Earlier text: THE COMING REIGN OF TERRORMy Will Against God's Will.
Miss A. B. Harris relates in The Congregationalist a story that was told her by “a venerable friend” concerning his life-long endeavors to have his own way, and the lesson he learned at last:— I always had a strong desire to be rich. Not at all for the sake of riches, but to command those beautiful things which it takes money to buy; and after I was married the longing grew upon me, for the sake of surrounding my wife and children with luxuries. I thought I was a Christian; and I determined to give God a reasonable share—one-sixth of all that I made in a year. I gave it most cheerfully, without a grudging thought; and considered that it was liberal in me; and that all the rest was mine, to do with as I pleased. My success was remarkable; and I was just on the eve of realizing my wishes, building an elegant residence, and furnishing it suitably, when a distant relative was suddenly left a widow, with several little children, and without means of bringing them up. She applied to me to set her up in business; not because I was any wealthier, or nearer of kin, than some others of the family, but because I was a Christian, she said; and she thought I should look at it in a different light from the others. Now here was a question forced upon me. I thought she proposed it to me; never imagining that it was God. Some misgivings, however, haunted me as I answered, declining. Nevertheless, I reasoned in this way: God has given me just what I have been asking for so many years, the means of making my family happy (notice, I had never asked him to give what it was best for them to have); and of course I am to use it for that purpose. It can't be my duty to take care of John's widow and children. There are others whom she can call on, who are under more obligation. Besides, I already spend one-sixth of my income for such uses. So I refused, thinking I had only refused her. It proved to be God who had sent the request. Some way I soon began to be financially embarrassed through a singular complication of affairs; and instead of building on the foundation I was so sure of, I made a most disastrous failure, which put me back to my starting place. But being still a young man I set out anew, with the same end in view. That was my chief ambition, and I could not see that it was selfish, because it was not for myself, nor for show, nor for influence; but to make those precious to me happy, to minister to their taste for the beautiful and refined. I could see no reason why it was not proper and right; nor why, if I sacredly set apart one-sixth, as before, I should not keep to my purpose. In time came another test, similar enough to the first to startle a man. An old friend, poor and in feeble health, while traveling across the country to his relatives, stopped at my house, grew worse, and died there, leaving on my hands a beautiful little girl, his only and now orphaned child. After a few weeks the not very willing relatives came for her, but she clung to us, and begged to live with us. Do I seem a monster, in saying that I felt that my own children ought to have all that their father had with such difficulty acquired, instead of sharing with a stranger who had no claims? Both they and my wife pleaded for her, but I resisted, and she went away. I have to add that this orphan, as well as John's widow and children, prospered, and apparently suffered nothing from my refusal. It was I that suffered. I had refused one of those little ones whom, if ye receive not, Christ says ye receive not me. I had been asked by him to do something; but, thinking it would retard my own purpose, I had disregarded him. We are slow in learning that God rules. I lost my property the second time; and in this instance, in a very simple way—through the failure of others with whom I was concerned. And gradually the truth began to dawn upon me; and at last, in its awful light I stood revealed, as I was, a shamefaced, baffled penitent. God had tried me in the one way which most nearly interested me. He had defeated the plan of my life, my plan, once, twice. He had convicted me of my sin, of righteousness, and of judgment. Though I had paid tithes, and cultivated the Christian graces, and tried to live a consistent life, I had twice miserably denied him when he came asking me to do a thing against my wishes. If I had obeyed, and left the result with him, what sweet peace should I have had, and the approval: “Inasmuch as ye did it unto one of the least of these my disciples, ye did it unto me!” Failing to do it, I failed of all. Briefly as my story has been told, the experience of all my most vigorous years is crowded into it. I was a gray-haired man when God flashed the conviction into my soul that he never meant me to be rich. I was fifty years learning that it was not my will, but his, that was to be done. Advice to Young Ministers.
A MINISTER somewhat in years sent the following quaint epistle to a young brother in the ministry. It may do for others:— DEAR BROTHER:—I sometimes write to young men because they are strong. Remember:— 1. That human happiness, like Hebrew verbs, has no present tense. 2. That human friendship, like glass, is easily broken, but not easily mended. 3. When you know not what to do, never do what you know not. 4. Never covet high places, where it is difficult to stand and dangerous to fall. We never find the Saviour on the pinnacle of the temple but once. What company had he there? 5. Be no respecter of great personages as such. Remember the figure 9, though the highest number, owes its consequence, not to its HEAD, but to its curved appendage. Without that it would be 0. 6. Desire no rapid growth. When the clock has struck 12, it does not strike 13 next. The full moon grows no larger. 7. Be not over hasty to combat public opinion without pressing reason. He that spits against the wind spits in his own face. 8. Never scare off a fly with a club, when a feather will do as well; and remember you can take more flies with a gill of molasses than with a gallon of vinegar. 9. Avoid debt. He that pays down will not be called upon to pay up. 10. Ministers must not only eat their bread by the sweat of their brow, but by the sweat of their brains. 11. Let not your sermons be like a serpent, smallest at the last end, but rather like the scorpion, whose sting is in its tail. 12. Have special care of those members who were born in a storm, as they are prone to want a storm to live in. 13. Never forget that a minister's work is to break hard hearts, and to mend broken ones. 14. I began with a verb; I will conclude with a case. May you be found in the ACCUSATIVE, and never come out in the VOCATIVE.—Living Epistle. Preach on Living Subjects.
THE great preachers of the churches in all ages have been men who understood their times, and had warm, personal sympathies with the social and religious questions of their generation. Such men only can be leaders. The masses of men are stirred by earnest hearts, pulsating with strong life. Profound thinkers and the best of men often fail to exert a marked influence because they cling to the past, and have little interest in the living questions which agitate their times. The author of the book of Chronicles has words of praise for the men of Issachar “who understood their times and knew what Israel ought to do;” and the providence and Spirit of God always honor such men by giving them power to move their race. The Bible preachers were eminently preachers for their times. Moses and Aaron rebuked alike the sins of Pharaoh and of the children of Israel. Samuel and Elijah lifted up their voice against monarch and people. The prophets of Judah and Israel were terribly in earnest against the unbelief and vices of their own age. John the Baptist was not content with reproving general sins—he applied the truth to the personal sins of soldier and Pharisee and of Herod. Paul dealt closely with the conscience of Felix and Agrippa, and with sins tolerated in Corinth and in Thessalonica. The Divine Master himself was noted for pungent reproof to individuals and classes of men whom he addressed. Any preacher who, with a high sense of his office, wishes to be a leader of men and to make his influence effective, must preach to the times. He must know men and understand the spirit of the age, and have a personal interest in living questions. He must know how to apply the great truth or truths of the gospel to existing wants. He must aim to correct the vices of his generation, and to answer the questions perplexing earnest minds. The preacher who is most closely in sympathy with his age will ordinarily be the most useful.—Living Epistle. GOD’S JUDGMENTS DO NOT CONVERT MEN.
Barnes’ note on Rev. 9:20, reads as follows:— “And the rest of the men which were not killed by these plagues. One-third part is represented as swept off, and it might have been expected that a salutary effect would have been produced on the remainder, in reforming them, and restraining them from error and sin. The writer proceeds to state, however, that these judgments did not have the effect which might reasonably have been anticipated. No reformation followed; there was no abandonment of the prevailing forms of iniquity; there was no change in their idolatry and superstition.” THE “Comprehensive Commentary,” in its note on Dan. 12:1, speaks thus: “Michael signifies, Who is like God? And this name, with the title of ‘the great Prince which standeth for the children of thy people,’ clearly points out the divine Saviour, and cannot properly be understood of a created angel.” THERE is not the slightest reason to believe that he meant to teach that one of the ten commandments had ceased to be binding on mankind. If he had used the word in the singular number, the Sabbath, it would then, of course, have been clear that he meant to teach that that commandment had ceased to be binding, and that a Sabbath was no longer to be observed. But the use of the term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or ten commandments. No part of the moral law—no one of the ten commandments—could be spoken of as “a shadow of good things to come.” These commandments are from the nature of moral law, of perpetual and universal obligation. ARTAXERXES WAS THE SAME AS AHASUERUS.
FROM “Prideaux’s Connection,” Vol. i, p. 225, we take the following:— “In the beginning of this year, Ezra obtained of King Artaxerxes, and his seven chief counselors [B. C. 457] a very ample commission for his return to Jerusalem, with all of his nation that were willing to accompany him thither, giving him full authority there to restore and settle the State, and to reform the church of the Jews, and to regulate and govern both according to their own laws. This extraordinary favor not being likely to have been obtained but by some more than ordinary means it seems to have been granted at the solicitation of Esther, who was now become the best beloved of all the king’s concubines, though not yet advanced to the dignity of queen. For it was usual for the kings of Persia, on some particular days and occasions, to allow their women to ask what boons they pleased; and upon some such time or occasion it is most likely Esther, by the direction of Mordecai, though she had not yet discovered her kindred and nation, asked this of the king.” THE BOOK OF THE LAW IN THE SIDE OF THE ARK. DEUT. 31:26.
As to the book, or volume of the law, it being commanded to be put mitzzad, i. e., on the side of the ark; those who interpret that word of the inside, place it within the ark; and those who interpret it of the outside, place it on the outside of it in a case or coffer, made on purpose for it, and laid on the right side; meaning by the right side, that end of it which was on the right hand. And the last seemed to be in the right as to this matter; for, first, the same word, mitzzad, is made use of where it is said that the Philistines sent back the ark with an offering of jewels of gold put in a coffer by the side of it. And there it is certain that word must be understood of the outside, and not of the inside. Secondly, the ark was not of capacity enough to hold the volume of the whole law of Moses, with the other things placed therein. Thirdly, the end of the laying up the original volume of the law in the temple was, that it might be reserved there as the authentic copy, by which all others were to be corrected and set right; and, therefore, to answer this end, it must have been placed so as that access might be had thereto on all occasions requiring it; which could not have been done if it had been put within the ark, and shut up there by the cover of the mercy-seat over it, which was not to be removed. And fourthly, when Hilkiah, the high priest, in the time of Josiah, found the copy of the law in the temple, there is nothing said of the ark; neither is it there spoken of as taken from thence, but as found elsewhere in the temple. “And therefore, putting all this together, it seems plain that volume of the law was not laid within the ark, but had a particular coffer or repository of its own, in which it was placed on the side of it. And the word mitzzad, which answers to the Latin a latere, cannot truly bear any other meaning in the Hebrew language. And therefore, the Chaldee paraphrase, which goes under the name of Jonathan Ben Uzziel, in paraphrasing on those words of Deuteronomy, ‘Take this book of the law and put it in the side of the ark of the covenant,’ renders it thus: ‘Take the book of the law and place it in a case or coffer, on the right side of the ark of the covenant of the Lord your God.’—Prideaux’s Connection, Vol. 1, p. 152. Eastern Omens.
By Uriah Smith
THE war cloud is thickening in the East. The two points around which great interest now clusters, and upon which the gaze of the world is concentrated, are Rome, as the seat of the papacy, and Constantinople as the seat of the Turk. When the western nations are involved in trouble, so as not to be able to interfere, Russia moves with alacrity toward accomplishing her purposes in the East. Such a condition of things now exists. There is virtual war between the papacy and the western powers. The pope, chafing under the loss of his dominion, looks to Catholics in all nations to rally to his support, and restore his lost privileges. Against such a move the nations must be forearmed. A strong undercurrent is at work. A storm is gathering which must soon burst forth. Meanwhile Russia makes a significant move toward the dismemberment of Turkey. One of its chief principalities, Roumania, under prince Charles, is encouraged to take a position independent of the Sultan’s government. Germany, Russia, and Austria, promise him support in this move. Other provinces will doubtless follow the example. All this is to weaken Turkey and render her an easier prey to Russia. Russia’s ambition is to possess Constantinople, and drive the Turks into Asia. In reference to this situation of affairs the Boston Post says:— “Thus the old quarrel, which culminated in the Crimean war, and which has long threatened to break out again in Central Asia, emerges ominously on the Danube. For the eastern question involves Central Asia as well as Constantinople and the Danube. Its central fact is the ambition of Russia. That ambition is known to be to possess Constantinople, to control the Ægean, to absorb Persia, and to monopolize the trade of the far Orient. By making Roumania independent, she in so far weakens Turkey; and she desires above all things to see the Ottoman Empire crumble and fall to pieces.” In reference to the papal question, the N. Y. World says:— “On the other side of the Atlantic are brewing wars and rumors of wars which threaten to involve not State alone with State, but whole sections of society with one another, and the civil with the ecclesiastical power from one end of the Continent to the other.” The Christian Union says:— “Preparations for the final pushing of Turkey out of Europe and into Asia seem about to commence. It is stated that Austria will at once make independent treaties with Roumania, one of the northern principalities over which Turkey exercises dominion. It is not at all likely that Austria will so boldly violate the conditions of the treaty of Paris unless encouraged by others of the parties to the treaty, while the one of these most vitally interested in Turkish affairs is Russia. . . . . The effect of the recognition of Roumania as an independent power will be to rouse Servia, Bosnia, Bulgaria, and other Turkish provinces and dependencies to revolt. To spare Turkey from Europe will not be hard to do; she has cost much money and disquietude, and given nothing in return; and should it be possible to peaceably erect a respectable nation upon the ruins of a power which exists only by sufferance, and without decent excuse for existing at all, Europe will be the better for it.” Under the heading of “The Gathering Storm in Europe,” the N. Y. World quotes from the London Times as follows:— “One need hardly be even so much of a prophet as Mr. Disraeli to forecast the thick coming on of troublous times in the Old World. In comparison with the present attitude toward each other, and with the present internal condition of the greater Continental powers, all was perfect peace in Europe when the Emperor Napoleon III., in that famous speech delivered, if we mistake not, at Lille, prognosticated woe and war from certain ‘black specks on the horizon.’ They are not black specks now; they are visible clouds as big, not only as a man’s hand, but as the hand of a giant, which are rolling and piling themselves up over Paris and Berlin, over Madrid and Rome.” “All over Europe there hangs a huge war-cloud, which the philanthropist may hope to see dispersed without a destructive storm, but which the politician views with undisguised alarm. * “To revert to the military condition of Europe, if all London and its environs were emptied of inhabitants, all the houses would scarcely contain the armies of Russia, France, Germany, and Italy. Such vast preparations for war cannot be a guarantee of peace. While such prodigious forces are organized, they are like so much gunpowder under the dwellings of Europe; and in Rome sits the arch-conspirator anxious to find out where to apply the match.” And the N. Y. Sun quotes from the London Times as follows:— “London, Jan. 18. To-day’s Times, in its leading editorial article, says:— “‘In the gloom surrounding us one thing is perceptible. All men are arming. Germany is arming en masse, and the surrounding nations, including the best part of the world, cannot do otherwise. The momentary dreams of peace have fled away. Germany recognizes the stern necessity. What she won by arms she can only hold by arms, and while arms are in her hands.’ “The Times confesses that Germany cannot raise a third army. Her hopes are in her navy.” To every one but the Christian student of prophecy these prodigious preparations and significant portents inspire only uncertainty and fear. The prophetic student knows what they mean. To him they are omens of cheer; for he sees God in the storm, and deliverance beyond. Dr. Cuyler on the Sabbath Question.
By Uriah Smith
On a recent Sunday, Dr. Cuyler preached on the subject, “Who Owns the Sabbath?” An abstract of his discourse was given in the N. Y. Witness of Jan. 9, 1875. His text was Deut. 5: 14: “But the seventh day is the Sabbath of the Lord thy God.” In the first part of his remarks he reasoned well if the following report be true:— “The Sabbath, he said, is the oldest of all our institutions,—older than civil governments, older than the family. It was ordained at the culmination of creation. If God out of eternity formed time, has he not a right to claim a portion of that time? He can, and shall, till time shall be no more. At Sinai this institution was secured by more direct enactment. Objectors say this was merely a local law, of only local and temporary force. What an absurdity! Was the prohibition of stealing of only local application—or of killing, or of adultery? Then the foundations of all society are resting on a basis of exploded ideas. If the decalogue applies to all people, and governs to all time, so does the fourth commandment. “People of lax ideas and laxer practice, are very ready to quote the Saviour’s saying: ‘The Sabbath was made for man, and not man for the Sabbath,’ and think that authorizes all manner of self-indulgence. In all his study, however, of the utterances of Christ he could find nothing which by any fair and honest interpretation could tend to lessen the sanctity of the first divine command. True, the Sabbath was intended for our benefit, for our rest, for our recreation—but the question is: ‘Which part of man do you propose to recreate? the animal, or the spiritual? the body, or the soul?’ We are commanded to keep the Sabbath day holy, but divine wisdom has so accommodated matters that in keeping the day holy we find our highest happiness and truest recreation.” Having thus spoken well for the institution, the early existence, of the Sabbath, and the high authority and universal claims of the Sabbath law, we suddenly become aware that it is Sunday he is pleading for, as if it was the most apparent matter of course that the fourth commandment enjoins Sunday-keeping! Then he pleads for the law of the land to enforce Sunday observance as follows:— “The renewed agitation of the question of Sunday observance at the present time has called forth some views from the pulpit to which he felt he must enter his most emphatic dissent. The point at issue is, whether the civil law should be invoked in protection of the Christian Sabbath. To this query we cannot make our ‘yes’ too loud or too emphatic. Civil government was ordained of God not to overthrow, but to maintain and enforce his fundamental enactments. Man has no right to steal his day, and civil rulers no right to abet the theft. Civil government is ordained to promote pure morals and the public welfare. The observance of the day of sacred rest and public worship is calculated to advance public morality, virtue, and sound conscience, among the people. Personal health demands that man and beast should have rest, and how can that rest be secured but by civil enactment? The law should lean toward the protection of the virtuous and orderly classes, and not toward the license of the loose, dissolute, and immoral. The Sabbath laws of the commonwealth are not despotic or ascetic. They simply give the well-disposed a quiet day for worship. They recognize the divine authority of the Sabbath, and aim to maintain the peculiar character of the day as sacred and not secular time. Satan and his allies chafe under this restraint, and strive to overthrow the institution.” U. S. Equality and Co-operation.
By Stephen Nelson Haskell
Union and love, founded upon the principles of justice, holiness, and truth, constitute Bible religion. It was sin that marred the harmony that originally existed between the heavenly beings and those upon the earth. Christ, who did no sin, became sin for us, that this union might be restored, and man again be enabled to hold communion with his Creator. But this work is not accomplished without the co-operation of the sinner, and even angels take part in the same work. “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Heb. 1:14. “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth,” yea, there is more joy in Heaven “than over ninety and nine just persons, which need no repentance.” Yet man must come to Christ, and yield his heart to those heavenly principles which are designed to elevate him, that he may become an heir of God and a joint heir with Christ. He that receives these principles, and connects himself with the family of Heaven, places himself under obligation to reach forth his hand, and seek to save others. “I am debtor both to the Greeks, and to the barbarians; both to the wise and to the unwise,” are the words of the apostle when he had embraced Christianity. In carrying forward the work of God upon the earth, a hearty co-operation will exist among the friends of our Lord Jesus Christ; not in one point or principle only, but in every principle of the religion of the Bible, and in every effort that is put forth for the building up of the cause upon the earth. The sympathy, prayers, and personal efforts, of all should be blended together in perfect harmony. Nationalities do not draw a dividing line in this cause. Sectarianism finds no place here. Christ, the leader, set the example of self-denial and sacrifice. And if any man would be his disciple, he must deny himself, and take up his cross, and follow him. He must be a partaker of the same spirit, have fellowship with his sufferings, and become conformable to his death. “If they have called the Master of the house Beelzebub, how much more shall they call them of his household?” Those who live godly in Christ Jesus shall suffer persecution; and if we suffer with him we shall reign with him; but if we deny him, he will deny us. Justice, mercy, and humility, are among the first requirements of Heaven. These principles are enforced by certain duties enjoined; such as manner of worship, outward acts of kindness, and the sacrificing of worldly goods, to carry forward this work upon the earth. Man is a steward of all that which the providence of God has committed to him, including the things of the world. The object is that he may use his possessions for the building up of the cause of God. A faithful steward will regard the interests of Christ’s work upon the earth. It will be dearer to him than his personal interests. The human heart is tested by its willingness to contribute for the support of the cause of Christ. Upon one occasion, when there was a general interest taken in the building of the temple, and the precious stones were gathered by the families of Israel, and willingly donated to the treasury of the Lord with a perfect heart, God blessed them in a wonderful manner. Then David beautifully expressed the following true sentiment: “O Lord our God, all this store that we have prepared to build thee an house for thine holy name cometh of thine hand, and it is all thine own. I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart, I have willingly offered all these things; and now have I seen with joy thy people, which are present here, to offer willingly unto thee.” 1 Chron. 29:17, 18. The giving of a tithe of a man’s increase was ordained of God, that there might be uniformity and equality in supporting the cause of God. By this system, the rich and the poor would give in the same proportion, and none would be distressed. While the man with his thousands and tens of thousands would make large donations, it would really cost him no more than did the small pittance the widow whose bread was earned by her daily toil. Then, as the heart would swell with gratitude for the light of truth and the rich blessings received, they would offer their thank-offerings. Some would have such a realizing sense of the moral corruption into which sin had plunged them, and the preciousness of the blood of Christ in redeeming them, that they would make donations as a sin-offering; while others, under different circumstances, would bring their peace-offerings to the precious cause of their divine Lord. Thus, by a cheerful co-operation, would the tithes and offerings be brought in, and the treasury of the Lord’s house be filled. See Malachi 3:10. It is well understood that the various institutions among S. D. Adventists are charitable institutions. The Publishing Association, the Health Institute, and the Denominational School are organized under a statute so that the property is held by our people in shares, which shares are virtually taken by free donations, so no shareholder derives any pecuniary benefit therefrom. It should be added, however, that the blessing of God has so attended the faithful labors of those who have had the general management of the publishing department that the original donations are only about one-third its present value. In the early history of this cause, when the friends were few, some made large donations and great sacrifices that the work might move forward. And since that time, when the state of the cause has been presented and appeals have been made, some have taken more stock in these institutions than they were actually able, or, at least, more than was consistent with the principle of equality. Friends to this cause are being raised up everywhere, who will want a share in these various enterprises. All should have an opportunity to help in the support of the cause of Christ; but equality should be established in every branch of this work. Now is the time to make a transfer of a portion, at least, of that which we have to that immortal shore. The time will come when to the rich it will be said: “Go to now, ye rich men; weep and howl for your miseries that shall come upon you. Your riches are corrupted and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.” James 5:1-3. Often adverse circumstances beyond the control of men make men poor. The present situation of Kansas, Nebraska, and some parts of Minnesota, where the grasshoppers have destroyed every green thing that the inhabitants were to subsist upon, furnishes a striking example. When distress and suffering come upon people in one section of country, as well as in cases of want of individuals directly in our midst, opportunities present themselves to help forward the cause of God by relieving the afflicted as well as by directly supporting the institutions among us. It is such cases that give an opportunity to empty the wardrobes of extra clothing, and to donate of53 the surplus means on hand. Those who are ready to distribute at such times, and in such cases as we have here alluded to, will find in the day of Judgment that “he hath dispersed abroad; he hath given to the poor; his righteousness remaineth forever.” The apostle adds, “Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness.” 2 Cor. 9:9, 10. Yet the apostle would have none distressed by doing beyond their ability. He says, “If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. For I mean not that other men be eased, and ye burdened; but by an equality, that now at this time your abundance also may be a supply for their want, that their abundance also may be a supply for your want; that there may be equality; as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.” 2 Cor. 8:12-15. This is gospel equality. But the best of it all is the commendation of the Saviour in the day of reckoning to those who have thus co-operated with him: “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord.” Matt. 25:23. These principles should be perfected among the remnant of God’s people. The Christian religion is not that ill-proportioned, one-sided, selfish affair that some would have us believe; but it consists in “warning every man, and teaching every man, in all wisdom; that we may present every man perfect in Jesus Christ.” Col. 1:28. The union commenced in this life is perfected in the kingdom of God. The co-operation in the labor is here, the suffering is here, the sacrificing is here; but the common eternal joy is on the other shore. New enterprises are also being entered upon, which demand the united interest of God’s people. The cause is one common cause. Its interest is one common interest. Each individual is made responsible for the talent God has committed to him. The day of Judgment reveals the use that has been made of the talent, whether it has been put out to usury, or hid in a napkin and buried in the earth. If put out to usury, with joy, the possessor will say, Here, Lord, is the talent which thou gavest me, and I have gained others beside. It is this class only who are called faithful. Those who took no interest in this work, felt no burden for the salvation of others, those whose hearts were so benumbed with the spirit of the world that they were unmoved when the Macedonian call came from every part of this land, and also from other portions of the world, “Give us the light and truth you so richly enjoy;” and those who, when called upon to aid in filling these calls—and bearing burdens in this work, would excuse themselves, feeling it was hard to be disturbed in their selfish quietness, are described in the following words: “Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed; thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away, even that which he hath. And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth.” Matt. 25:26-30. Shall not these principles of hearty co-operation stir the hearts of all those who believe present truth more than it has in the past? Plans are laid, and by the time they are matured they have to be enlarged. Scores of souls on the right hand and on the left are embracing the truth. Willing, cheerful hearts take the place of those murmuring ones that fall out by the way. The Lord of hosts is at the head of his army, and our watchword is, Onward to victory. Love and Union is the motto inscribed on the banner. It is a battle and a march while in the enemy’s land but rest and joy when the victory is gained. Children should be so educated that they also can have a part to act in the cause of Christ. They should be taught to feel an interest in Zion, pray for its prosperity, and feel for the salvation of others. Thus, old and young, middle-aged and children, should become active members of the family of Christ, and unite their interest to advance the cause of God upon the earth. The Religious Amendment.
By Uriah Smith
The Christian Statesman, giving an account of the Convention just held at St. Louis, Mo., says:— The Convention of citizens of Illinois, Iowa, Missouri, and neighboring States, in the city of St. Louis, on the 27th and 28th of last month, was a triumphant success. In a city where there was but a small constituency committed in advance to the support of the proposed amendment, public attention has been earnestly drawn to the movement, a large audience was called out at all the sessions of the Convention, and full reports of the able addresses delivered have been published in the city papers. By special arrangement, the St. Louis Globe gave a full report, like that of the Pittsburgh Commercial or the Globe of Boston, but the other papers also contained full and respectful accounts of the proceedings. Fully one thousand people were present at the opening session, and at least three hundred at the day sessions on Thursday. Three hundred and ninety-four names were enrolled as members of the Convention. The address of J. C. Wells, Esq., a lawyer from Chillicothe, Illinois, was marked by the same vigor of argument and fervent Christian spirit which lend so much power and attractiveness to his able little book, entitled, “Our National Obligation.” Mr. Wells was also chosen President of the Convention. The friends in St. Louis and vicinity are heartily to be congratulated on this result. The closing resolution adopted at the Convention reads:— Resolved, That, recognizing the importance of this subject, we pledge ourselves to present and advocate it until the nation shall declare its Christian character, as it has, with one consent, already asserted its freedom, in the charter of our rights and liberties. Mutations of Dr. Aker.
By Jos. Clarke
The Sabbath is a fixed fact in Bible history. It ended creation week, with the acclamations of the universe, when the morning stars sang together, and all the sons of God shouted for joy. Here was only its inauguration. In the desert, by fall of double rations of manna on the sixth day, and none on the seventh for forty years, in the presence of three millions of people, and of Moses and Joshua, men of renown, the Sabbath of paradise was attested on (52x40 =2080) two thousand and eighty different occasions, at intervals of a week each, consecutively. In the midst of this mighty and long continued miracle, the moral law of ten precepts was proclaimed by the mouth of our much-profaned and insulted Jehovah. Earth trembled and shook at his voice, as he said, “Remember the Sabbath day,” the very day he pointed out, by the failure of the fall of the manna, and the seventh of the week of creation. Again, Luke says by the word of inspiration that they (the holy women) rested the Sabbath day according to the commandment. In the face of such evidence the learned Aker stands up, and gravely tells people that somewhere on the way a day is lost and that a day is gained, or to that effect. It makes no matter; a day is slipped out of the calendar; Moses lost the count somehow or other. Of course it is now by accident all right again. It really makes one's heart ache to think that such a theory could find adherents. It could not, if it were not for its being a lame apology for a custom which has become stale because of its origin and its age—that is, Sunday Sabbatizing—having Paganism for its mother, and Rome for its godmother, and Protestantism for its sponsor and guardian. This institution, like all the institutions of papacy, is becoming gray with age, and is bound to fall with its authors, abettors, and apologists. All sorts of arguments are adduced; and among them, this one of Dr. Aker, of the loss of a day, somewhere on the way from Egypt to Canaan. Dunces indeed, he would make the people of God. He would make them all at once, and at the same time, leap over a day in the calendar, and then all at once and at the same time, agree upon the next succeeding day. If such a thing were possible, it is truly an interesting possibility, a curious possibility. Were they so frightened on that lost day that they lost their individuality, as a people, for twenty-four mortal hours, and then regained it. Did all of these Israelites, with Moses and Joshua, from the child to the chief, lie on the cold ground unconscious, with no one to keep count of the days of the week? Truly, this last dodge of the cunning fox of error is one of a thousand; and one is at a loss to know which is the greater, the audacity of its author, or the credulity of its adherents.