Earlier text: Constantine the Great: Who Was He?NEVER was there a happier day in this country, probably, than the 3d of April, 1865. Many of our readers will remember it as long as they live, having had a deep personal interest in it. I remember being in one of the large cities in the northern part of the United States on that day, a witness to the deep joy that pervaded the people. In the great thoroughfares they had congregated in thousands, moved by a common joy. Bells were ringing; engine whistles sounding; bands of music playing gay harmonies, and flags everywhere flying—in short, all the various signs and sounds by which men show their delight were there. Oftentimes such things are without much reality of feeling, but to-day all were in earnest, for all felt most deeply the meaning of these things. On all sides men were in groups and in pairs, conversing and smiling, strangers before, but now blessed with a common benediction, strangers no longer—congratulating each other as if they had been acquainted for years. And they had been acquainted, each and all, with a common sorrow and source of anxiety, a calamity that was entering almost every house, and taking one or more away—and, in many cases, forever. But now a common deliverance relieved all hearts, and, in the gladness of the hour, all things else were forgotten. But what was the occasion of all this demonstration? A simple telegraphic announcement had done it all. There had been four years of the severest, saddest, civil war. But that morning the capital of the Southern Confederacy had been entered and taken; and all understood that the war was over, and peace had come. The General in the field who accomplished it sent word to the President, and he, through the Secretary of War, at once flashed the glad tidings over the whole land. Not one of these I saw giving token of so much happiness had made this peace. It was made by another. They only believed the good news, and their joy flowed out accordingly. They were able to justify their joy by believing such news. And they had abundant reason to believe—for three men who were officially bound to tell the truth, and who could not have conspired to frame a falsehood of such grave character under such solemn circumstances, had united in making it true and proclaiming it. So, without one doubt, all were merry together. Nor could any one have succeeded in gaining believers, or in checking the enthusiasm, who would have called in question the matter of the tidings. And, as I looked upon it all, the memory of another proclamation of peace, and good tidings of good, came richly to my mind. When we were all enemies to God, and in a terrible rebellion against him, He who is our Peace made peace through the blood of his cross, and came and preached peace, the Spirit, the water and the blood, attesting that he that believeth on the Son of God—simply receives this good news as his own—hath everlasting life. God is not proclaiming war, but peace. Now is the day of his own gladness, and he is happy in telling us that all wrath is put away. He can speak to the worst enemy, the vilest sinner, without a thought of wrath. He was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Yes, the war is over! Who will receive the good news of peace? It cannot be hard for the prepared heart to receive the word of pardon and peace, surely. On this occasion, men ran home to their families, and upon the once telling, the whole household rejoiced. So with the gospel in the case of the jailer at Philippi. Himself believed and his whole house. Oh, how simple does this make the message and its reception appear! Once while speaking to a man of the simplicity of the gospel, and recounting the good news for his salvation, he said, “You seem to think it is very easy.” “Yes,” I answered, “but there was a very hard part. It all came upon another. Suppose you owed millions, and had not one cent to meet the debt, and demand was made for it only to disclose your utter bankruptcy; and suppose, in this condition of things, I come forward and at the loss of all I have, and with infinite labor, pay the whole. That was the hard part. But it is all done. Now, if I brought you news of this, and showed you the receipt in full for the debt, would it be hard for you to take it and be glad? So Christ has done all the real labor of reconciling, the work of saving, and he asks you to receive it. Nay, God beseeches you to be reconciled; “for he has made Him to be sin, who knew no sin, that we might be made the righteousness of God in him.” So in this case; the work was really all done by others; the war was over, and peace had come. As many as believed it rejoiced with all their hearts. But I did not find any who were told the news that day, examining their faith in it, or meeting the announcement with, “What do you mean by believing?” They did not think of the exercise of their own minds, but of the fact told them. And so, dear friends who may be reading this, do not think that faith is something which you have to render to God from yourself, as though you coined or paid so much faith, to receive in return salvation and peace from him. Faith is the heart occupied with the thing told. He has spoken of Christ having done the work by his cross. Just take that fact from him. He tells of forgiveness of sins through the blood. Take that. He tells you the gift of God is eternal life. Take it, and rejoice with him; for it is he that says, “It is meet that we should make merry and be glad.”—Sound Words. How well I remember the bitterness of my trial when my father refused to sanction my attending a dancing-school. I was a professor of religion then, and, in looking back over the years, I can hardly imagine how it could be so real and bitter a grief to me. But, passionately fond of music, and keenly alive to the beautiful and graceful, I had always had a strong desire to learn to dance. At seventeen, one sees everything through a rose-colored medium, and the proposed dancing-school seemed the realization of my brightest dreams. It was to be composed largely of a very pleasant “set”—nothing objectionable on that score. Yet I had some misgivings in carrying the question to my father. Though the most loving and indulgent of fathers, he was a little “stiff,” I thought, about some things of that sort. “I would rather that you had no inclination to go,” he said, in answer to my inquiry; “but since you ask me, I must say that I do object decidedly. I don’t want you to be a worldly Christian, Mattie, and I think this is one step in that direction. Dancing will bring you more into society that I consider very undesirable—fashionable, irreligious society. I think you will find it detrimental to your spiritual life, more so than most other amusements. I do not believe prayer will be to you easy and natural, after an evening spent in dancing and gay society. Then I think your influence on your young friends will be a less decidedly Christian influence, if you dance, than if you do not.” How well I remember now his earnest tone and manner as he said these words! There was much more that I do not remember as vividly; but I was unconvinced. I had heard all this before, and of course brought forward my arguments on the other side. “I could get hold of my young companions better if I entered into their pleasures; my Christian life need not suffer by it, and it should not. I thought myself old enough to decide such a question for myself,” and there was more of asperity in my words and tones than I had ever used toward my father. It grieves me to recall it now. The words which ended our conversation were, “I think, my dear, that in proportion to the straightforwardness and earnestness of your piety, temptations of this sort will diminish.” That arrow reached its mark. Was my piety earnest and straightforward? Was Christian growth and Christian duty my aim in life? Was not mine a half-way, worldly type of piety? But I shook off these stern questionings, and returned to brooding over my unhappiness—my father’s unkindness. All day long I was tormented with these thoughts. I know I was irritable and unlovely toward every one. Father was away all day, and mother was sick. After dinner I went into her room. The nurse said she needed perfect quiet; so I had not troubled her with my troubles, but she had heard of it from father in the morning. “You must carry it in prayer,” she said, as I was leaving her. “What?” I said, impatiently. “Whatever troubles you,” she said, with a saddened look, that showed she felt my unpleasantness. “Carry it in prayer.” Could I? Oh! how humiliated I felt. Angry with my father, angry with my mother, rebellious against God who had appointed me this trial, could I pray? Thank God! For just such humiliation and weakness was prayer given. Long and severe was the conflict, but God gave me the victory. The question which had so engrossed me, whether or not I was right in my judgment, was of no account now. Duty was clear—to yield to my father’s wishes in this matter, cheerfully and unhesitatingly—and with giving up that, I felt that I gave up everything. I know not whether I was a Christian before, and this was only a re-consecration, or whether this was my first conversion; but I know that never before was my surrender so entire and hearty. The trial was no longer a trial. The burden was rolled away. My soul was at perfect peace. When my father returned at night he looked at me anxiously. I think my face must have revealed my experience, and his loving greeting revealed his deep sympathy and thankfulness. I well remember how my soul was lifted up and strengthened by his prayer that evening. I knew not whether he received at that time a fresh baptism of the Spirit, or whether I joined in the prayers as never before; but it seemed to me that from that time they were full of unwonted fervor. He prayed so earnestly, so beseechingly, for an outpouring of the Spirit in the midst of us. Other prayers were no doubt going up, and very soon the blessing, so longed for, came. Many nearest and dearest to me were gathered in. Oh! how I rejoiced in my decision that winter. All along, the dancing-school seemed at war with the prayer-meeting. Those who went to one did not attend the other. Some of my friends, hopeful Christians, attended the dancing-school. Among them I remember one whose religious life from that hour began to wane, till finally it died out altogether. Others I think suffered from it; none were benefited. I was convinced then, I have ever remained convinced, that my father’s judgment, guided, I doubt not, by most earnest prayer, was right.—Congregationalist. It is rough work that polishes. Look at the pebbles on the shore. Far inland, where some arm of the sea thrusts itself deep into a salt loch, and lies girdled by the mountains, sheltered from the storm that agitates the deep, the pebbles on the beach are rough, not beautiful—angular, not rounded. It is where the long, white lines of breakers roar, and the rattling shingle is rolled about the strand, that its pebbles are rounded and polished. As in nature, as in art, so in grace; it is rough treatment that gives souls, as well as stones, their luster. The more the diamond is cut, the brighter it sparkles; and in what seems hard dealing, there God has no end in view but to perfect his people.—Sol. The Sun's Effect on the Bunker Hill Monument
Scientific observers tell us that at one portion of the day the Bunker Hill Monument inclines to the east, at another, it leans to the south, at another, to the west; so powerful is the effect which the sun exerts on this massive column of stone. If one portion of matter thus affects another so far removed from it, what must be the effect which the Sun of Righteousness exerts on the heart that opens wide its portals to admit the gracious presence? Christian Union.
By J. H. W.
This term is a hobby with many at the present time. It is the pass-word to the very inner temple of self-styled orthodoxy. Men will talk of “a sweet union of loving hearts,” when there is not a principle of true union with them. We think this is well calculated to fulfill prophecy, by securing union of action on certain popular points where there is no union in principle. Mr. Hammond, in his “union revival meetings,” takes pains to let it be understood that he can work with “all who believe in Jesus;” with Catholics as well as Protestants. This was repeatedly said in Stockton. Now, consistent Protestants cannot unite with Catholics. If they can, why are they Protestants? And was not the work of Luther worse than useless? And this is what you will find wherever this cry of “union” is raised; the spirit of true reform is lacking; there is a sacrifice of truth for an empty name. A recent letter from Italy contains the following remarks on Catholicism:— “The thought is constantly recurring that ages of degradation under papal and priestly rule have destroyed the capacity of men and women for apprehending the first elements of Christian teaching as set forth in the New Testament. Mr. Spurgeon has freely said that he has lost all faith in the possibility of a Romish priest in Italy being truly converted to Christ, without an actual miracle; and that, because the system under which the priests have been trained has burned out of their nature every moral element upon which truth can operate. This, on his part, is no mere hyperbole, or ‘flourish of rhetoric,’ but a deep conviction. In this connection we cannot forget the old proverb, ‘Like priest, like people.’ The priestly system of espionage is, even now, as far-reaching and effective as ever; and yet, it has been aptly said that ‘we could easily raise up Baptist churches all over Italy, and draw hundreds to them, to be baptized at a dollar a head.’ Missionaries from heathen lands, passing through Italy to America, and stopping here and there for the sake of chances to see things for themselves, have frankly said that they would prefer heathendom, any part of it, as a field of work; although, indeed, so broad a statement might be qualified, as it was here a few days since by Mr. Ashmore, of China, who said that wheresoever a community of Chinese had yielded to the sway of the Romish priesthood, they exhibited a field of labor as hopeless as any in Italy.” China is well known to be a hard field for missionary labor, but to make the Chinese as hard to convert as the Catholic Italians, they must be brought under Catholic influence! This is the judgment of a missionary who had beheld both fields. Catholicism never changes its policy. It may change its action for the sake of policy, but it is the same now that it was in the days of Luther. When Protestants bow down to the name of “union” so as to unite with Catholics, or try to, it is because they have lost every true element of the Reformation. But they cannot unite with Catholics for the reason that Catholics will not unite with them. And this shows that the Catholics are more consistent than they. Catholics know very well that there is an “irrepressible conflict” between the two; and an impassable gulf, which must remain as long as Catholics are Catholics and Protestants are Protestants. When names are preferred to things; when shadows are counted more real than substances; and when principles are sunk out of sight for mere feeling and momentary triumphs, then there is union, but it is on the same basis of that which was effected between Pilate and Herod. Jesus came “to bear witness of the truth,” and to unite hearts in the truth, but to separate between mere professors and them who love and obey the truth. If we have the truth it is our duty to maintain it. This cry of “charity” and of “loss of influence,” is a mere delusion, raised to frighten timid ones whose hearts are not established in the faith. Charity “rejoices not in iniquity, but rejoices in the truth.” We have no right to any influence which we cannot use to the glory of God and to the advancement of his cause. Let us “hold fast the form of sound words,” for the truth is not ours to compromise or to trifle with. It is a matter of life and death; a matter to be tested by the Judgment of God. In all ages they who have adhered to the truth without swerving have lost their influence with the worldly and time-serving, but they have glorified God and received his approval. Let us take them for our example, rather than yield to a popular clamor for compromises which cannot profit. The Undying Worm.
By John Norton Loughborough
We are invited to explain Isa. 66:24: “For their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” It is supposed, by many, that the above proves that the wicked will have eternal, conscious suffering as their portion. By reading the first portion of the verse quoted above, we shall see that this prediction is made respecting the bodies of the wicked, and that it is not said that some immortal entity shall ever exist in the fire. “They shall go forth and look upon the carcasses of the men that have transgressed against me; for their worm shall not die.” &c. “Carcasses” does not mean living persons, but dead bodies. The fact that a fire in which a carcass, or dead body, is placed “is not quenched,” is positive evidence that that body will be entirely consumed. So we read of the wicked in Matt. 3:12: “He will burn up the chaff with unquenchable fire.” An unquenchable fire is not one that is eternally burning, but one that consumes and utterly destroys what it preys upon. As to the meaning of this term unquenchable fire, I will quote Jer. 17:27: “But if ye will not hearken unto me to hallow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” Read the following criticism on the above: “From this text we certainly can learn the meaning that was attached to the expression, ‘unquenchable fire,’ by the Hebrew people. This fire was not to be quenched, therefore it was unquenchable. But it was to be kindled in the gates of Jerusalem, and devour the palaces thereof. It was, therefore, literal, natural fire. But how could a fire of this kind, thus kindled, be supposed to be a fire that would burn eternally? They certainly would not so understand it. No more should we. Moreover, this threatening of the Lord by Jeremiah was fulfilled. 2 Chron. 36:19: ‘And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.’ Verse 21: ‘To fulfil the word of the Lord by the mouth of Jeremiah.’ Thus Jerusalem was burned according to Jeremiah’s prediction that it should be consumed in unquenchable fire. But how long did that fire burn? Only till it had reduced to ashes the gates and palaces on which it preyed. Unquenchable fire is therefore simply a fire that is not quenched or does not cease, till it has entirely consumed that which causes or supports it. Then it dies out itself, because there is nothing more to burn. The expression does not mean a fire that must absolutely eternally burn, and that consequently all that is cast therein to feed the flame must forever be preserved by having the portion consumed immediately renewed. “To the wicked the threatened fire is unquenchable because it will not be quenched, or caused to cease, till it has entirely devoured them. Ps. 37:20: ‘But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away.’ Mal. 4:3: ‘And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.’”—Nature and Destiny of Man, pp. 280, 281. But there is another expression in our text which it may be well to notice. Isaiah speaks of an undying worm, in connection with the unquenchable fire. Again we quote from “Nature and Destiny of Man:” “This is undoubtedly the language from which the expression in Mark is borrowed; but a moment’s examination of it will show that the worm is not remorse of a guilty conscience, but that, like the fire it is something external to, and distinct from, the objects upon which it preys; and moreover that those upon whom it feeds are not the living, but the dead; it is the ‘carcasses’ of the men that have transgressed against the Lord. In Isaiah 14:11, and 51:8, the prophet again speaks of the worm as an agent of destruction, but it is always in connection with death. It is thus evident that the terms employed by our Lord in describing the doom of the wicked, would convey to the minds of his hearers the very opposite of the idea of eternal life in misery.”—page 282. To illustrate, we will quote Isaiah 51:7, 8: “Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be forever, and my salvation from generation to generation.” Sister White writes to the Signs of the Times as follows concerning the Camp-meetings that have been held the present season in the West: We arrived upon the camp-ground at Newton, Iowa, June 4. The meeting had been in session one day. Our meetings were excellent from the commencement to the close. The people listened with respectful attention, and we can but hope that the seed of truth sown in the many discourses given will find a lodgment in some hearts, and bear fruit to the glory of God. Sabbath was a marked day on account of the special manifestation of the Spirit of God. After addressing the people for one hour and a half we invited those who felt that they were sinners, and those who were backslidden from God, to come forward to the front seats. About fifty responded to the invitation given. Some came forward in whom we had felt an especial interest for years. They had been backward in taking their position wholly on the Lord’s side because of the suggestions of the enemy in keeping before them the course of some who professed the faith, but in their works denied it. Satan’s temptations to them were, if they should profess to be followers of Christ and pursue the course these unconsecrated ones had, they would be in a worse condition than they then were. We are sorry to admit that there are those who profess the truth, who are not sanctified by the truth, and such give to the world a bad example, and bring the religion of Christ and the precious truth into disrepute. The demands of the word of God are only met when we love God with all the heart and our neighbor as ourselves. We entreated those who had been disgusted with the course of those who professed Christ but did not follow him, to come out on the Lord’s side themselves, and show to the half-hearted and to the world a better way, that making the tree good is the only sure way of securing good fruit. The heart must be renewed before the life can be correct. A profession of Christ without internal rectitude is no better than a whited sepulcher, beautiful without but within full of corruption. We felt deeply grateful to God to see so many young men coming forward for the first time, and thus showing that they, from this good day, will forsake a life of sin, and choose a life of righteousness, walking in the footsteps of Jesus. Several came forward who had long professed the Christian life, but who were convinced at this meeting that they were transgressing the law of God, in trampling upon the Sabbath of the fourth commandment. The Spirit of the Lord seemed to indite the prayers offered, and when opportunity was given for those to speak who desired to do so, nearly all expressed their feelings. What a scene was this! What an encouragement to the laborers in the vineyard of the Lord! Jesus said: “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.” Should there not be more joy among those who rejoice in a Saviour’s love upon the earth? Sunday the Lord assisted his servants in speaking to the people. The crowd was attentive and respectful, and we sincerely hope that their understanding may be enlightened to see the claims of truth, and that they may have a heart to obey. Monday morning the work commenced just where it closed on Sabbath evening. Again we invited those who wished to seek God, and those who were backslidden, to come forward. More responded to this call than on Sabbath. This exercise was more interesting, if possible, than the first, the special blessing of God attending the meeting. We left the ground very weary, but cheerful in God, knowing that Jesus had indeed come up to the feast, and had graced our meeting with his presence. We complied with the earnest invitation of our brethren in Ladora and vicinity to call upon them, and speak to the people Wednesday night. We had great need of rest, but how could we have a heart to refuse these entreaties? We felt that it was unfavorable for us, and then also that we could not have the privilege, as do many of our fellow-laborers, of visiting. After the exercises of the meeting are over, there comes the writing of important reports and testimonies, which deprive us almost entirely of the privilege of conversation with our brethren and sisters. After a long and interesting evening meeting, we rode five miles to the depot; and then, after midnight, lay down for a couple of hours of rest upon quilts and blankets, brought from his home by the brother who took us to the depot, and which we spread upon the depot floor. Thus with scarcely any rest, we were obliged to travel most of the next day till we arrived, weary and worn, at the Here, as in Iowa, the prayer and conference meetings were of special interest. On Sabbath afternoon, several mentioned the benefits which they had received from the health reform. Dr. Pottinger gave a very interesting testimony as follows:— “My brethren may have thought they were meeting with only half a brother, when they saw me using tobacco. The truth found me in the gutter. I was addicted to two fatal habits, drinking and tobacco-using. I have left off the former, and gained a complete victory over it, and so far as refraining from the use of tobacco is concerned, I could refrain from its use. But I have feared the result upon my system, as I am somewhat disposed to paralytic affections, and physicians have assured me that entire abstinence from tobacco would cost me my life. But I am preparing to make a trial of the matter. I am waiting till my system shall rally a little from the reaction caused by leaving off tippling, then I shall take hold in earnest to rid myself of tobacco.” There were quite a number of our French brethren present, and this added much to the interest of the meeting. These French brethren and sisters are gaining an experience; and if they remain humble and true to their faith, God will use them as instruments in bringing others to the knowledge of the truth. There are a number whose lives are indeed a living epistle, known and read of all men. They show the transforming power of the truth upon their daily life. It was under very discouraging circumstances that Eld. Bourdeau presented the truth to them. The opposition from prejudiced minds was very bitter. But some honest souls were interested, and when brought up to face the mirror, to compare their lives with the law of God, they were deeply convicted of sin. One brother who is now rejoicing in the truth, and can say with Paul, “I was alive without the law once; but when the commandment came, sin revived and I died,” when he came to view his life in the light of the holy law, saw his sins to be so exceedingly sinful, that he thought they were too great to be forgiven. He was in great agony of mind. He called together his neighbors and friends, and confessed to them the sins and wrongs of his life, and entreated their forgiveness. He tried to right every wrong. This wonderful work of the power of God in convicting the sinner, was a thing so new to his friends and neighbors that they thought he was out of his mind, and feared that he would die. Several physicians were consulted, and medicine was prescribed freely. But drugs, which would be useless to cure the diseased body, were utterly powerless to cure the sin-sick soul. While suffering the most intense remorse of conscience for his sins, the Lord did not leave him to perish. The light of health reform was forced upon his mind, and he refused to take the drugs prescribed, for he was strongly convinced that they were poison, and ruinous to his constitution. Eld. Bourdeau and his wife felt the deepest anxiety as to the result of this case. Some charged Eld. B. with making this man crazy. Eld. B.’s life was in danger, and he and his wife wept and prayed many hours while others slept. They prayed that God would work in such a manner as to honor the cause of truth and glorify his name. The French brother came out all right. He had that repentance which needeth not to be repented of. He was indeed a new man, converted and thoroughly transformed. He had “put off the old man with his deeds;” and “put on the new man, which is renewed in knowledge after the image of Him that created him.” At this meeting we were attentively cared for29 by brother and sister Hobbs. These self-sacrificing souls showed especial hospitality on this occasion. May the Lord bless them and their dear children for this labor of love. On Wednesday Bro. Hobbs took us nine miles to Somonauk, where we took the cars for Lena, Wis. Here we were met by brother and sister Bates and Bro. Brown, who took us by private conveyance to the Monroe Camp-ground. Jumping Christians.
By J. O. Corliss
THE above is the heading of an article published some months since in the World’s Crisis, in which the writer deplored the tendency of some to “jumping” over such texts of Scripture as did not agree with their peculiar views. We thought at the time that the remarks were directly to the point, and have since been often reminded of them while reading other articles from the same source, which seemed to ignore certain plain declarations of Scripture. The soon coming of the Lord and a preparation to meet him are considered important doctrines to bring before the world, and some of those very symbols which point to the coming of Christ reveal also the preparatory work necessary to meet the records of the Judgment. Nearly all are agreed in applying the Judgment message of Rev. 14:6, 7, to the closing work of God for sinful man, and also in applying the announcement that “Babylon is fallen” to formal Christianity; but the next symbol in the line, which brings to view a remedy for this fallen condition, and is therefore a preparatory work to meet the Lord, is “jumped” over as unworthy of notice. Our Saviour has said that “the Scripture cannot be broken” (John 10:35), which if true makes the fulfillment of the third angel’s message just as necessary as the fulfillment of the two preceding ones before the advent of our Lord, as the word testifies that it is the third, and that it follows the other two, and discloses a people who develop patience—an essential feature in the work of preparation. 2 Pet. 1:5-10. But the “hope of the church” is preached, and confidently looked for, without considering the message which just precedes that event. There seems to be but one serious objection, however, to acknowledging the third angel’s message. It reveals the obligation to observe the commandments of God, as well as the necessity of having the faith of Jesus, and therefore shows the perpetuity of those commandments as spoken by God from Sinai. Jesus speaks of some who hate the light, and will not come to it, lest their deeds should be reproved. If our daily life is in harmony with God’s commands, why seek to subvert them? But it is confidently asserted that Jesus died to abolish God’s law and to establish his own, and therefore we are under Christ’s law. If Christ’s dying for a law abolishes it, then he did not die for his own law; for Paul recognized in A. D. 58 Christ’s law as binding. Gal. 6:2. He also says (Heb. 9:22), “Without shedding of blood is no remission.” Now, if Christ died not for his own but God’s law, then by whose blood do we receive remission of sins under the new law? Taking the above view, we are shut up to the conclusion that all under the so-called new law are irretrievably lost, because no blood has been offered for its transgression, while all who lived under the “old law” must be saved, as nothing remains by which sin can be imputed to them; for “sin is not imputed when there is no law.” Rom. 5:13. When will men adopt the sentiment of Paul that “all Scripture is given by inspiration of God, and is profitable . . . . for instruction in righteousness,” and thus cease “jumping” over scriptures that plainly point out our duty, though in opposition to our carnal desires? J. O. CORLISS. How sweet are the blessings of peace! Whether it be in the home circle, in the neighborhood, in the body ecclesiastical, or the body politic, the blessings of peace are many and very great. On the contrary, how many are the miseries of war, and how multiplied its evils, from the neighborhood wrangle and dispute, up to the drawn battle of armies whose tumult is heard from afar! But to have peace in society, in the family, neighborhood, or State, there must be mutual forbearance; provocations and offenses will come, and must be met by the spirit of war or the spirit of peace; and as they are met, so will be the event. To have permanent peace, you must make up your mind to have it at the cost of many sacrifices of personal pride and feelings; and recollect that only extreme cases of wrong will justify war. Principle cannot be sacrificed; but it is only once in a hundred generations that such a case occurs; and no doubt that all wars, disputes, and quarrels, would be best disposed of by arbitration. Make it a rule not to speak an unpleasant word to any one, however much you may be annoyed by foolish quarrelsome people; no matter if you are wronged and abused, it will not help your case to become angry and say things in an excited tone; no, it will only set your cause so much the more in the dark. Keep cool; look at the matter from the stand-point of your accuser. Make his case your own. Take his part just for awhile, as an experiment, and see how it will modify matters. “As ye would that others should do unto you;” do not forget this beautiful law. If you feel the storm of passion arising within you, then do not speak until it is over. An angry man is only an insane man. Bear affronts and insults just as Christ did his. When spit upon, he only wiped his kingly brow. Thus he retained the stamp of nobility, and thus you must retain it. When insulted by impudence, he allowed the old purple robe to remain, and the thorny crown to lie upon his brow, until his enemies themselves removed them. Thus he would that you should be insensible (apparently) to insult and scorn, and that you should fervently pray to God for the pardon of enemies. Say you that you cannot endure abuse to such an extent? Say you that it is the last feather that breaks the camel’s back? Did Christ say so? Did he have some point which he could not pass? Did he say that he could not pass over certain insults of the mob? Nay; he let them commit the worst possible acts of hostility, until he hung a mangled corpse upon the wooden cross of a felon. Disgrace, infamy, contempt, torture, did their worst; and he did not assert his right, but bore it all calmly, sweetly, to give his followers a good, lasting example. What do you say? Will you follow his example? Jos. CLARKE.