end maxims have been framed, and repeated till they have become current, and which are frequently used by those who in honesty, must admit, that they have never attempted to understand a great part of revealed truth; that they consider it a very difficult business; that they have been so engaged with other matters, that, far from knowing how much might be learned on such points, they have never once seriously reflected how far it was a matter of duty or wisdom to see whether anything was to be learned or not!
On some of these maxims we would offer a few remarks, because, when they are uttered with gravity, they are apt to impose on simple readers.
1. We are sometimes told that "we ought not to attempt to pry into things which are not revealed."
Why, no, to be sure; we ought not to attend to do anything which common sense at once pronounces to be impossible. If anything is not revealed, we do not understand how we can pry into it; and it is a foolish waste of time to attempt it. But will the persons who deliver this maxim undertake to say what is, and what is not revealed? Unless they can do this, however magisterially they may affirm the proposition, it is altogether inconsequent; at all events, it does not apply to him who is searching the Scriptures to discover what is revealed; and who is not likely to find, or to seek what is not revealed.
2. It is urged by those who desire to dissuade from the study of prophecy, "that it is not the most important study—not the most essential—not the most profitable."
Suppose we should grant this. Surely, if to ascertain the meaning of prophecies which the Spirit of God has vouchsafed to give, be not the first and most important duty of man, it is, at least, as important, and as profitable as many of the pursuits of those who use the argument. Will they deny this? Will they say that their minds are so constantly engaged in the contemplation of what they consider the fundamental doctrines of Christianity, as that they never look at secular literature; and would feel that they were committing a sinful waste of time if they gave an hour occasionally to a work on history or science, or even to a poem or a pamphlet? Nay, we must go further. We ask the reader, who may be inclined to argue in this way, we ask him on his conscience—whether he is as well acquainted with the books of the prophets, and as capable of judging what is and what is not revealed in them, or what profit may be got by reading them, as he would be if he had given to them as much time as he has given to the newspaper? We fear there is awful hypocrisy in the matter.
To come to the point, however. Is it true that unfulfilled prophecies are among what may be termed the less profitable subjects for Christian discussion. Do not some of the subjects which are most frequently brought forward, and are considered as of the utmost importance, rest entirely on unfulfilled prophecy?
On what ground does any preacher venture to tell his hearers that they shall rise from the dead, and that the Son of God shall come to judgment? Yet these truths, resting wholly and entirely on unfulfilled prophecy, are, and ought to be published; and if any man discourages the reader of Scripture from searching what God may have revealed on these points, by telling him that he is not to pry into futurity, not to indulge his curiosity about the fulfilment of unaccomplished prophecy, we venture to say that he does all he can to intercept the light of God's truth, and to make his79word of none effect; and he does it at his peril. Plain, obvious, and certain, as he may think these things to be, he can produce no warrant for preaching them but his own conviction that they are predicted in certain unfulfilled prophecies.
The truth, then, seems to be that there are some unfulfilled prophecies which Christians in general find to be profitable; and we would suggest whether, instead of saying that they do not study other prophecies because they are unprofitable, they ought not rather to say that those prophecies are unprofitable because they do not study them. The plain statement of the word of God, is, that "all scripture is profitable;" and if any man finds it otherwise, it will be his safest way to take the blame to himself.
3. It is often said: "The prophecies were not intended to make us prophets."
If these words are to be taken quite strictly, they are certainly true; and we do not know that any man ever pretended that by studying the prophecies he had obtained the gift of prophecy. If there has been any such person, he has been sadly mistaken.
If, however, it is meant that prophecy was not given in order that we might foreknow and predict future events,—it is not true. Yet, from a sort of confused mixture of these two ideas, this saying has been supposed to contain much wisdom, and some wit, instead of being seen to be either a mere truism, or a barefaced falsehood. A distinguished writer on the Apocalypse has said: "The folly of interpreters has been to foretell times and things by this prophecy, as if God intended to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt. The design of God was much otherwise: he gave this and the prophecies of the Old Testament, not to gratify men's curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and his own providence, not the interpreter's, be then manifested thereby to the world."
This passage has been quoted over and over again, whenever it has been thought fit to rebuke any interpreter of prophecy, until it has become familiar to most readers. Notwithstanding, however, our respect for Sir Isaac Newton, and for those who have supposed that what he said might be safely repeated, we must declare our conviction that this statement is false and mischievous. The desire which God has implanted in the soul of man of searching out his own destiny, especially while he seeks to gratify it at the pure fountain of revelation, is most unjustly called curiosity, if by that term we are to understand anything which it is certain that the Author of revelation could not intend to encourage by revealing himself and his counsels to man.
Beside this, however, we venture to say that it is not true—nay, it is most openly and absurdly untrue—to say that "the prophecies were not given to enable men to foreknow things, but that after they were fulfilled, they might be interpreted by the event." Let us try the truth of this statement by one or two prophecies, fulfilled and unfulfilled.
Was the prophecy of the deluge given only that after it had been fulfilled it might be interpreted by the event? Or was it given that men might foreknow the Divine purpose? When a Divine revelation had been given to Noah in order that he might be, in the true sense of the word, a prophet, were those who heard him to forbear repeating his words, under pain of being sneered at, as "prophets?" Again, were the prophecies of Messiah's first advent given only that they might be "interpreted by the event?" Did not God vouchsafe those prophecies to gratify the "curiosity" (if he it must be called) of those who waited for the consolation of Israel, and to enable them to foreknow the things belonging to their peace? Were the prophecies which our Lord uttered, only to be "interpreted by the event," in order that his own providence might be manifested; or did he mean his disciples to foreknow that they should be beaten in synagogues, and brought before kings and rulers for his sake? Was our Lord's prophecy of false prophets, only intended to show his own foreknowledge? Was not the Apocalypse given to him, that he might show unto his servants things that must shortly come to pass?
To recur to what has been said, are not the various prophecies of the day of judgment given, that men may foreknow the fact and be prepared for it?
If it be said that many who repeat this false assertion, do not mean to refer to such common topics as the resurrection and the judgment, but to "certain peculiar views," or to "certain particular notions," I must reply, that people should say what they mean; and that if the prophecies of God were given for our learning, he must be a bold man who undertakes to decide which are worth studying, and which are not. For our own part, we are slow to believe that God has revealed anything to man which it is not worth his utmost pains to learn.—Prophetic Times.
Speak Kindly to Children at Night.
[Bro. White: The following I copy from the "Country Gentleman." After reading it carefully, I thought it might be interesting for the Review.
H. F. Phelps.]
"Parents should always speak kindly to their children when retiring or going to bed. Then more than any other time, it is important that children should have their hearts softened by voices and looks of tenderness and kindness. They should go to rest with thoughts of love and affection for their parents, and gratitude and love to their Heavenly Father for his goodness to them. How can we expect children to say their evening prayer acceptably and with a blessing to themselves, if they are required or permitted to retire to bed ill-humored or vexed by a frown or unkind words from their parents?
"And yet many parents send their children to bed, not only in bad feelings, but often hungry, as a punishment for some offense. No course can possibly be more objectionable.
Not long since, I spent an evening at the house of a friend, with several other friends and acquaintances. This friend had two interesting and lovely boys, about ten and twelve years of age, who very much enlivened the company with their innocent ways and child-like hilarity.
About half-past eight o'clock the father called these little boys to him, near where I was sitting, and taking each one by the hand, he said, very kindly and pleasantly to them 'My children, it is time for you to retire. You will feel dull and heavy at school to-morrow, if you sit up any longer.' They both hung their heads for a moment; then, both with a pleasant smile, kissed their father and mother, and then took leave of the company.
A lady, one of the company, who sat near us, expressed great surprise that the little boys should retire so willingly, when they appeared so happy with the company and the music. The gentleman replied, I always speak kindly to my children, and they never disobey. To-morrow morning I shall say to them, 'My children, I was much pleased that you retired so willingly last evening; and your conduct was very highly approved by Mrs. ———, who saw you retire so pleasantly and quietly. This,' said he, 'is their reward—my approbation and the approbation of their friends.'"