Earlier text: LAW VS. CONSCIENCECHARACTER OF MASONRY.—NO. 3.
By S. A. Gilley
We believe that secrecy tends always to evil; and that as a principle it is at direct variance with the Christian religion. While we recognize the right of privacy, the keeping to one's self of that which concerns not another, we assert, that when persons in any of the relations of life pledge to keep from all others their transactions, there is already good reason to suspect some evil design; and when this pledge of secrecy is made the basis of an organization, it is indeed an evil, greater or less, according to the extent and purpose of such society. Rogues and criminals will seek protection in secrecy but good men need no human shelter but their own innocence. “He that doeth good cometh to the light.” We wish to call attention to the so-called “secrets of Masonry.” In doing this we shall be met with the inquiry: “How may we know that what you tell us of Masonry is truth? How are we to know that your exposition of its character is correct?” We will at once answer these inquiries. As our exposition, or revelation, of the oaths, obligations, &c., of Masonry agrees in every essential particular with those already made by Stearns, Morgan, Bernard, Finney Rouayne, and others, to prove any of them correct and truthful, is to prove them all so. If two or more parties tell the same story, in the proof that confirms the one, is confirmation of all. Now to the question, “How may we know that the revelations of Masonry are correct?” Answer: 1st, By the testimony of adhering Masons, made in court under oath, and against their will. Such testimony was brought out in the State of New York in the official investigations and trials that followed the abduction of Wm. Morgan. Again and again, in the years 1826 to 1828, were Masons brought to the stand, and under oath called upon to testify of Masonry; and while some refused to answer, and were committed for contempt of court, all who did reply, swore that Morgan's work gave Masonry correctly. In New Berlin, Chenango Co., N. Y., a man was arrested and brought into court for giving “theatrical exhibitions” without license from the village officers; said “exhibition” consisting in no more or less than an open Masonic Lodge in which a candidate was initiated publicly, in the interests of an anti-Masonic movement then being made. He was cleared by showing from the oaths of officers and members of the Lodge in that place, that his manner of initiating, his administration of obligations and penalties, were correct as then practiced in their Lodge. This was April 13 and 14, 1831. We give a brief extract from a “Report to the Legislature of Pennsylvania,” June 13, 1830, made by one of its committees, through Thaddeus Stevens, its chairman: “The committee issued subpoenas for about one hundred witnesses, embracing men of all ranks in society and of every grade of Masonry within the commonwealth. Among the number were all the present, and many of the past, officers of the Grand Lodge, who were required to produce the books, papers, and records, of the Grand Lodge over which they presided, that the testimony by which the institution was to be adjudged might not be supposed to proceed from unskillful or perjured lips. The testimony is highly important, and establishes the following propositions: That the revelations of Free Masonry made by Bernard, Morgan, Allyn, and other seceding Masons, are genuine expositions of the forms, ceremonies, oaths, and obligations, of Free Masonry, as practiced in Pennsylvania as well as the rest of the civilized world.” Notice, this testimony is from adhering Masons who were members of the Grand Lodge when they thus unwillingly swore to the truth. Other like cases might be cited. Again, 2d, their correctness may be known from the testimony of seceding Masons. On the 4th of July, 1776, fifty-six good and brave men declared thirteen British colonies to be “independent States;” on the 4th of July, 1828, at Le Roy, N. Y., one hundred and three equally good and brave men, with as much of reason and right, severed their allegiance to Masonry, and publishing its evils to the world for their security, pledged to each other “their lives, their fortunes, and their sacred honor.” Are they not worthy to be believed? Other secessions from the Lodge have followed, and the writer has before him a list of the names and addresses of one hundred and thirty-two who have seceded from the Lodge, and who testify that the expositions of Masonry now before the people are correct. These witnesses are living men, some of them high in authority. Objection: “Oh! but they are perjured.” Not unless they have told the truth. But they are not perjured. Paley says, “Promises are not binding when the performance is unlawful.” Rev. Thomas Scott says, “Rash oaths are above all things to be avoided; but if men are entangled by them, they ought rather to infringe the sinful oath than add sin to sin, and ruin to their own souls.” In other words, if a thing is wrong, an oath to do that wrong thing will not make the doing of it right; and to break such sinful oath is a duty. We have one good reason for receiving the testimony of seceding Masons in the fact that they persist in declaring their revelations to be correct, even in the midst of severest Masonic persecution; facing slander, reproach, and abuse of every sort, even death itself, they still “cry aloud, and spare not.” The writer has a lively consciousness of what is meant by “daring to stand by the truth” in this matter. Amid revilings and opposition, he counts it an honor to be identified with such men as Stearns, Bernard, Gerritt Smith, Pres. C. G. Finney, Baird, Rathbun, and Rouayne, with a host of others who are living to-day, as well as with John Hancock, James Madison, J. Q. Adams, Wm. H. Seward, Wm. Wirt, Daniel Webster, and their co-laborers. Here, then, is your authority for believing the revelations of Masonry before you; “will not this suffice?” We will now pass on to the “ante-room,” and prepare to enter upon our tour of inspection there. LEAD US NOT INTO TEMPTATION.
By I. L. Green
How meaningless the expression to the many who have repeated it numberless times in their well-conned prayers; for, by the way, very many prayers become so formal, they are but mere recitations. The words fall from their lips without awakening a thought how in the providence of God this can be accomplished. God permits temptations to come very near us, yet not to lure us away, but to remind us of our frailty and pride, and the dreadful consequences of sin. They should serve as reminders of the immense sacrifice, of the suffering, humiliation, and contempt endured, that we might be re-instated in God’s favor. It is not requisite for the development of true character that temptations should be removed, or individuals placed beyond their influence. Trials and temptations endured are the assurance of final success. They strengthen the virtues and help to sound judgment and a right balancing of things. They give integrity and propriety to the whole character. They dignify humanity, and whoever resists temptation secures positions of trust, and distinguishes himself among the honorable. Watchfulness is enjoined with prayer, to be vigilant in discerning and guarding against danger, and closing up the avenues to sin. To pray without watching is to acknowledge weakness, yet make no effort to strengthen the weak points. Man’s necessities become God’s opportunities; and if he will only let His Spirit mold and fashion him, then can God be glorified in and through him. But frequently there is a rising up against the ways and means employed to secure safety. With some, in yielding to temptation there is not so much of an intention to sin as there is a disposition to filch from sin all the pleasures that can be obtained without receiving the penalty. But God is not trifling; he has appointed a time in which every work will be manifest, whether it be good or evil. Day-dreaming, with many, is a realm of temptation the most seductive in which their feet can wander. They are satisfied to live in an ideal world, indulging in idle fancies, filling the vast horizon of the future with glowing images of anticipated success. Yet with all the visionary fervor of their imagination, their fondest dreams must fall short of reality. These feasts of imagination to them far exceed the pleasures of sense. So they continue to dishonor God by leading a sham life. Many who profess to love and serve God will devoutly utter, “Lead us not into temptation,” but in their lives will pursue a course of action so contrary to the dictation of God’s Spirit, that if they are saved from the sin of presumption it must be by divine interposition, which in most cases would not advance the honor and glory of God. Unfortunately for them, God does not reverse the natural order of things, neither does he conform his ways to those of man, to make temptation less irresistible, or to relieve him of his own free agency. All those who pray in sincerity, carrying out in their lives the principles of righteousness, God will help. He declares that he is faithful, and will not suffer any one to be tempted beyond that which can be borne, but will with the temptation provide a way of escape. Then let no one say when the enemy assails, temptations buffet, and darkness presses in upon the soul, that I am tempted above that which I can endure. But flee to the refuge and source of all help as did the psalmist when he cried, “Deliver me in thy righteousness and cause me to escape; incline thine ear unto me and save me. Be thou my strong habitation whereunto I may continually resort; thou hast given commandment to save me; for thou art my rock and my fortress.” “Lead us not into temptation, but deliver us from evil.” ONE CENTURY.
By N. W. Vincent
One hundred springs have smiled and gone,
One hundred summer suns have shone,
One hundred harvests blessed the earth,
Since this great nation had its birth. The dense Atlantic forests then
Were homes for scarce three million men;
Lo! west to the Pacific's tide,
Wild hunting grounds the Indian's pride! One Century gone—how changed the land!
How full of men and cities grand!
Villages begem each shore,
With arts and trade unknown before. The woods are thinned to pleasant groves,
Through which no more the Indian roves;
Fair cot and town grace nature's charms,
Wild wastes have blossomed into farms. The railroads run from sea to sea,
With social wires for company;
And mighty streams from source to mouth,
Are highways for the North and South. In gold, how rich! inventions new,
Costumes and pictures fair to view,
Books, papers, works of every kind,
Are proof of wealth and power of mind! But does this nation lift to Heaven
A loving heart for favors given?
Or, like great Babylon's haughty king,
Of its own might and glory sing? Here, forty millions Christ has blessed,
How few His name have e'en confessed!
How many that His faith profess
Deny it by their wickedness! Though form of godliness there be,
How little of its power we see!
How discord worldly churches rends,
And Christ is wounded 'mongst His friends! In every city, every town,
Profanity provokes God's frown;
Lust, drunkenness, and murder, cry
For vengeance from the Lord Most High. Strangers of earth, the warning hear:
“Love not the world,” fear not their fear;
While crimes and plagues give others dread,
Look up, dear saints, lift up the head. Our King of Glory soon will come
With welcome to the better home:
Bright, pure, that heavenly land will be,
Whose centuries make Eternity! SPEAK A WORD FOR JESUS.
By J. R. Stone
Speak a word for Jesus? Yes, why not? Has he not done enough for us so that we need not be afraid to trust in him? And if we do love and trust him, we shall be willing to embrace every opportunity to speak and work for him, too. If we believed in his soon coming, we should say so, “for out of the abundance of the heart the mouth speaketh.” Our friends and neighbors, and those with whom we have a friendly correspondence, should be informed of our belief and hope, for thereby they may become interested and led to search for themselves, and, finally, made to rejoice in the same blessed truth that we uphold. The time is short; and what we do must be done quickly. A word fitly spoken at the right time may bring forth much fruit. We should pray that we may be wise and careful in all our efforts, and not hasty and imprudent. We should work with care and patience. If God is for us, who can be against us? Let us all, old and young, put forth every effort to try and win souls for the Kingdom by speaking a word for Jesus in the right time and place. Holiness of God and Human Righteousness
Such as know God's glorious holiness and their own sorry righteousness, will despair of themselves, and never venture with their briers and thorns upon a consuming fire. “O God, my heart is fixed; I will sing and give praise, even with my glory.” Ps. 108: 1. What is here meant by my glory? Let us try Father Miller’s plan, and by the aid of a concordance examine similar texts and see if we can find what is the glory of man, by which he is raised above the beast. Ps. 30: 12: “To the end that my glory [margin, my tongue] may sing praise to thee, and not be silent.” Ps. 16: 9: “Therefore my heart is glad, and my glory rejoiceth.” Job says of the days of his prosperity, when God preserved him, “My glory was fresh in me.” From these we find that it is the glory of man to be able to communicate ideas by words spoken. “A word fitly spoken is like apples of gold in pictures of silver.” Prov. 25: 11. But for the opposite see Prov. 25: 24: “It is better to dwell in the corner of the housetop, than with a brawling woman in a wide house.” “If any man offend not in word, the same is a perfect man, and able to bridle the whole body.” James 3: 2. “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.” James 1: 26. Consider the words of Jesus. Matt. 12: 36, 37: “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of Judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” R. THE COMING OF THE LORD.
By C. W. S.
We are glad that Mr. Moody has spoken plainly upon the coming of the Lord. We have remarked from occasional sayings of Mr. Moody that he was an Adventist, and have often wondered that a sermon like the one on page 18 has not appeared in print before. However, we are not to understand that this is his first sermon on the subject, for he says that in his experience he has found that the preaching of that doctrine does not “discourage the young converts.” We believe Mr. Moody to be a sincere lover of Bible truth, a man who loves the service of God; and we are glad that the warning note is being sounded by one whom so many love. But there are some points in his sermon which we wish to notice. The manner in which the breaking in pieces of the great image is spoken of is rather ambiguous. First he says, “The kingdoms of Babylon, Medo-Persia, Greece, and Rome, have all been broken in pieces,” leaving the impression at that point that the kingdom of Christ is already set up; but he proceeds, “And now it only remains for this stone cut out of the mountain without hands to smite the image and break it in pieces till it becomes like the dust of the summer threshing-floor, and for this image to become a great mountain and fill the whole earth,” thus showing clearly that he does not think that the kingdom was set up at the first advent. He says also, “We have seen the fulfillment of all but the closing part of it”—Nebuchadnezzar’s dream. This we believe is true, and we think the closing part of it is soon to be accomplished; and while we thus think, we believe with Mr. Moody that those who undertake to set the time go a little beyond the prophecy. But right here Mr. M. commits the common error of making the time of that event altogether too uncertain. He says, “The trump of God may be sounded, for anything we know, before I finish this sermon,—at any rate we are told that he will come as a thief in the night and at an hour when many look not for him.” Now we think that the scripture justifies the thought that the people of God will know when Christ is coming, although it is certain that no one can tell at present. Speaking of the evil servant, who says, “My lord delayeth his coming,” our Saviour says, “The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of.” That class of people who are like that evil servant will not be looking for the coming of Christ, and therefore it will be to them an unexpected event, like the coming of a thief in the night; but do we understand from Christ’s words that, to that servant who is found giving to his household meat in due season, he will come in an hour when he is not looking for him? We certainly must, for, if he is coming in an hour when no one is looking for him, there is no special force in the statement that he will come to that evil servant in an hour when he is not looking for him. Paul throws light upon this point. “But of the times and the seasons, brethren, ye have no need that I write unto you.” 1 Thess. 5:1. I understand he is speaking of the “times” that mark the coming of the day of the Lord. These had been so well described that he did not deem it necessary to write upon them very particularly at that time. “For,” continues he, “yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” “There,” says one, “Paul says that it comes as a thief in the night.” Yes, but upon whom? You will see that Paul has two classes in view as he proceeds to say, “For when they shall say, Peace and safety, then sudden destruction cometh upon them.” When they shall say—when those evil servants of whom Jesus speaks shall say, My Lord delayeth his coming; peace and safety, a good time coming, the millennium, a thousand years of peace and holiness, then sudden destruction cometh upon them. That is one class, and now Paul speaks of the other. He says, “But ye, brethren, are not in darkness, that that day should overtake you as a thief.” Ah! no; here is a class upon whom the day of the Lord is not coming as a thief. Upon the wicked it is coming as a snare. Luke 21:35. But upon those that watch and pray, that they may “be accounted worthy to escape all these things,” we infer it will not come as a snare. The Bible seems to be more explicit in stating that that day shall come as a thief than in stating that a certain class will know of its coming; and why should it not? The one is given as a warning which all may heed; the other, as an assurance to those only who watch. The great mass will be taken by surprise, while only those in the narrow way will be ready. But Mr. Moody says, “The angels don’t know, and Christ says that even he doesn’t know” the day. Admit for a moment that that was true when the Saviour said it. Would that prove that the Saviour would not know of the event until the moment he should set out to come? Then the same text would not prove that those living on the earth at the coming of Christ will not be informed of the precise time before that day come. It is claimed upon good authority that the verb to know, in Matt. 24:36, is used in a causative sense, and signifies in the original to make known. Paul uses the same in 1 Cor. 2:2, where he says, “For I determined not to know anything among you, save Jesus Christ, and him crucified;” that is, he meant to make that his principal theme among them, to preach that, to make known nothing else. So in that sense Christ says, “But that day and hour maketh known no man, no, not the angels of Heaven, but my Father only.” Man has thought to proclaim the day and hour, but his failures verify the words of our Saviour. Angels will not tell it; but when probation is ended, when the gospel has done its work, when the fiat, Let him that is holy so remain, goes forth, the great voice from the throne shall shake the earth with the words, “It is done”—God the Father will make known the day and the hour to his watching people, while the wicked shall tremble at the “great earthquake” that shall attend the voice of Jehovah. Rev. 16. Mr. Moody says, “Christ will bring all our friends with him when he comes.” We cannot find that statement in the Bible. If Mr. M. means that Christ will bring them from the graves—all right; we can find that. There are a few passages that speak of our Lord as coming with all his saints; such as 1 Thess. 3:13; Zech. 14:5; Jude 14; but I think that Mr. Moody will readily agree with us that these refer to the coming of our Lord to execute judgment upon the wicked after the saints have been in Heaven a thousand years, and have, during that time, judged the world. Jude 14 clearly states this. “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all.” From Mr. Moody’s words, “Christ will bring all our friends with him when he comes,” we presume he has reference to 1 Thess. 4:14, which says, “For if we believe that Christ died and rose again, even so them also which sleep in Jesus will God bring with him.” This is speaking of the resurrection. As Jesus died and rose again, so them that have died in the faith of Jesus will God bring from the dead as he did Jesus. Mr. Moody says, “All who have died in the Lord are to be with him when he comes in the clouds of heaven.” That is true; they are to be with him—after he arrives; but they are not to come with him. Christ is coming to get them. Paul speaks of it in the very next verse as if the most natural mistake would be to think that the living would be with the Saviour before the dead; and so it would. But Paul corrects this. He says, “We which are alive and remain unto the coming of the Lord shall not prevent [go before] them that are asleep.” No; the dead shall not be behind the living. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first.” That is the first step. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” Our friends, then, “all who have died in the Lord,” are coming from their graves at that time; and with us they are going to meet the Lord in the air. Now that makes it just as plain as day. The Lord descends from Heaven; the righteous dead are raised; then all the righteous are caught up toward the clouds, when they meet the Lord in the air. “And so shall we ever be with the Lord. Wherefore comfort [exhort] one another with these words.” C. W. S. SPIRITISM BAPTIZED.
By Uriah Smith
The more discerning among spiritists are discovering that however little morality there may be in the land, the masses have not yet lost all sense of decency. They therefore propose to keep their practices in the dark, and bring the tone of their utterances more into accord with the creeds of orthodoxy, accompanied no doubt, meanwhile, with a great deal of mental reservation. Thus baptizing their philosophy, they hope for greater success in its promulgation. And we think there is some ground for such an expectation. The churches have in their creeds that which is both the foundation and superstructure of spiritism,—the doctrine of the immortality of the soul. And when spiritists shall have adopted some of the forms of godliness, and in words at least shall indorse some of the main features of the common creeds, how can the two bodies fail to run together any more than two drops of water can be held in contact and yet fail to unite? It is evident, from the first part of Rev. 18, that the churches will yet become the strongholds of this delusion; spiritism and orthodoxy will unite, if not in name, *at least in sympathy, character, and work; and it looks to us that the true policy is now struck by which to accomplish this work. The Spiritual Scientist, as able an organ as spiritism ever had, in its issue of Aug. 3, 1876, gave utterance to the following thoughts on this point:— “While spiritual societies throughout the United States are languishing, and many lecturers are meeting with small success, it cannot be said that the interest in spiritualism itself is declining; on the contrary, the spirit world is as active as ever, opening new channels for communication, and attracting attention by their surprising manifestations. The number of speakers increases rather than diminishes—why, then, is it that spiritual lectures are not better attended and the societies more generally supported?” “We answer that it is the fault of the lecturers and societies. They do not attract attention and command support for the simple reason that they do not furnish what the people require. The time has been when the most popular lecturer was he who could be the most bitter in his attacks on the Bible, and a belief in God or Jesus Christ. This stuff was then in demand, and many feebler intellects joined in the iconoclastic onslaught. The interest in this direction is diminishing; those who supported these lectures have either seen the uselessness and folly of such a warfare, or else become so very radical that they are ‘small gods’ in themselves—lacking, however, the creative power, even of raising the ten cents necessary for an admission to one of these entertainments.” “Although we have said that these wholesale attacks on Christianity serve no useful purpose, we do not wish to be misunderstood. The Christian religion, so called, teaches many glaring errors, and against these, spiritualism is, of necessity, arrayed; but the conflict must be one of argument, not of invective. Some of our spiritual lecturers evidently feel that they are nothing, if not radical, and their arguments, if any are used, are clothed in such coarse language that the lecture, taken as a whole, is simply a denunciation of Christ, the Bible, and the beliefs of the Christian sects.” “To close the ear of reason in the one whom you desire should hear and accept your opinions, you have only to offend his prejudices at the outset, ridicule what he considers sacred, denounce his belief, and hint in strong language that he and all of his kind are, and have been for years past, great fools, while you are the gifted individual who has discovered the great truth which is to supersede them. Yet this is done by many who call themselves spiritual lecturers. It is a constant tearing down,—not a building up. It is a taking away something, but offering nothing to take its place. While this continues, spiritualism, as a movement, and the lecturers or societies who depend upon it for support, will meet with little or no success. True, they occasionally have an audience; but it is composed mostly of combative temperaments, who relish inharmony and discord. They have not the elements of unity in their midst, and malign each other as unsparingly as they in common denounce Christianity.” “The teachings of spiritualism inculcate harmony in the individual as well as in a collection of individuals. Are we having spiritualism preached to us by some of our spiritual lecturers? ‘A tree shall be known by its fruits.’ True spiritualists are now and ever have been ready to organize. The motive—to DO GOOD UNTO OTHERS. The lectures needed are those which shall awaken the voice of the spirit in man, arouse the nobler sentiments, lead him to practice continence, honesty, and charity; not injure self or family, but to silence every unjust, unchaste, uncharitable, or unforgiving prompting, to teach of the spirit-world and of FUTURE PENALTIES, as well as future rewards. The coming lecturers who are to meet with great success are those who can respond to the requirements of the present moment and give the people the bread of life, not husks.” In the same issue, J. M. Peebles, a name well known outside of spiritism, sets forth a creed to which he could subscribe, as follows:— “As a spiritualist, I believe: In one living and true God—the Infinite Presence of the universe—Wisdom and Love. “I believe in Jesus Christ as teacher, mediator, Saviour, accepting Peter’s definition (Acts 2:22), ‘Jesus of Nazareth, a man approved of God among you by miracles, wonders, and signs that God did by him.’ “I believe in the Holy Spirit—that it fell upon the apostles—was poured out upon the Gentiles, and is a constantly descending afflatus from the Christ Heavens. “I believe in inspiration, a spiritual inflowing from the divine Fountain. Prophets and apostles, martyrs and poets, have been inspired in all ages. “I believe in the beauty of faith, the necessity of repentance, and a just and adequate punishment for all sins in violation of law. “I believe in Heaven and hell, as conditions rather than locations. Depraved, selfish spirits suffer the keenest remorse in the lower spheres. ‘The kingdom of God is within you,’ said Jesus. “I believe in spiritual gifts, prophecies, dreams, clairvoyance, visions, trances, and spirit materializations, as demonstrating a future conscious existence. In fact, this is not belief, but positive knowledge; and thus conditioned, I have obeyed the apostolic injunction, ‘Add to your faith knowledge.’ “I believe in a natural and spiritual body, and when death transpires, each individual commences the hereafter life precisely as he left this, mentally and spiritually; but all, there as here, are the subjects of progression. “I believe in trying the spirits, accepting only such teachings as are pure, holy, spiritual, and Christ-like. “I believe in salvation through divine obedience—through Christ, just as I believe in buds and flowers and harvests through the quickening sunshine. “I believe in the church of God, the church of humanity, the holy, apostolic church within whose pale may be found purity and peace, spiritual gifts and ‘all things in common,’ as upon the day of Pentecost. This is the living church of Christ enfolding believers. “Touching the moral influence of these doctrines, the speaker said that if a demonstration of the soul’s immortality, the certainty of punishment, the happiness derived from purity, goodness, and holiness, the harmony between religion and science, the conscious presence of ministering spirits, and a continuous baptism from the Christ Heavens, would not tend to better the world, he could not conceive what would. Add to this, he said, the fact that none have secrets—God, angels, spirits, know them all. Our souls are as the leaflets of open books, and self-denial and purity of life the only passports to Heaven.” These are strange utterances for a spiritual paper. The reader will not fail to notice how very similar some of them are to the language used by orthodox writers, especially in some of the points presented by Mr. Peebles. If this does not mark a new departure in this movement, and one which will give it more favor among religious denominations and all the better classes of people, we greatly misjudge. But none need be deceived; for spiritism does not propose to change its character, and that has already been revealed by its ultra speakers and writers in a manner too plain to be misunderstood, and too general to be covered up. HONESTY
By John Nevins Andrews
This simple and modest virtue is one of the essential elements of the Christian character. It is this principle which renders man just in everything toward everybody. It requires one to always tell the truth and refrain from lying and deceit. It demands that we be just in everything, and absolutely excludes all fraud and duplicity. It makes the possessor careful to guard the interests of those with whom he deals. It never passes the limits of propriety to appropriate to itself that which belongs to another. It would rather deprive itself of goods than to take advantage by some fraudulent act. It believes God, and since it believes God it hates iniquity. Honesty makes a man strict to pay his debts and faithful to fill his obligations to all men. It renders the word of a man as sure as his engagements, and demands that he keep his promises, even when it is in his power to change them and seemingly for his interest to do so, and when only God and himself will know of the change. A truly honest man will never take advantage of his neighbor’s ignorance to sell him a bad article under the name of a good one. He will never sell water in his milk, sand in sugar, or mix that which is injurious with that which is useful, in order to sell the whole as good. He will give just weight and good measure. He will not put the poorer quality of merchandise in the bottom of the measure and the good above it when he measures it to his neighbor in trade. He knows that he is always exposed to the temptations of Satan and to the feebleness of his own heart. And he not only holds himself upon his guard for fear of losing his integrity, but he often examines his own21 conduct in order to discover if he has in anything whatever deviated from uprightness, and if he finds such an act he hastens to make it right, as did Zaccheus. Luke 19 : 1-10. His anxiety is not that men think of him that which is honest or creditable, but that he be recognized as such before the face of God. He knows that there will be a day of Judgment, in which all his conduct and his intentions will be examined; and he would not only repent of all his past wrongs, but he would, by the grace of God, keep himself henceforth without fault before men. To be honest before God and man, we must have the grand promise of the new covenant accomplished in us by having the law of God written upon our hearts. Jer. 31 : 33 ; Heb. 8 : 10. In particular the three great precepts which forbid theft, lying, and covetousness, must be be written upon the table of the heart, if honesty manifests itself in the life of man. The thief, the liar, and the covetous, will have no place in the kingdom of God. Each of these three classes of persons will have a part in the lake of fire. Let no one deceive himself. [Translated from LES SIGNES DE TEMPS by B. H. Welch.] A WORD TO PARENTS.
By Albert Stone
There is something of greater importance than wealth to be bestowed upon our children. A right education, begun in early infancy, is needed above all other things. And such education it is the bounden duty of parents to bestow to the extent of their power. For neglecting this, there can be no reasonable excuse. “Train up a child in the way he should go,” is the solemn admonition of our Master in Heaven. Love of offspring, if of the right kind, will prompt to this imperative duty. Every consideration of duty and interest urges to faithfulness here. Lamentable neglect and indifference are manifest on every hand. The work is found to be difficult and arduous, and is sometimes given up in discouragement, and children are left to come up as they will,—a source of perpetual sorrow and perplexity to parents, and a thankless gift to the world. State Prisons, Lunatic Asylums, and Houses of Correction, are to-day filled with subjects, many of whom are there because of neglect of early training. Thousands of fathers and mothers are weeping over the shame and disgrace of their fallen sons. Broken hearts, broken fortunes, and gloomy prospects for the world to come, are things that meet us at every turn. The whole creation groaneth and travaileth in pain, and a large share of it is owing to the lack of parental duty to children. We deliberately express the opinion that this is the most fruitful source of evil to the world, politically, socially, and religiously, that exists. Think of it. This is the fountain from which proceeds almost everything in our world that is good or evil. If a panacea is to be given to quiet disturbances in families, in schools, in churches, to cure all manner of moral disease among the people, to honor God, to give present peace and comfort, and future eternal life to men, let it be administered for this one object, namely, to cure the present defects of family government. Nerves of sensation and influence go out from this point to every department of human interest. A healthy tone in any given family reflects its own likeness on community, and the aggregate of family influence is what has governed the world in all time, and governs it still. If an intelligent foreigner, ignorant of this country, were informed of the great amount of crime committed here, and the state of morality and religion generally, he would be able, from this, to give a correct account of the state of family government in the country. If another stranger were informed of the state of family government here, he would at once be aware that crimes of every grade would be many. Let no one think that the writer, by these remarks, is casting reflections upon any class of persons. God forbid. If there are any who have my sympathies, prayers, and pity, it is those parents who, in this time of evil influences, have little children they wish to train up for God and Heaven. They feel at times that their path is beset with impossibilities. The work is found to be great and arduous, requiring the most intense application of all their faculties. Patience, watchfulness, energy, and perseverance, mingled with mildness and affection, must each take a firm stand and work together. This work should begin at an earlier period than many think it should. With the commencement of our being, we begin to form habits, and at the age of a few months the power of example has made its impress upon the mind, as seen in attempts to imitate. At this stage the child’s education has begun, and the parents may rest assured that the character of the influences that surround it henceforward will be an exact prototype of the character developed. This being so, the duty of parents is simple and plain. It is to control the surroundings of their children as far as in their power. At this tender age, the parents should look upon the child as the sculptor looks upon the rough block of marble from the quarry. Much labor and skill are required to bring out its valuable qualities. Skill and labor, properly directed, to form the character of children is the most profitable investment that can be made. What sight is more pleasant than that of a family of dutiful children? See them drinking in pleasure in their unselfish, courteous behavior to each other. Their parent’s wish is their accepted law. Such a state of things in any family is the fruit of well directed, persevering, parental labor. Such children are in a good way to be converted and saved in the kingdom of God. Let those who have the care of children strive to realize their great responsibility and do their duty.